Experimental Investigation of the Spirit Manifestations Demonstrating the existence of spirits and their communion with mortals. Doctrine of the spirit world respecting heaven, hell, morality, and God. Also, the influence of Scripture on the morals of Christians.

398. Agreeably to my spirit father’s communication, the manifestations which of late have given birth to Spiritualism, have been the result of a deliberate effort, on the part of the inhabitants of the higher spheres, to break through the partition which has interfered with the attainment, by mortals, of a correct idea of their destiny after death. To carry out this intention, a delegation of advanced spirits has been appointed. Referring to this statement, I inquired how it happened that low spirits were allowed to interfere in the undertaking? The answer was, that the spirits of the lower spheres being more competent to make mechanical movements and loud rappings, their assistance was requisite.

399. Likewise, I inquired why it was deemed expedient to make these manifestations, in the first instance, at Hydesville, near Rochester, through the spirit of a murdered man? The answer to this was, that the spirit of a murdered man would excite more interest, and that a neighbourhood was chosen where spiritual agency would be more readily credited than in more learned or fashionable and conspicuous circles, where the prejudice against supernatural agencies is extremely strong; but that the manifestations had likewise been made at Stratford, in Connecticut, under other circumstances. Nor were these the only places. They had been made elsewhere, without much success in awakening public attention.

400. Thus, it appears that at the outset, the object was to draw attention, and in the next place to induce communications. It will appear from the account of the manifestations at Hydesville and Stratford, that as soon as through an ingenious agreement upon signals rational intercommunication was established, the manifestations became changed in character. The mischievousness displayed, in the primitive derangement of furniture, ceased. This was attributed to the replacement of spirits of inferior grade, by their superiors.

401. Thus this new and glorious light has come up amid dark clouds, as we often see the thunder-gust the harbinger of a bright sky.

402. But still there has been another source of temporary degradation, not arising solely from the spirits, but from the inquirers also. The great motive in the first instance for witnessing spiritual manifestations was the love of the marvellous, or the desire to expose what was deemed jugglery. The mere movements of tables, without any reference to spiritual agency, was the great object of attention. Though I was present where table turning was discussed, if I ever heard the idea of spirits being the cause, it left no impression on my memory, as has already been stated. (134.)

403. But after alphabetical communication commenced, it was performed so slowly, that the replies were often brief, and made with a view to establish identity of the spirits with the individual whom it professes to personate; or to test the existence of a spirit by the replies given to inquirers respecting facts which could not be known to the medium. At the first recognition, the spirit would occupy the time mainly with statements very natural and amiable, but not instructive beyond the degree of confirmation thus afforded of the great fact of such intercourse being possible on the part of friends who have quitted this stage of existence.

404. Communications through spelling and writing media very much fell short of the expectations which the name assumed by the spirit would awaken.

405. As soon as convinced that the phenomena were due to the shades of the dead, I looked with eagerness for some consistent information of their abodes, modes of existence, of the theological doctrines entertained by them, and the actual diversities of their situation consequent to various degrees of moral and intellectual merit.

406. It was with regret that I found in the published accounts, nothing satisfactory, nothing precise, nothing connected. In no publication did I find any satisfactory statements of the location of the spirit world, or of its subdivision into spheres.

407. Urging this deficiency of information upon those spirit friends who seemed to have selected me as an instrument in promulgating the invaluable truths of Spiritualism, I obtained information, as early as May, 1854, respecting the situation of the spiritual spheres, or country of spirits, relatively to the earth; but about the latter part of October my father commenced writing on the subject through a medium of the other sex, but the ideas furnished were too much blended with her own prepossessions, with which her mind was replete. Hence, although many pages had been written, they were rejected, and resort was had to another medium—Mrs. Gourlay. The result thus obtained was afterwards read to the author, at the disk, so as to have every paragraph scrutinized.

408. Under the following head will be found my father’s communication.

409. My son, in communicating with you respecting the destiny of man, I shall endeavour, according to the extent of my capacity and highest perception of truth, to give you a view, as correct and definite as possible, of the all-important subject in question.

410. The spirit world lies between sixty and one hundred and twenty miles from the terrestrial surface; the whole intermediate space, including that immediately over the earth, the habitation of mortals, is divided into seven concentric regions called spheres. The region next the earth, the primary scene of man’s existence, is known as the first or rudimental sphere.

411. The remaining six may be distinguished as the spiritual spheres.

412. The six spiritual spheres are concentric zones, or circles, of exceedingly refined matter, encompassing the earth like belts or girdles. The distance of each from the other is regulated by fixed laws.

413. You will understand, then, they are not shapeless chimeras, or mere projections of the mind, but absolute entities, as much so indeed as the planets of the solar system or the globe on which you now reside. They have latitudes, longitudes, and atmospheres of peculiar vital air, whose soft and balmy undulating currents produce a most pleasurable and invigorating effect. Their surfaces are diversified with an immense variety of the most picturesque landscapes; with lofty mountain ranges, valleys, rivers, lakes, forests, and the internal correspondence of all the higher phenomena of earth. The trees and shrubbery, crowned with exquisitely beautiful foliage and flowers of every colour and variety, send forth their grateful emanations.

414. The physical economy and arrangements of each sphere differs from the other; new and striking scenes of grandeur being presented to us in each, increasing in beauty and sublimity as they ascend.

415. Although the spheres revolve with the earth on a common axis, forming the same angle with the plane of the ecliptic, and move with it about the ponderable sun, they are not dependent on that body for either light or heat, receiving not a perceptible ray from that ponderable source; but receive those dispensations wholly from his internal or spiritual correspondence, (a spiritual sun concentric with the sun of your world,)—from that great central luminary whose native brightness and uninterrupted splendour baffle description.

416. We have no divisions of time, therefore, into days, weeks, months, or years; nor alternations of season, caused by the earth’s annual revolution; those periods being observed with reference only to the affairs of earth.

417. Although we, like you, are constantly progressing toward perfection, our ideas of time and the seasons differ widely from yours; with you it is time—with us, eternity. In the terrestrial sphere, a man’s thoughts, being bounded by time and space, are limited; but with us they are extended in proportion as we get rid of those restrictions and our perceptions of truth become more accurate.

418. As order is a primary object in the spheres, there are of course laws for its preservation. Fundamentally, these proceed through his ministering angels, from the Divine Lawgiver, who commands the angelic hosts of heaven and rules the inhabitants of earth; who employs myriads of ministering angels as the means of intercommunication between their Supreme Master and his creatures throughout the universe.

419. So far as legislation, subordinate or supplementary to that of the Supreme Legislator, is required, the government of the spheres is republican, exercising legislative, judicial, and executive powers. But these functions are not embarrassed by the necessity of codes indited or printed, nor by that of physical coercion. The results of these functions are realized in simultaneous and homogeneous opinions awakened in the minds of the ruling spirits, as truth takes hold of the minds of mathematicians, pari passu, as they read the same series of demonstrations. The conclusions in which the chief spirits thus unanimously concur, are by them impressed upon their constituents, who, thus impressed, are constitutionally unable to resist the sentiment which, like a magic spell, operates upon their sense of right, and overrules any rebellious passion.

420. As, in the rudimental sphere, weighing, measurement, or mathematical calculation or demonstration, when performed by competent persons, are rarely disputed, so in the spheres, the decisions of those whose authority is intuitively evident in moral or legal questions, meet with acquiescence. It follows, therefore, that neither imprisonment nor fetters are requisite for the enforcement of moral or legal restrictions.

421. Moreover, it must be evident that in the spheres, wisdom, knowledge, rectitude, and conscientiousness are the real vicegerents of God, the higher spirits acting as his media.

422. We acknowledge no aristocracy but that of mind and merit. In our diplomatic intercourse with our brothers of earth, when affairs of the greatest importance are to be transacted, (the present dispensation, for example,) we intrust them to a delegation of the most advanced spirits—those who are best acquainted with the affairs of the celestial country and of that to which they are accredited.

423. Our laws are meted out in the scale of exact justice, from whose awards there is no appeal. Punishments are but the natural consequences of violated laws; being invariably commensurate with offences, and have reference as well to the reformation of the offender, as to the prevention of future crime.

424. The political economy of the spheres has reference only to wealth, which being unbounded and free as air and light, can of course be appropriated by each and every member of society, according to his or her capacity of reception, the supply being always equal to the demand.

425. Wealth consists, upon earth, of those objects of human luxury or taste, which can only be acquired by means of labour and capital. Other things being equal, the value is generally in proportion to the cost incurred in the production. But in the spheres, such objects existing in profusion, the supply is of course always equal to the demand, though no less necessary than the air which you breathe; like it, they have no marketable value; there is no one who has occasion to buy, all being abundantly supplied from a common inexhaustible stock.

426. Hence it will appear that we have no occasion for gold or silver, which perisheth with the using, but the currency of moral and intellectual worth, coined in the mint of divine love, and assayed by the standards of purity and truth. Our bank, whose charter is eternal, and whose notes are never subject to fluctuations, and always payable on demand, is none other than the great bank of heaven, whose capital stock consists of an infinitude of love, mercy, and benevolence, of which our Heavenly Father is president and director, and in which his beloved children, the whole human family, are shareholders.

427. With regard to the social constitutions of the “spheres,” each is divided into six circles, or societies, in which kindred and congenial spirits are united and subsist together, agreeably with the law of affinity.

428. Although the members of each society unite as near as may be on the same plan, agreeing in the most prominent moral and intellectual features; yet it will be found, on careful analysis, that the varieties of character, in each society, are almost infinite; being as numerous as the persons who compose the circle.

429. Each society has teachers from those above, and not unfrequently from the higher spheres, whose province it is to impart to us the knowledge acquired from their instructions and experience, in the different departments of science, and which we in turn transmit to those below. Thus, by receiving and giving knowledge our moral and intellectual faculties are expanded to higher conceptions and more exalted views of the great Creator, whose almighty power is no less displayed in the constitution of spirit worlds, than in that of the countless resplendent orbs of space.

430. We do not, as many persons in the rudimental state imagine, abandon the studies which we commenced on earth, which would presuppose the loss of our reasoning powers, and our consequent inferiority to yourselves; but on the contrary, we go on progressing in knowledge and wisdom, and shall progress throughout the boundless ages of eternity. You being chained down to earth, by the law of gravitation, are comparatively limited in your resources for information; but we having arrived at a higher sphere of thought and action, and having a more extensive field of vision, can soar higher and farther into the wonderful workings of that mysterious Being, who, owing to the infinity of his perfections, must be forever in advance of us, his finite creatures, and to whom, of course, we can bear no relative proportion.

431. Our scientific researches and investigations are extended to all that pertains to the phenomena of universal nature; to all the wonders of the heavens and the earth, and to whatever the mind of man is capable of conceiving: all of which exercise our faculties, and form a considerable part of our enjoyments. The noble and sublime sciences of astronomy, chemistry, and mathematics, engage a considerable portion of our attention, and afford us an inexhaustible subject for study and reflection.

432. Nevertheless, there are millions of spirits who are not yet sufficiently advanced to take any interest in those pursuits; for you will bear in mind that the spheres are but so many departments of a great normal school, for the mental discipline and development of the race, each of which is reached only by the spiral[11] stages of progression,—the earth being the first in the series, and the seventh sphere the last; being preparatory to an entrance into the supernal heaven. You will perceive, then, that we have an unlimited scope for the prosecution of our studies, and that whatever knowledge you fail to acquire in the rudimental state, legitimate thereto, you will have to obtain, in some of the degrees of the spiritual spheres.

433. We do not study those practical arts, which are so essential to the earth life, such as mechanics, &c.; for we do not stand in need of their applications; our studies being wholly of a mental character, we attend to the fundamental principles only. All the more intellectual branches of the arts and sciences are cultivated in a much more perfect manner than that to which we have been accustomed upon earth. The mind being untrammelled by the gross material body, and having its intellectual energies and perceptions improved, we can by intuition, as it were, more clearly and rapidly perceive and understand the principles and truths on which the sciences are based. We can trace the various relations of each subject, so as to understand its connective importance; a knowledge at which mortals arrive only by a long and tedious process.

434. We are not, for good and wise ends, which in due time will be fully explained, permitted to reveal all our knowledge to those below us, as the consequences of such a procedure would be perilous to the happiness of all, and subversive of order.

435. In addition to our studies we have many other sources of intellectual, moral, and heartfelt enjoyment, from which we derive the most ineffable pleasure: one of which is social reunions and convivial meetings; a coming together of dear friends, brothers, sisters, children and parents; where the liveliest emotion and tenderest affections of our nature are excited, and the fondest and most endearing reminiscences are awakened; where spirit meets in unison with spirit, and heart beats responsive to heart.

436. Yet individuals united by the ties of consanguinity are not always linked together, even here, by the golden chain of love and benevolent affection, since it not unfrequently happens that there is much more harmony existing among those who are not members of the same family. Notwithstanding that persons who were intimately acquainted with each other in the natural world, and those who are akin, may be and often are separated, sometimes for long periods, still they do occasionally meet together; those in the higher degrees and spheres passing to the lower, while those in the latter never ascend to the former till fully prepared for such a transition, agreeably to the fixed and unalterable laws of progression. The periods of such separations vary according to the relative gradations of intellectual and moral qualities in each.

437. The peculiar connections and relations of parents and children, brothers and sisters, and all the minor ties of consanguinity, must be forever maintained, although there may be an indefinite interruption to the harmonious play of their affinities.

438. As regards the institution of marriage, I would observe that on earth it is a civil contract, entered into by two persons, male and female, mutually or otherwise, as the case may be, for and during the term of their natural lives, but which is legally annulled on the demise of either party; so that whether or not it be renewed in the spiritual world, is determined by choice, not obligation.

439. Celestial marriage, however, is quite a different affair: it is the blending of two minds in one, resulting from an innate reciprocal love in each; a conjunction of negative and positive principles, forming a true and indissoluble bond of spiritual union, which human legislation cannot reach: a marriage which is born of God, and is therefore eternal. It is often asked, “Will all be married in heaven?” I answer, Yes, most assuredly; it never was designed for man to be alone, either on earth or in heaven: each will seek and find their counterpart.

440. Each society has a municipal administration or moral code, subject to the divine government; submission to the will of God, and obedience to his laws, whether recognised in nature or revelation, forming the basis of its constitution. With us philosophy and religion go hand in hand.

441. Evil or misdirected spirits find their affinities in the second sphere, where the lowest and most undeveloped are associated together, and remain for indefinite periods, but with all the moral depravity and darkness with which they are enveloped, through the benign influence exerted over their perceptive and rational faculties, by higher intelligences, each begins to feel, sooner or later, the low and degraded position he occupies; moreover, finding new means of progress, and new sources of contemplation as well as delight, and his capacity of making perpetual advancement in knowledge, his intellectual faculties become gradually expanded, and his moral powers increased. Hence the grovelling propensities of his nature yielding to the dictates of reason, his grosser passions subside, causing him to aspire to higher associations and circumstances, which in turn beget new wants, thoughts, and feelings.

442. We have no sectarian or ecclesiastical feuds; no metaphysical dogmas; nor are we troubled with those insatiable cravings and inordinate ambitions, so often manifested by mortals; nor have we any taxation for religion, the voluntary contributions of intellectual and moral minds being its meet support.

443. Our religious teachers belong to that class of persons who were noted, during their probation on earth, for their philanthropy and deeds of moral bravery; those who, regardless of the scoffs and sneers of the time-serving multitude, dared to promulgate and defend the doctrines of “civil and religious liberty.” These practical reformers and saviours of the race, instead of worrying their hearers, as is the custom with many on earth, with horrible denunciations and awful threats of eternal vengeance for their misdoing, admonish and exhort them to higher and nobler aims and aspirations; to the study of Deity as manifested in his stupendous works.

444. They urge upon them, too, the necessity of their co-operation in the reformation and advancement of their more degraded brethren, by instructing them in the divine principles of love, wisdom, and benevolence. They instruct them in the soul-inspiring and elevating doctrine of universal and eternal progression, and in the sublime truth that evil is not an indestructible and positive principle, but a negative condition, a mere temporary circumstance of their existence; and, furthermore, that suffering for sin is not a revengeful and malevolent infliction of God, but a necessary and invariable sequence of violated law.

445. They teach them also that, according to the divine moral economy, there is no such thing as pardon for sins committed—no immediate mercy—no possible escape from the natural results of crime, no matter where or by whom committed; no healing of a diseased moral constitution by any outward appliances, or ceremonial absurdities; and finally, that the only way whereby to escape sin and its consequences, is by progressing above and beyond it.

446. We derive much pleasure from the exercise of our talents in vocal and instrumental music, which far excels the noblest efforts of musical genius on earth. When we convene to worship God in our temples, whose halls and columns beam with inherent celestial light, our voices are blended together in songs of praise and adoration to the Almighty Author of our existence, from whom all blessings are derived.

447. From what has been stated, it may be perceived that we are moral, intellectual, and sensitive creatures. Instead of being, as many of you imagine, mere shadowy and unsubstantial entities, we are possessed of definite, tangible, and exquisitely symmetrical forms, with well-rounded and graceful limbs, and yet so light and elastic that we can glide through the atmosphere with almost electric speed. The forked lightnings may flash, and the thunders roll in awful reverberation along the vault of heaven, and the rain descend in gushing torrents; nevertheless, by the mere act of volition, we may stand unharmed at your side.

448. We are, moreover, endowed with all the beauty, loveliness, and vivacity of youth, and are clothed in flowing vestments of effulgent nature suited to the particular degree of refinement of our bodies. Our raiment being composed of phosphorescent principles, we have the power of attracting and absorbing or reflecting the rays evolved, according as our condition is more or less developed. This accounts for our being seen, by clairvoyants, in different degrees of brightness, from a dusky hue to the most intensely brilliant light.

449. The spiritual body is a perfect human form, originating in, and analogous to, the corporeal organization in its several parts, functions, and relations. The heart beats in rythmic pulsations, the lungs fulfil their office of respiration, and the brain generates its vitalized magnetic fluid, whose life-giving currents permeate every portion of the spiritual organism. Man in the rudimental state is tripartite, consisting of soul, of spirit, and flesh; but in the spheres a duality, composed of soul and spirit. Having approached the portals of death, he disrobes himself of the exterior form as he would put away a worn-out garment. The gross and cumbrous physical machine, which was given for the purpose of developing his more beautiful and excellent spiritual body, and of bringing him into more immediate relationship with the outward world, can serve his purposes no longer.

450. For your clearer understanding of the modus operandi of our intercourse with man, you will remember that by our transition to the world of spirits we part with the body only. We lose none of our intelligence by the transfer, but, on the contrary, become daily more and more developed in our knowledge of and power over the forces in nature; so that we are enabled to perform many feats to you, seemingly wonderful, and which really appear miraculous to the majority of those who witness them.

451. Having disposed of the external mechanism of flesh, we cannot come into direct contact with physical matter, but we are able, through the sphere of the medium, when natural conditions are complied with, not only to communicate our thoughts and wishes to our friends, but to move solid, ponderable bodies. By spheres, I mean the particular mental or physical state, or emanation by which all bodies, organic or inorganic, are immediately surrounded, and the particular electrical relations which they sustain to each other, causing repulsions and attractions in man and animals as well as in chemical reagents.

452. When we wish to impress the mind of the medium, by the effort of our magic will, (provided always that he or she is in sympathy with or sustains a negative relation to the operator,) we can dispose and arrange the magnetic currents of the brain so as to form or fashion them into ideas of our own. We can also learn to read the thoughts of another—conditions being favourable—as readily as you can gain a knowledge of the characters or symbols of a language foreign to your own.

453. Thoughts being motions of the mind, assume specific and definite forms, and when distinct in the mind can be clearly perceived and understood by any spirit who is in sympathy with the mind in which they are generated.

454. To influence, mechanically, the hand of a medium to write, we direct currents of vitalized spiritual electricity on the particular muscles which we desire to control. In order to produce the physical manifestations, it is not by any means requisite that the medium should be possessed of a good moral character or well-balanced mind, as an individual of small mental calibre would answer our purpose equally well; but an advanced spirit could not directly impress or control the organs of a mind with which he is not in affinity, and vice versâ.

455. We can instantly determine the sphere of a spirit, in or out of the body, by the particular brilliancy and character of the light in which he is enveloped, as well as by the peculiar sensation which his presence creates.

456. The raps are produced by voluntary discharges of the vitalized spiritual electricity, above mentioned, from the spirit, coming in contact with the animal electricity emanating from the medium. These discharges we can direct at will to any particular locality, thereby producing sounds or concussions.

457. The question being often asked, “How do you move solid substances?” I would partly answer it by asking, How does a magnet attract and raise from their resting-places certain bodies within whose sphere it is brought? How does a man move his body and direct it whithersoever it goeth? How does God, the almighty cause of all causes, move and keep in perpetual motion the immense systems which revolve in space, and maintain each in its due relative position? I answer, By the magnetism of a positive will.

458. We, in common with you and all animals, possess an infinitesimal portion of this power, varying in degree in different classes and in different individuals. When you raise your arm, as in the act of lifting or moving a body, you direct by the force of your will-power galvanic currents on the muscles required to perform the function. The muscles acting as levers, through the stimulus of the subtle element, act and react on the more solid parts, the bones, and thus is the object laid hold of and moved, and still you do not come into direct contact with the object. Now, this is called a very simple operation, and so it would appear, but who understands it? Although advanced spirits are much more conversant with the forces operating in nature than the most intellectually developed man in the form, still they do not, nor can they ever, as long as eternity rolls on, understand the hidden sphere of cause. The operation of the will it is impossible to understand. Now, as I have said, we are not possessed of physical bodies; still we can make the imponderable elements subserve our purposes by acting as bones, nerves, and muscles.

459. Touching our peregrinations and voyages of discovery, about which so much has been said by spirits, as well as mortals, I will say that it is a fallacy to suppose that every spirit can visit at will the planets of the solar system, much less those of the more remote systems, since I am certain that none but the residents of the seventh sphere, or the angels of the “Supernal Heavens,” have the power to do so; because each planet, being an inhabited globe, hath its concentric or spiritual spheres, through all of which in order to reach it a spirit must pass. It is obvious, therefore, according to the immutable law of progression, that the transit of a spirit to a distant planet would require its adaptation to the highest sphere of that body.

460. Having spoken of the angels of the “Supernal Heavens,” I will explain what is meant by this designation. They are those pure and comparatively exalted beings who, having advanced beyond the highest sphere of the planet to which they belonged, and attained a very high state of moral and intellectual development, have been admitted into that great and illimitable sphere of progression which lies outside of all other spheres, and in which the greatest conceivable degree of harmony reigns. It is composed of one grand harmonial society, whose members are privileged to go wheresoever they will through the boundless empire of space. They are principally from the planets Jupiter and Saturn, and hold a much more distinguished rank in the intellectual, moral, and social system than the inhabitants of earth. I have not learned that any spirit from our planet has yet reached the Supernal Heaven.

461. It has been said that spirits hunger, thirst, and stand in need of repose. It is true that those states do pertain to spirit life agreeably to the law of spiritual correspondences. The grosser and more undeveloped the spirit, the closer is the analogy between it and the physical states.

462. Physical laws and substances are gross or externalized spiritual laws and things. The more refined and developed the spirit, the less it requires of gross aliment. Refined, intellectual, and moral beings are nourished and sustained by refined, intellectual, and moral nutriment. Their food is derived from the “Tree of Knowledge,” and they slake their thirst at the crystal streams which continually flow from the inexhaustible fountain of God’s wisdom and love. The lowest undeveloped spirit lives on comparatively refined aliment to that on which mortals subsist. It consists of the more refined elements of spiritual fruits and vegetables. The spirit’s need of rest depends on its particular degree of development, diminishing in proportion to its advancement from the material plane.

463. Though the principles embodied in our teachings and philosophy may be regarded, by the majority of mankind, as strange and incomprehensible, they are, nevertheless, no more so than the principles of natural science would be to the unlettered mind. As the ability to comprehend the principles on which the natural sciences are based increases with the expansion of the intellectual faculties, in like manner is the power of perceiving spiritual things and relations increased by the development of the interior or spiritual faculties.

464. As there are no words in the human language in which spiritual ideas may be embodied so as to convey their literal and exact signification, we are obliged ofttimes to have recourse to the use of analogisms and metaphorical modes of expression. In our communion with you we have to comply with the peculiar structure and rules of your language; but the genius of our language is such that we can impart more ideas to each other in a single word than you can possibly convey in a hundred.

465. I have thus given you a general outline of the leading facts connected with the destiny of the race. I have endeavoured to show you that man is a progressive being, that he possesses a refined material (449) organization, which, going with him at death, serves as a medium through which he may communicate with the visible world. I will here add that, under certain circumstances, this spiritual organization has the power of reflecting the rays of light, so as to be rendered visible to the natural eye, as are certain gaseous bodies.

466. I have attempted to show you, too, that the spirit on entering the spheres, being governed by its affinity, takes its position in that circle for which it is morally and intellectually adapted; hence the first sphere is the abode of all the most degraded spirits, and that their advancement, however slow it may be, is nevertheless sure, since “onward and upward” is the motto emblazoned on the spiritual banner.

467. I have endeavoured to show you, also, that the spirit is a finite being like man in the form, and, therefore, fallible, and that as he advances in knowledge, he grasps more of truth and drops more of error. I have attempted to show you that the spirit world is a counterpart of the natural world, and that we, no less than you, are subject to surrounding conditions and circumstances. Spirits of congenial minds and opinions are drawn toward each other and to you, on the principle that “like attracts like.” In order to receive high moral and intellectual communications, it is essentially necessary that the medium and circle should be in affinity with each other, and with the spirits who are capable of giving such communications.

468. Besides the topics adverted to, I will briefly call your attention to a few of the most prominent among the beneficial results which will flow from spiritual intercommunion. It will settle the important question, “If a man die, shall he live again?” It will reduce the fact of the immortality of the human spirit to a certainty, so that the world’s knowledge of the fact will not be the result of a blind faith, but a positive philosophy. It will show the relation existing between mind and matter. It will make men thinking and rational beings. It will establish a holy and most delightful intercourse between the inhabitants of the terrestrial world and their departed spirit friends. It will expand and liberalize the mind far beyond your present conceptions. It will fraternize and unite all the members of the human family in an everlasting bond of spiritual union and harmonial brotherhood. It will establish the principles of love to God and your fellows. It will do away with sectarian bigotry. It will show that many of the so-called religious teachings are but impositions on the credulity of mankind, being founded on the grossest absurdities and palpable ignorance of the nature of things.

469. It will give man higher and infinitely more exalted views of God, and bring him into closer communion with the Author of his being. It will do away completely with the sting of death, and rob the grave of its terrors. It will teach the eternal progression of the soul, and show that the time is fast approaching when the moral condition of the race is to be vastly improved; when error is to be abolished, and truth is to take its place; when the glory of the Lord is to be revealed, and all flesh shall see it together! In fine, it will be a help to the soul in the hour of its adversity, and enable it to bear up under affliction with noble and heroic fortitude; and when about to launch its barque on the river of eternal life for the fair and beautiful land of promise, it will be its stay and sheet-anchor.

Your father, Robert Hare.

I have in the spirit world two sons, one of whom died, thirteen months old, in 1813; the other, five months old, in 1825. Both have been to communicate with me. I subjoin a letter received from the younger:

470. “My Dear Father:—I made a very brief communication to you through the medium of Mr. Gordon, which was my first successful effort to control the human organism. It has been long known to me that spirits could manifest themselves to mortals; and that they have always held communion with their brethren in the flesh, is not new to me. The law is as natural as gravitation, and like it, I presume, will endure forever. But so great has been, and still is, the superstition of the masses, and to such an extent has man’s mental vision been obscured by his so-called spiritual teachers, that, excepting a comparatively few instances, spirits have failed in their attempts to reveal themselves to the civilized portion of mankind. The conditions have, for the most part, been wanting, owing to the above causes, and which have grown out of man’s false notions respecting his natural and true relation with the unseen world. The less civilized of our Father’s children, in regard to their communion with spirits, have been much more highly favoured than their otherwise more fortunate brethren, since it has not been an uncommon circumstance for them to commune with their departed friends.

471. “Many years, my dear parent, have elapsed since I entered the bright abode of the blest—a very little child, yet a very happy one. My first and second birth rapidly succeeded each other; but so little did I know, from actual experience, of my rudimental condition, that I have never realized the change. I have no memory of my earth-life, yet I know from observation and reflection that I am to some extent the loser by my premature birth into the spiritual state. I have, it is true, measurably obtained since then that knowledge of exterior nature which I should have acquired in the flesh, on the globe which gave me birth, as an independent, individualized existence.

472. “My life here has been a charmed one; enrapturing scenes of beauty being constantly presented to view, like the ever-varying landscapes delineated on the canvas by a skilful artist. Now is seen a beautiful silvery lake on whose translucent bosom floats the graceful swan, bending his pliant neck, as if proudly conscious of his surpassing beauty; and anon, among the lilies of this lake, which appear like gems placed on a virgin brow, shoots a tiny barque, freighted with angelic children. Then is presented a bolder view, of towering mountains and wide-extended plains, with the accompanying characteristics of hill and dell.

473. “In answer to a question which would naturally suggest itself to your mind, respecting the means by which I have become acquainted with that knowledge of the external world which I should have gained in it, I would say it has been acquired by frequent visits to the earth. I have been accustomed to accompany you, father, in your daily walks, and to study, through you and mother, those elementary lessons which are so essential to the full development of the spirit. Your son Theodore, though nearly forgotten by you, has not been far distant. The time is fast approaching, and is near at hand, when man’s spiritual nature and destiny will be much more fully comprehended by the world. Then spirit manifestations and spirit intercourse will be considered as natural as for the sun to rise in the eastern heavens. Spirits highly elevated in love and wisdom would not descend from their exalted position except to teach, for their attractions are upward, but their mission is to instruct those below them, from which they derive much happiness. You know, father, how much pleasure it gives you to impart knowledge to others. How much greater then is our enjoyment, whose minds are intensely more susceptible of real joys! Your spiritual mission on earth has just begun, and we are endeavouring to impress your mind with the sacred importance of its fulfilment. Give unto others that we give unto you, and you shall receive abundantly. I occupy a place which has not yet been opened to your perception. Prepare yourself, my dear father, for its higher and more glorious unfoldings, by first gaining that knowledge which pertains to the lower degrees, and you will thereby become elevated to the higher spiritual planes, and increase your knowledge of things celestial, and greatly develop and enlarge your sphere of usefulness.

Theodore.”

474. The brother of a medium reported himself by spelling out his name in full—Dewitt Matthias. He had departed this life at the age of thirteen months. I inquired if he had taught himself to spell. I was instructed, was his answer.

475. While I was in a state of extreme unbelief, Dewitt’s mother told me that her son, who died when aged only thirteen months, had communicated with her; and said that his stature had grown with his age, now sixteen years. This statement I mentioned as an exemplification of credulity, little thinking that this wonder would be realized by the existence of my spirit children being made evident to me by such communications as that from Theodore, above given.

476. The eldest child of my parents died an infant, yet my elder brother, Charles, in his account of his spiritual birth, mentions that this brother came as a full-grown spirit to greet his translation to the spirit world.

477. The following communications have been received from a spirit child, as I understand, of about six years old. It will be perceived that it was assisted by its grandmother. They have been handed to me by the child’s father, Mr. George Helmick, in whose sincerity I have great confidence.

478. The following message, says Mr. Helmick, came through the medium of Miss Irish, some eight months since, on an occasion when there were some twelve or fifteen persons present, nearly all of whom were entire strangers to me and my wife, who was also present. We had never seen Miss Irish before, and we know that she had no knowledge of us in any respect.

479. The fact that we had a child in the spirit world was not known to any present but myself and wife.

480. “Father, do you not, kind father, feel my soft and gentle touch upon your brow?[12] Can you not feel my presence, as grandmamma and I, with care, enfold you in our embrace?

“Mother, gentle, loving mother, do you not feel my angel kiss, as I imprint it upon your cheek?

“Father, mother, I left you before earth’s errors had a chance to take root within my young and tender mind.

481. “Then, loving parents, think of me as you do of a gentle moonbeam, which struggles to bless earth with its presence but for a moment, and then softly and sweetly returns to heaven again.

“Spirit Child.”

For George Helmick.

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The following message was received through Mrs. Gourlay on the 27th of October last, by the aid of a disk and alphabet as arranged by Dr. Hare:

482. “Dear and loving mother, grandma will help me to write to you.

483. “A calm and holy atmosphere pervades this little company, and lovely forms are surrounding each earth friend. O thou great God of goodness! to thee our hearts are raised in thanksgiving for this privilege of communion with our friends on earth. Gratitude should fill the hearts of all present. Little children are sporting in this atmosphere of love like gentle moonbeams, kissing with a gentle touch the brows of their loving parents.

484. “Oh! why should you weep for those who have gone before? Rather mourn those who are debarred the joys of our celestial homes, where the weary spirit finds rest from the toils of earth, where all is joy evermore.

485. “Gentle mother, your little seraph-boy is not dead, but liveth. In his uncontaminated love, find comfort for the ills of life.

486. “Dear father, it was my spirit hand which was placed on thy brow, which you just felt.

487. “I left earth pure. In this purity I come to my dear parents. Accept my love, and give me yours in return.

“Little Walter.”

Mrs. Helmick.

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488. Having obtained from several of my most valued spirit friends or relatives, narratives of their translation from this sphere to the world of spirits, it appears, from their concurrent testimony, that on the death of the body, the soul finds itself soon afterward awaking from a profound sleep,—but so much more like dreaming than being awake, as for a short time to create a doubt whether it be not dreaming. Meanwhile, bright shadowy forms become more and more distinguishable; and the body which it has left being perceived apart on its bed, or in whatever position its death occurred, the conviction is induced that another state of existence has been attained. As the forms, at first shadowy, become distinct, they are usually found to be those of the nearest or dearest previously departed friends. These meet the nascent spirit with every possible manifestation of affection, while the most ecstatic emotions are awakened.

489. Forthwith the spirit is conducted to his celestial abode: of which the elevation is greater as the morality of the individual concerned is higher.

490. The following narrative is from an excellent spirit philanthropist, who, though a stranger to me in this world, introduced himself to me at the session of a small circle, by the communication alleged to be intended for me, which has already been quoted. (147.)

491. He has since reported himself as the author of those sentiments, and has held many conversations with me.[14]

492. Subsequently to an address made by me at Franklin Hall, he expressed himself as follows: “Do not keep your light under a bushel. I was present and heard you speak last night. I wish you to say more about your personal experience. That would weigh with the community at large.” I excused my course by answering, that I wished my experience to be riper before submitting it to the community.

493. “Did you ever have a most delightful dream in which you saw your near and dear friends about you, all seeming happy and contented with their condition? If you have, then you can form an imperfect idea of my state when I awoke to the reality of the change which opened upon my entranced sight on being ushered into the spheres. I had been long sick, and was subject to periods of unconsciousness. Therefore I did not soon perceive the change to be real. I felt almost too much happiness for my spirit to bear.

“On looking around, I perceived my mother, with outstretched arms, ready to receive her welcome son to the mansion prepared for him.

494. “Did I still dream? I asked: no! it was a blessed reality; all pain had fled, and my spirit rejoiced in new health. I could hardly contain myself from expressing my gratitude to God in verbal ejaculations. But I soon found that I had a much more delightful mode of expression. Each countenance beamed with love and intelligence, and the spirits could interpret my thoughts as readily as mortals can read a well-printed book.

495. “One spirit, on whose countenance I could read volumes, approached, and taking me by the hand said, ‘Welcome, dear brother, to this sinless world, where your progression is sure; no obstacles shall impede your footsteps; the conditions of time are removed; your feet shall fail not in the race of progress. Onward and Upward is our motto.’

496. “With willing heart I followed my guide. Every step taken led me up toward the great Source of light and truth. I never wearied in my journey. Bright and sparkling waters flowed at my feet, and living flowers sprang up before me. Each new object gave me courage to proceed. Old familiar faces met my gaze at every footstep, and cherub forms flitted past me. Golden clouds rested over the scene, and all nature was refulgent with light and animation. Huge oaks tossed their giant branches to the pure breezes of heaven, and lofty pines bowed their heads in love and adoration. The little birds sent forth their notes of praise, while the air was laden with the perfume of flowers. Being fond of the beauties of nature while on earth, I enjoyed this scene much.

497. “I was rejoiced to see so many of my friends present. Each vied with the other to give me the most cordial welcome.

498. “I soon perceived that I was near my journey’s end, for I had reached the fifth sphere of spiritual progression. My guide pointed out to my view the mansion which I was to occupy.

499. “I was told that I could return to earth, when I was so inclined. Inclination often draws me thither. So long as a spirit has friends on earth, he will visit them; but when they join him, he loses his attachment for the rudimental sphere, and seldom thereafter leaves his celestial abode.

500. “My habitation consists of suites of rooms, most beautifully ornamented with paintings and statues and the most elegant productions of spirit art. Each individual can have his dwelling to suit his own particular taste or fancy. The more refined and elevated the spirit, the more refined and beautiful is the house or home that he inhabits.

501. “The occupations of the higher spirits are of a more intellectual character than the highest on earth.

502. “Our spheres are types of yours; but we do not have to provide for the casket which contains the spiritual jewel.”

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503. If the reader will turn to my narrative, 192 to 200, he will learn under what circumstances I became acquainted with Maria, the being of whose spiritual birth it will, in the next place, be my object to give her own account.

504. My acquaintance with this truly angelic creature has awakened in me lively friendship and esteem. These sentiments have been induced by her devotion to her parents, her affectionate recollection of her children, and gracious demeanour to others.

505. Dear Father: I promised to give you an account of my entrance into, and life in the spheres. As I said to you on a former occasion, I felt like one just awaking from a deep sleep induced by the deadening influence of an opiate. It was some time before I could collect my scattered senses. On partially regaining my consciousness, I recollected having been sick, and the anxiety of my friends for my restoration to health; and I wondered at the sudden change in my feelings. Those racking pains I experienced had all fled, and I felt a newness of life which was truly delightful. Indistinct and shadowy forms flitted before me. On closely inspecting them, I perceived that they were my departed friends. It was then that I fully realized the change in my condition. My first and greatest concern was for those who seemed so inconsolable at my loss, and for whom I still entertained the most devoted love and affection. My vision becoming gradually clearer, I perceived, among the group, my brother William ready to receive me. He was clothed in a garment of living light, and closely resembles you, dear father, in form and features. He addressed me in the following language:—“Welcome, thrice welcome, my beloved sister, to the regions of immortality! I have been your guardian angel through life, and have looked forward with pleasure to this happy reunion.” I was now informed by him that I must leave my treasures on earth. This gave me some uneasiness, but being assured that I should visit them again, I cheerfully accompanied him in his upward flight.

506. Surprise and delight pervaded my existence when I beheld those friends bound to me by the ties of consanguinity ready to receive me and fold me to their hearts.

507. Gliding swiftly upward, on gaining an elevation of some sixty miles from the earth’s surface, we passed into the second sphere;[15] on entering which a tremor seized me. A moral darkness pervades the atmosphere, which renders it gloomy and uncomfortable in the extreme. The inhabitants are dark and dismal in their appearance, and are continually tortured with the pangs of a guilty conscience. Here disorder and confusion reign supreme, each spirit vieing with the other in rendering discord more discordant. We passed on rapidly, leaving the second sphere and its undeveloped inhabitants behind.

508. On approaching the third sphere, we were met by a company of angels from the seventh sphere, among whom I recognised my brothers who died in infancy. They had attained the stature of men. I now felt that law of affinity which binds us so closely together, drawing me toward them, and I was enabled at once to single them out from the multitude which accompanied them. With smiles they greeted me, saying, “Welcome, dear sister; another link is added to the chain of love which binds us together. One by one they shall be removed from earth till the chain is completed here.”

509. We next entered the third sphere, where comparative order reigns. There I perceived many spirits intently listening to a teacher, whose theme was the subject of progression.

510. Anxiously desiring to reach my destiny, we quickly passed to the fourth sphere. How different the scene! every thing looked bright and beautiful to my enraptured sight. It seemed like an enchanted land. Thousands of flowers scented the air with their odoriferous perfume, and rapturous strains of music thrilled me with delight! We now approached a beautiful temple devoted to the science of the harmony of sounds. In it music in all its departments is taught. O, father, could you hear the master spirits of song, who lived ages ago on earth, attuning their instruments to harmony, your senses would become entranced. Music, being conceived in heaven, is sent forth to earth to elevate man, and attract him to our great and beneficent Father. I perceived that the fourth sphere was to be my abiding-place for the present.

511. On my return to the second sphere, it looked somewhat different to me, for, having lost my fear, I could more closely inspect the place and its inhabitants. The country, as far as my vision could penetrate, seemed like a vast desert, without a green spot to relieve the eye. Its denizens are seen straggling here and there, with no fixed object in view. All are seeking to minister to their perverted tastes. Some are holding forth in loud tones, and painting in false and gaudy colours the joy of their home; others, who occupied high stations on earth, hang their heads in confusion, and would fain hide themselves from view; but they are taunted with rude jests, and told that their “pride of position will avail them nothing here.” One heart-sickening feature of this place is the absence of children. No purity can exist where such evils abound. “The loud laugh, which bespeaks the vacant mind,” is heard pealing forth in derision, as the teachers from the higher spheres approach the motley group. Some, in whom the work of regeneration has commenced, are seen ascending the spiral stairway of progress which leads to the third sphere.

512. The beauty of the third sphere far transcends that of earth. The scenery is endlessly diversified with spiritual objects, corresponding to things of your planet. Mountains and valleys, hills and dales, rivers and lakes, and trees and plants, lend their enchantment to the scene. The inhabitants of this sphere are anxious for instruction. The teachers from the higher degrees are listened to with profound respect and attention.

513. I saw many persons whom I knew in the rudimental state. I met a spirit yesterday whom I have seen in your company before he left the form.[16] I felt attracted to him. On approaching him, he smilingly said, “Why do you take such an interest in me, fair being? I know you not.” “True,” I replied, “but I saw you in my father’s company before you left the earth, and was present once when my brother gave you a communication, which, by the way, you received with much incredulity; therefore, I feel constrained to speak to you.” He thanked me, saying, “I never believed in the immortality of the soul; consequently, it was not strange that I should doubt the spirits.” “Your skepticism,” I replied, “was honest; therefore you will rise much sooner in the scale of progression. A sincere unbelief is better than false professions.” Here I left him, and followed a multitude who were just entering a magnificent temple, where a teacher was to address them. This structure is immensely large and exquisitely symmetrical in its proportions. Many stately columns support its roof, each surmounted by a cap of chaste design. The material of this temple is similar in appearance to alabaster, but transparent. The seats are semicircular, forming an amphitheatre, in the centre of which stood the speaker, Channing. With uplifted hands he invoked God’s blessing on all mankind. With what breathless attention all listened to the glowing words of eloquence which fell from his lips! This is the true worship of the soul. His text was: “The light that is within you.” He dwelt at some length on the importance of self-elevation, as a means of progressing others. He spoke of the moral bond of union which binds the race together. “When one individual,” said he, “is degraded, all must suffer.” His discourse abounded with clear and energetic thought.

514. As we passed from this temple, I met my friend of yesterday. He remarked that he had learned much from the speaker who had just addressed us. He said that his mind, before entering the spheres, had been much troubled about the future, although light had begun to dawn on his mental horizon. “Hope,” said he, “with her cheering countenance, had almost deserted me, and the world appeared like a dreary wilderness. Sick and disheartened, I laid me down to recruit my exhausted energies. An unconscious period intervened, and then burst on my enraptured vision the glorious morning of the resurrection in all its loveliness; and with it came a bright messenger of light to bear me onward and upward to the boundless regions of progressive wisdom, where my untrammelled spirit can soar aloft to study the wondrous works of Almighty God.”

515. In the fourth sphere the scenery is characterized by still more beautiful landscapes: the grass appears of a greener green, and the flowers are more gorgeous in their hue, and the birds sing still more sweetly. Shall I lead you to this parterre? Here you perceive the lily with its almond-shaped leaves, and stamens delicately tinted with the faintest crimson; by its side is the blushing rose. Here you observe the myrtle, the emblem of love, and the passion-flower, which speaks of a deathless passion. All have an interior language which spirits alone can fully comprehend. The trees here are somewhat different from those on earth. This is a strange-looking one. Its trunk is very straight, and runs up to an immense height without branches; its top is surmounted by tufts of beautiful spiral-shaped silvery leaves; by its side stands one of very different appearance, whose depending branches, like the graceful willow, bend beneath their wealth of leaves, courting one to repose beneath their grateful shade. Here, too, are sparkling streams, murmuring cascades, and gushing fountains, and trees bending beneath their load of golden fruit; and here are temples devoted to the arts and sciences.

516. Now, dear father, let not a school on earth rise up before your imagination. Our schools and systems of instruction differ widely from those in the rudimental sphere, inasmuch as they are far more beautiful. We use neither books nor charts, but the spirit or substance of each subject is presented to the student, whose mind at once perceives its internal meaning. In this way are solved the most difficult problems.

517. Let us enter this building devoted to the teachers from the seventh sphere. See the multitude thronging its portals. Before we enter, let us glance at its exterior. It is circular in form, and beautiful in its architectural design. Its spiral columns are entwined with the richest flowers, which yield a delicious fragrance. As you enter this temple, its fretted vaults resound with the soft harmonious symphonies of spirit voices. In the midst of the group stands the teacher, Melancthon, who suffered in the cause of religious freedom. His countenance is mild and angelic, but he still retains that fearless spirit which characterized him on earth.

518. Here comes a band of beautiful children carrying wreaths of flowers in their hands. They are singing, and they lead by the hand a lovely child just escaped from earth. How happy it seems! It is quite unconscious of the change in its condition.

519. Let us now wend our way to the fifth sphere. This state is in a still greater degree heavenly. As far as the eye can reach are seen lovely villas, magnificent temples, forest-crowned hills, and gently undulating plains. Let us go up this avenue, shaded with lofty sycamores: this is the residence of H. K. White. How enchanting the spot! It is a low cottage embosomed in the midst of trees and flowers, which, by interlacing, form beautiful arbours with arched entrances. The grounds about this dwelling are skilfully and tastefully laid out. The clematis and honeysuckle entwine their tendrils around the trellis-work of the door. Let us enter. Statues of the most exquisite finish fill the niches; couches and divans of various forms and singular devices grace the rooms, and carpets of the softest texture and most brilliant dyes cover the floors. It is, indeed, the beau ideal of a poet’s home. In this sphere dwell Channing, Ballou, Murray, the Wesleys, Byron, Burns, Moore, Shelley, Scott, and Hahnemann, the founder of your school, who is still engaged in the investigation of scientific truths. I speak of those persons in particular, because I am personally acquainted with them, being attracted to them by a congeniality of feeling.

520. The sixth state or sphere far transcends the most gorgeous picture of oriental splendour. So lovely are the scenes presented to the view there, that I cannot impress your mind with any thing like a just conception of them. I receive my ideas of the fifth, sixth, and seventh spheres from the spirits who dwell therein, having never visited them in person. What a magnificent panorama is there presented to the spirit’s gaze! There are colossal temples, and “houses not made with hands, eternal in the heavens.” As far as the vision can extend may be seen cities and palaces, whose lofty domes sparkle like diamonds in the sunbeams of heaven; oceans and seas with which yours are mere lakes in comparison; placid lakes and noble rivers winding their interminable way through valleys clothed with perpetual verdure.

521. There are gardens there of inconceivable beauty, filled with the choicest and most aromatic herbs and flowers, and birds with every conceivable variety of plumage. The parks are of great magnitude, and abound with the most beautiful animals. The swift antelope, the wild gazelle, and the graceful deer are seen ranging over the flowery plains. There the lion and the lamb lie down together in peaceful innocence. There are congregated millions of spirits, who are associated together like a harmonious and happy family. The vales are vocal with celestial melody, and the air is redolent with the perfume of flowers.

522. How shall I describe to you the transcendent glory of the seventh sphere? Let us contemplate it. In it all the beauties and joys of the lower degrees are combined, but in a much more refined and sublimated form. There dwell the spirits of the just made more perfect. Innumerable companies of children, which constitute the infant army of heaven, are singing in gladsome strains the love of Him who called them into being, causing the atmosphere to resound with harmonious shouts of joy. There dwells Jesus of Nazareth, the great moral reformer, and “John the beloved.” There reside the apostles, prophets, and martyrs of olden time. There live Confucius, Seneca, Plato, Socrates, and Solon, with all the philosophers of ancient Greece and Rome.

523. That sphere is illumined by the refulgent beams of heaven’s great central sun, in whose genial warmth and golden flood of living light spirits find life eternal.

524. Dear brother: The language of mortals is inadequate to convey to your mind a tenth part of the joy that I experienced when liberated from the physical body. You remember well the hour when the summons came. You did not expect me to depart so soon. The mutual relationship which had existed between my body and spirit being dissolved, I found myself still a living, thinking, and intelligent being, and in a world of tangible and eternal realities.

525. When the last act in the drama of life was finished, and as soon as I had emerged from the pleasing reverie which succeeded the moment of dissolution, I found my room filled with bright visitants from the world of spirits, and my ears were delighted with the sweetest melodies. I now felt that the great secret was about to be disclosed, and I began to realize that I had indeed passed from death unto life.

526. Dazzled by the exceeding brilliancy of the light which emanated from the pure beings who surrounded me, I began to distrust my senses, and looked about to assure myself that I was not in a dream or trance. I was soon startled from my musing by a gentle pull at my garment, and on turning round to discover the cause, I instantly recognised my beloved father. Oh! imagine my feelings at that joyful moment; no words can describe them. I now felt a strong desire to leave earth. Father perceiving this, placed his hand in mine, and said, “My daughter, the battle is fought, the victory is won; follow me.” He now led me forth into open space. We were immediately encircled by a magnificent halo of light, and strains of heavenly music floated on the circumambient air. Here a scene of glory was revealed to me which human imagination is unable to conceive. As we penetrated the clear blue depths of ether, myriads of angelic beings crossed our path, and many greeted me with words of welcome.

527. Having passed beyond earth’s sphere, new and more glorious scenes burst upon my enraptured vision, and they increased in beauty at each successive stage of our journey. I felt that a great change had taken place in my condition, for the most intense sensations of pleasure pervaded my soul. Father watched my emotions with deep interest, and was delighted with the startling and happy effect produced on my mind. We passed quickly through the different stages of our progress, till we arrived at the fifth spiritual sphere, which is my present home. I am often with my friends on earth, and would gladly influence them, and prove my identity to them, if they would render themselves receptive to my power.

528. My present home, in point of beauty, far excels any scene ever witnessed by mortal eye. The interior of nature is laid open to the spirit’s perception, and the hidden treasures of earth are exposed to its view. When we desire to be with our friends on earth, we have only to will it, and our desire is instantly gratified. We can visit the spheres below, but not those above us until we are prepared for admission into them by a gradual process of development.

529. The first spiritual sphere is the abode of those spirits whose desires are low and sensuous; they pursue those pleasures which are most congenial to their unrefined and grovelling natures; but as their moral faculties become strengthened, they lose their taste for debasing pursuits, and rise in the scale of being. The brightness of the halo which envelopes the spirit is increased in proportion to its increase of moral and intellectual greatness.

530. Dear Robert, I have looked forward with great pleasure to the time when I might be enabled to commune with you.

531. All knowledge gained by mortals will be of advantage to them in the spheres.

532. Each individual in the spirit world is judged and suffers according to the deeds done in the body. There is no possible escape from the legitimate consequences of evil actions. The book of God’s judgment is the record made on the tablets of the mind, and it may be read by all. The hypocrite can remain hypocrite no longer, as he will inevitably appear in his true colours; and in this fact, in part, shall his punishment consist.

533. I would say a few words to you concerning the condition of infants. The infant spirit ascends directly to the seventh sphere, and is given in charge of a guardian spirit, by whom it is cared for and instructed in those things which most serve to develop its intellectual powers. It is permitted occasionally to visit its parents who may be in lower spheres, and to descend even to earth with its guardian angel, who often communicates for it.

534. Every individual, at death, is waited on by a congenial spirit, who escorts him to his home in that sphere to which his merit entitles him.

535. The object of our present mission to the inhabitants of the earth is to convince millions of doubting mortals of the fact of their immortality, and of the glorious destiny which awaits them beyond the limits of the tomb.

536. It is thought by many of our brothers in the flesh that we will impart to them all the knowledge that we possess respecting the mysteries of the spheres; but on this point let them be undeceived, for it is utterly impossible for them to comprehend all in their present rudimental state. Our chief object is to assure them, by unmistakable signs, of the soul’s immortality, and the conditions necessary to be observed by them in order to obtain a happy future existence.

537. Notwithstanding the truth of spirit manifestations and spirit teachings, there are many persons who will not readily perceive it; their minds are so much cramped and distorted by false teachings, that many years shall have elapsed before there can be much improvement in them; of such it hath been said, “They would not believe though one should arise from the dead.”

538. My brother, I would say a word to you touching your duty in regard to the present dispensation. You occupy a prominent and important place in the dissemination of this most glorious gospel; your mind has ever been desirous of the truth; a uniform consistency of conduct has marked your course through life: pursue, then, the even tenor of your way, and let love be the controlling principle of your motives and actions, and if reviled, revile not again, but bear all things nobly for the truth’s sake, and great will be your reward. I would say, moreover, let your reason determine the value of our teachings. You are engrossed to some extent by the cares and perplexities of earth life; therefore you cannot so fully realize the wondrous joys which await you in yonder peaceful heaven!

539. My brother, when the lamp of your earthly existence shall begin to burn dimly, and the objects of earth recede from your view, your spirit father and sister will be at hand to conduct you into the presence of those loved friends who are bound to you by the ties of consanguinity and sympathy.

Martha.

540. Dear brother Robert: How long I remained in a state of unconsciousness, previous to my spiritual birth, is unknown to me; suffice it to say, when the vital cord which bound me to the physical body was parted, I experienced a full consciousness of my personality. I enjoyed perfect freedom from pain and sickness, and an unwonted degree of strength and buoyancy of spirit; sensations of the most exalted character took possession of me, and a holy calm pervaded the sanctuary of my soul. It was not, however, until I saw my body lying upon the bed, that the true nature of my situation flashed across my mind. I shall never forget that moment of ecstatic bliss. I felt a sudden and indescribable consciousness of increased mental and physical power, and my body was most beautifully and symmetrically formed; in fact, I beheld myself a perfect and immortal man! I perceived, too, that my step was lighter, freer, and more elastic than usual, and my whole system was singularly rejuvenated. I knew that I was in eternity, yet I saw that I was upon the earth. As my mind became clear, and my vision less obstructed, a radiant spirit, whom I had not before noticed, addressed me in these words: “Brother! welcome, welcome, to the bright and joyous spirit land, to this blest habitation for the children of men, to this land of ceaseless progression.” The spirit having spoken thus, beckoned me away.

541. Having passed beyond the sphere of earth, we entered the regions of perpetual day, where the foot of mortal never trod; where the brilliant flowers were never culled by mortal hands; where beautiful spirits, angelic beings, float in mid air, and sport beside the sparkling fountains; where harmonious voices mingle with the rich tones of golden harps, and silver flute-notes ascend to the arching heavens. On our way thither we saw many companies of ministering angels passing to and fro on their respective missions. Some, who were assembled in groups, talked earnestly together upon congenial subjects; while others blended their voices in anthems of praise, whose echoes were prolonged far up through the realms of space to blend with still more glorious harmonies in spheres above. Those celestial beings, though beautiful beyond the conception of finite man, were not of the highest order of angels. They belong to that class whose mission is to visit the dwellings of men, and to minister unto the bereaved and afflicted of earth; to tend the beds of the dying, and to whisper rest to the weary and hope to the desponding.

542. My brother, I might speak to you of the past, but I prefer to open the door of the bright and glorious future. Solon said that no one should call himself happy before death; now, although I do not sanction this advice of the distinguished sage, I know that there is, comparatively speaking, no happiness in the rudimentary state; no pleasure equal to that which awaits the resurrected spirit in those beautiful mansions where it shall forever bathe in the eternal sunlight of its Father’s love. I cannot find words to describe to you the magnificent creations of Him from whom all order, beauty, and harmony proceed.

543. I am surrounded by every thing that can delight the eye, please the ear, and gratify the taste. I have every facility for studying all the principles in the vast universe of matter.

544. In the higher spiritual states perfect peace and tranquillity reign: no strife mars the harmony of the celestial abodes.

545. My mission is to instruct spirits in the lower circles, and to raise them from their degraded condition.

546. Every spirit follows those pursuits that are most congenial to him.

547. Every spirit has a sphere of utility, and finds his true position on entering the spheres.

Brother, the years of your external life are drawing to a close. When your initial term is finished, you will enter upon an unending series of moral and intellectual developments; then you will be fully compensated for all that you have endured in the cause of truth on earth. Your present life, remember, is but the prelude to ineffable joys in the world beyond the grave. Thank God, your barque is not drifting rudderless and pilotless on the great ocean of time. No! she is well-manned and equipped, and pursues her direct course, fearing neither Scylla nor Charybdis.

Robert, you have acted nobly and fearlessly in defending the great cause of humanity. We are watching your movements with great interest. Continue to devote your mental energies to the development of spiritual facts, and we will aid you when conditions favour. Farewell.

C. W. H.

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548. Having received many pages of communication from my father, sister, brother, and certain other spirit friends, on the subject of the spirit world, and having been urged by him and other inhabitants of that world to publish the information thus communicated, I represented, at a time when this honoured being reported his presence, that I felt a reluctance at publishing solely on the authority of my relations; and requested that certain distinguished spirits, who, as I had been told, had attended one of my lectures at Boston, should sanction a synopsis of the facts which I had learned respecting the spirit world. (409 to 547.)

549. The propriety of my request being admitted, it was appointed that on Monday, the 18th of February, 1855, at nine o’clock, there should be a convocation of some of the worthies in question at the dwelling of the excellent medium employed. Accordingly, soon after my arrival there, at the appointed time, my father reported himself, and the following names were spelt out as being present:

• George Washington,
• J. Q. Adams,
• Wm. H. Harrison,
• A. Jackson,
• Henry Clay,
• Benjamin Franklin,
• W. E. Channing,
• H. K. White,
• Isaac Newton,
• Byron,
• Martha Washington,
• Besides relatives and friends.

550. The queries subjoined were then read successively, pausing, of course, for an answer to each in turn.

551. The answers were given through an instrument analogous to that represented by Fig. 1, Plate 4, and described on the page opposite to the plate.

552. Finally, after all the queries had been answered agreeably to the usual conditions, a confirmation of the whole was given under test conditions, as explained in the page opposite Plate 4.

553. Relying on these conditions as competent to secure the issue against the control of the medium or that of any other mortal, the question was put, “Have all the answers been correctly communicated?” In reply, the index moved so as to point to the word “Yes,” and the following address was made at the same time:

554. Friend, we have heard your questions, and severally affirm that we have answered them as recorded by you.

555. It is to be understood that all the subjoined inquiries were answered simply in the affirmative, excepting where a qualified answer made more words necessary than the word “Yes,” by itself. The queries having been previously reduced to writing, the answers were written down by me at once.

556. (1.) Is it true that within a space lying between the earth and the lunar orbit there are seven concentric regions, denominated spheres, which may be called the country of spirits; that this country has all the features of terrestrial scenery, but with a much greater beauty, even in the third sphere, while the beauty of the other four spheres is greater in proportion as they are higher?

Ans. Yes.

557. (2.) Is it true that in those regions there are mountains, plains, rivers, lakes, brooks, rills, trees, flowers, birds, beasts, and every attribute of the most admired portions of this lower sphere?

Ans. Yes.

558. (3.) Is it true that, by the higher spirits, music, poetry, and all the sciences and fine arts, are highly and zealously cultivated, and that the pleasures of social intercourse are more highly enjoyed than upon earth?

Ans. Yes.

559. (4.) Are the narratives of their translation to the spirit world, which I have received from my sister, brother, William Wiggins, and the spirit Maria, to be relied on as coming from them, and as correct in their representations of the usual process of transference to the spiritual world after death?

Ans. Yes.

560. (5.) How many spheres are there, this world being the first in the series?

Ans. Seven.

561. (6.) How many inhabited by spirits?

Ans. Six.

562. (7.) Are there subdivisions? if so, how many in each sphere?

Ans. Six.

563. (8.) Are the subdivisions equidistant?

Ans. Yes.

564. (9.) How are they designated?

Ans. Either as circles or planes.

565. (10.) Are they concentric with each other and with this globe?

Ans. Yes.

566. (11.) At what distance from the terrestrial surface does the lower boundary of the second sphere, or first spiritual abode, commence?

Ans. Sixty miles.

567. (12.) Are the atmospheres of the spheres more rare in proportion as they are more elevated?

Ans. Yes.

568. (13.) Do they increase in beauty as they are higher in the series?

Ans. Yes.

569. (14.) How are they illuminated?

Ans. By a peculiar sun within the spiritual spheres.

570. (15.) Is our sun visible in the spirit world?

Ans. No.

571. (16.) If lighted by a peculiar spiritual sun invisible in our mundane region, do the rays of that sun consist of undulations of an all-pervading ethereal fluid, analogous to that assumed to exist by the undulationists?

Ans. Yes.

572. (17.) Or do they depend upon the last-mentioned fluid for existence?

Ans. No.

573. (18.) Are there not peculiar elementary principles appropriate, severally, to the spiritual world, and likewise to the material world?

Ans. Yes.

574. (19.) Is it not an error to suppose that any of the ponderable elements recognised by chemistry can contribute to the organization of the person of an imponderable spirit?

Ans. Of course, not without a loss of ponderosity, which involves a loss of identity or a transformation.

575. (20.) Is it not luminiferous matter which causes the effulgence of spirits, analogous in its effects to that of luminiferous insects, though consisting of a spiritual material entirely different from those which enter into the luminiferous matter of insects?

Ans. Yes.

576. (21.) Are spirits in the lowest level of the second sphere destitute of effulgence?

Ans. Yes.

577. (22.) Are they absolutely enveloped in a dark halo?

Ans. Yes.

578. (23.) Is reformation indicated first by diminished darkness, and subsequently by augmented effulgence?

Ans. Yes.

579. (24.) Is the sphere of a spirit known by the relative brightness or darkness of his halo?

Ans. Yes.

580. (25.) Is the lower circle of the second sphere disagreeable as to its scenery?

Ans. Yes.

581. (26.) Is spirit Maria’s description of the spheres correct? (505 to 523.)

Ans. Yes.

582. (27.) Does this feature lessen as the circles are higher?

Ans. Yes.

583. (28.) Do the last-mentioned circles present an aspect less agreeable than that of our sphere?

Ans. Yes.

584. (29.) At what point does the scenery become superior to any in our world?

Ans. In the third sphere.

585. (30.) What designates the boundaries of the spheres, so as to make spirits perceive when they are passing through the partition between one and another?

Ans. Diversity of impression made upon the spirit.

586. (31.) What confines a spirit to his proper level, so that none can mount above it into a sphere to which he does not belong?

Ans. A moral specific gravity, in which the weight is inversely as the merit, prevents the spirit from rising above his proper level.

587. (32.) Are spirits of different densities rarer or more refined in constitution as they are higher in rank?

Ans. Yes.

588. (33.) Has the most dense or most undeveloped spirit any weight? if not, how are they denser than those who have progressed farther?

Ans. They are in the spheres heavy as compared with other spirits, but their weight would not influence a scale-beam in this mundane sphere.

589. (34.) If the lowest have no weight, wherefore are they more competent to give physical manifestations by moving ponderable bodies?

Ans. They do not act by weight, but all spirits, under favourable conditions and with certain means, possess, in a minute degree, a portion of that power possessed to an infinite extent by the Deity, of annulling gravitation and vis inertiæ; and though they cannot exercise such powers without the aid of a medium, the medium is to them as an implement in the hands of a human being.

590. (35.) How are such movements produced consistently with the law that action and reaction are equal and contrary?

Ans. Gravity and vis inertiæ being neutralized, the physical law of action and reaction does not prevail against the spirit volition.

591. (36.) Do spirits employ their limbs in effecting manifestations?

Ans. Not necessarily.

592. (37.) Have spirits a power of creating that which they desire?

Ans. Yes.

593. (38.) Like the genius of Aladdin’s lamp, can spirits within their sphere create habitations at their bidding?

Ans. Yes.

594. (39.) Does this creative power exist in the spirits of each sphere, or is it denied, as I have been informed, to those of the second sphere?

Ans. It is denied.

595. (40.) Is this creative power more extensive as the sphere to which the spirit belongs is more elevated?

Ans. Yes.

596. (41.) Are the spirits of the third sphere happy?

Ans. Yes.

597. (42.) Does happiness become greater as the rank of the spirit becomes higher?

Ans. Yes.

598. (43.) Do spirits of infants go to the seventh sphere?

Ans. Yes.

599. (44.) Does an infant dying before noticing any thing go to that sphere?

Ans. Yes.

600. (45.) Does it require care analogous to that given to infants in this world?

Ans. It is carefully instructed.

601. (46.) Do infant spirits come down and reside among kindred more or less, visiting, as it grows older, those mundane scenes which may compensate it for its loss of opportunities by premature death?

Ans. Yes.

602. (47.) Does not the inability to communicate with its kindred cause it to be unhappy under these circumstances?

Ans. It is not rendered unhappy, in consequence of the peculiar manner in which such circumstances act upon the spirit mind.

603. (48.) Do such spirits, as for instance, those going to the other world while children, but having attained mature age, say forty, become companions for their parents and friends in the spheres who may have died after their maturity, or is there a too great simplicity or childishness?

Ans. In purity and simplicity they are contented to live.

604. (49.) Is the love of children, who have died very young, as great to their parents and relations who remain in this world as if they continued to live in their society?

Ans. Greater.

605. (50.) Is there a deference shown to spirits on the same plane commensurate with their superiority in learning, science, and wisdom?

Ans. Yes.

606. (51.) The object of marriage in this world being manifestly the perpetuation of the species, consistently with the preservation of refinement and the welfare of offspring, and there being no such motive in the spiritual world, how can there be any motive for any such indissoluble ties?

Ans. Between spirits joined by matrimony in the spheres there is a greater blending of mutual self-love into one common sentiment than in any other friendship.

607. (52.) Have spirits any fluid circulating through an arterial and venous system, which is subjected to a respiratory process, analogous to that which our blood undergoes?

Ans. Yes.

608. (53.) As spirits are weightless, is not this fluid devoid of weight?

Ans. Yes.

609. (54.) Has it any colour?

Ans. No.

610. (55.) Does the gaseous or ethereal matter respired by spirits pervade the mundane sphere?

Ans. Yes.

611. (56.) Do mortals breathe it as a means of sustenance to their spiritual organization while encased by this “mortal coil?”

Ans. Yes.

612. (57.) Does it supply the nervous system?

Ans. Yes.

613. (58.) Is it communicated to inferior animals?

Ans. Yes.

614. (59.) Do fishes require atmospheric oxygen while swimming, (water consisting of 8 parts in 9 of pure oxygen,) in order to get at the spiritual gas associated with the former?

Ans. The spiritual gas imperceptibly accompanying atmospheric air is especially necessary to fishes.

615. (60.) Creed is alleged to be productive of no obstruction to ascendency in the spiritual world.

Ans. Belief, being an involuntary act of the mind, has no merit or culpability attached to it, excepting so far as it is the consequence or is productive of prejudices; the advance of a spirit is retarded by these defects.

616. (61.) As in the spiritual world there is no necessity, desire, or passion which spirits can gratify by violence or fraud, on what is virtue founded? Where there is no motive or power to do wrong, where is the merit of doing right?

Ans. In the spheres, vice is displayed by the endurance of bad passions; virtue is manifested by love, purity, and the aspiration for improvement.

617. (62.) As the diversities of human character are clearly the results of organization and education, neither of which can be controlled by the human beings whose merit or demerit is the inevitable consequence, how can there be any culpability? It is true that a man can act as he wills; but is not his will the creature of his passions and reason jointly? If his passions be increased, will not reason be less capable of controlling them? and, vice versâ, if his passions be enfeebled or his reason strengthened, will not his passions have less sway? Does it not follow that while we must in self-defence resist or restrain those who cannot govern themselves, should we not commiserate all who have the misfortune to be so badly constituted?

Ans. We are no more able to answer that than you.

618. (63.) When a being virtuously constituted is murdered by one of the opposite character, who is most an object of commiseration? which is most favoured as a creature of God? Is not the difference between these beings analogous to that between the dog and the wolf? Both creatures of God—one is to be extirpated, the other cherished, as an inevitable consequence of the laws of creation?

Ans. The victim is most favoured.

619. (64.) Has not the analogy between a wicked or a savage man, and one who has the advantage of a good organization and education, a better exemplification in the case of a wild dog, and one brought up by a kind master, since the wild dog is reclaimable, may be reformed, and so may the bad or savage man. Hence, in the spheres, is not punishment or restraint made with a view to reformation rather than as a retribution for inevitable defects?

Ans. Correct.

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620. From the information conveyed by communications submitted in the preceding pages, as well as others, it appears that there are seven spheres recognised in the spirit world. The terrestrial abode forms the first or rudimental sphere.

621. At the distance of about sixty miles from the terrestrial surface, the spirit world commences. It consists of six bands or zones, designated as spheres, surrounding the earth, so as to have one common centre with it and with each other. An idea of these rings may be formed from that of the planet Saturn, excepting that they are comparatively much nearer to their planet, and that they have their broad surfaces parallel to the planet, and at right angles to the ecliptic, instead of being like Saturn’s rings, so arranged that their surfaces are parallel to the plane in which his ecliptic exists.

622. Supposing the earth to be represented by a globe of thirteen and a half inches in diameter, the lower surface of the lowest of the spiritual spheres, if represented in due proportion to the actual distance from the earth, would be only one-tenth of an inch from the terrestrial surface. The bands observed over the regions in the planet Jupiter which correspond with our tropical regions, agree very well in relative position with those which are assigned to our spiritual spheres. They are probably the spiritual spheres of that planet.

It having struck me as possible that these bands might be due to spiritual spheres appertaining to Jupiter, I inquired of the spirits; their reply was confirmatory.

623. The objection naturally occurs that ours are invisible to us; yet we know that light may be polarized in passing through transparent masses so as to produce effects in one case which it does not in others when not so polarized. It would have to pass through the spheres of Jupiter, and return through them again. This light, twice subjected to the ordeal of passing through the spirit world, when contrasted with that which goes and returns without any such ordeal, may undergo a change of a nature to produce an effect upon the eye, when, in the absence of this contrast, no visual change should be perceptible.

624. I am aware that it has been alleged that the bands do not appear always to occupy the same boundaries, and at times appear separated or more unequally distributed than at others. This may be due in part to actual changes which the spiritual essence may undergo as to its relative position, or optical delusions, if not deviations, resulting from the susceptibility of polarizing causes.

625. Possibly some peculiarity in the reflecting surface of the planet may be productive of such polarizing variations in the state of the light as to cause a difference sufficient for detection.

626. Alum, transparent to the rays of light, intercepts nearly the whole of the rays of heat. Opaque black glass intercepts the rays of light entirely, those of heat but partially.

627. Rock salt, a substance analogous to alum, intercepts radiant heat only to a very small extent.

628. When the rays of the setting sun fall upon the glass of windows, we see one portion reflected with great effulgence, yet another goes through the glass. The last-mentioned portion of the rays received on a second pane are reflected, while those which were reflected will pass through another pane without reflection.

629. This may demonstrate that the conditions requisite to the permeability of media by rays is affected by diversities of intestinal arrangements which are inscrutable to us.

630. The interval between the lower boundaries of the first spiritual sphere and the second is estimated at thirty miles as a maximum, but this interval is represented to be less, as the spheres between which it may exist are more elevated or remote from the terrestrial centre.

631. Each sphere is divided into six “circles” or plains. More properly these may be described as concentric zones, occupying each about one-sixth of the space comprised within the boundaries of the sphere. There being six subdivisions to each of the six spheres, in all there must be thirty-six gradations.

632. These boundaries are not marked by any visible partition, but spirits have in this respect a peculiar sense, which makes them feel when they are passing the boundaries of one sphere in order to get to the next.

633. This allegation of the existence of an invisible spirit world within the clear azure space intervening between the surface of this globe and the lunar orbit may startle the reader; and yet this idea may have been presented by Scripture to the same mind, without awakening skepticism. It was urged by a spirit friend—Is it more wonderful that you should find our habitations invisible, than that we are invisible?

634. It is plain that between the lowest degrees of vice, ignorance, and folly, and the highest degrees of virtue, learning, and wisdom, there are many gradations. When we are translated to the spheres, we take a rank proportional to our merit, which seems to be there intuitively susceptible of estimation by the law above alluded to, of the grossness being greater as the character is more imperfect. Both the spirits and spheres are represented as having a gradation in constitutional refinement, so that the sphere to which a spirit belongs is intuitively manifest. Rank is determined by a sort of moral specific gravity, in which merit is inversely as weight. Another means of distinction is a circumambient halo by which every spirit is accompanied, which passes from a darkness to effulgency as the spirit belongs to a higher plane. Even mortals are alleged to be surrounded with a halo visible to spirits, although not to themselves. Intuitively, from the extent and nature of this halo, spirits perceive the sphere to which any mundane being belongs. The effulgence of the higher spirits is represented as splendid. As soon as emancipated from their corporeal tenement, spirits enter the spheres, and are entitled to a station higher in direct proportion to their morality, wisdom, knowledge, and intellectual refinement.

635. The first spiritual sphere, or the second in the whole series, is as large as all the other five above it. This is the hell or Hades of the spirit world, where all sensual, malevolent, selfish beings reside. The next sphere above this, or the third in the whole series, is the habitation of all well-meaning persons, however bigoted, fanatical, or ignorant. Here they are tolerably happy.

636. In proportion as spirits improve in purity, benevolence, and wisdom, they ascend. They may ascend as love-spirits, in consequence of the two first-mentioned attributes; but cannot go up on account of wisdom alone. A knave, however wise, cannot advance in the spheres. There are, in fact, two modes of ascent—love, so called, and love and wisdom united. Those who go up in love are called love-spirits; those who unite both qualifications are called wisdom-spirits. A feminine spirit, who had been remarkable for her disinterested devotion to her relatives and friends, ascended almost forthwith to the fifth sphere. My friend W. W. had an ascent equally rapid to the same sphere. Yet another spirit, who was fully as free from vice as either of those above alluded to, took many years to ascend in wisdom to the fifth sphere, not being satisfied to rise unless accompanied by the attributes of wisdom, as well as love. Spirit B. alleged that because he was a free-thinker he went up more quickly than another spirit, A. A., being questioned, admitted that B. had got on more speedily, in consequence of superior liberality.

637. Washington is in the seventh sphere.

638. In the spheres, diversity of creed has no influence, excepting so far as its adoption indicates badness of heart and narrowness of mind, and has been of a nature to injure the moral and intellectual character.

639. Degradation ensues as an inevitable consequence of vice, and as the means of reform, not as vindictive punishment. God is represented as all love, and is never named without the most zealous devotion. Spirits in any sphere can descend into any sphere below that to which they belong, but cannot ascend above this sphere. They are surrounded by a halo, which is brighter in proportion as their sphere is higher. They have an intuitive power of judging of each other and of mortals. Attachments originating in this life are strengthened, while hatred passes away. The spirits in the upper spheres have “ineffable” happiness. The sufferings of those below are negative, rather than positive. They are made to feel shame at a degradation which is rendered intuitively evident to themselves and all other spirits. But all are capable of improvement, so as to have elevation and happiness within their reach sooner or later. The higher spirits are always ready to assist sinners by kind admonition. (92.)

640. My brother alleges himself to hold the office of a teacher. By teachers, spirits fresh from this world, called the “rudimental sphere,” are examined to determine their rank.

641. Spirits are carried along with our globe by their moral affections and affinity, which upon them acts as gravitation upon material bodies. They are just where they wish themselves to be, as they move in obedience to their moral impulses or aspirations, not having a gross, material body to carry along with them.

642. Spirits of the higher spheres control more or less those below them in station, who are sent by them to impress mortals virtuously. Spirits are not allowed to interpose directly, so as to alter the course of events upon earth. They are not allowed to aid in any measure to obtain wealth.

643. Blessed spirits are endowed with a power competent to the gratification of every rational want. They enjoy, as I am authorized to say by the convocation of spirits to whom allusion has been made, a power like that ascribed to the genius of Aladdin’s lamp. (593.)

644. There is nothing of the nature of marketable property in the spirit world, since every inhabitant above the second sphere, or Hades, has as much as he wants, and needs no more to purchase the requisites for his enjoyment or subsistence, than we need to buy air to breathe.

645. It ought also to be explained that after spirits reach the highest plain or circle of the seventh sphere, they are represented as being entitled to enter the supernal heaven, taking place among the ministering angels of the Deity.

646. Whether the connubial tie endures or not, is optional. Hence those who have not found their matrimonial connection a source of happiness in this world, are at liberty to seek a new hymeneal union in the spirit world. Where there have been a plurality of husbands or wives, those unite who find themselves happy in doing so. But, as if to indemnify mortals for the crosses in marriage or in love, or for the dreariness of mundane celibacy, all are destined in the spheres to find a counterpart with whom they may be happy, there being peculiarly ardent pleasurable emotions attached to the connubial union in the spheres which mortals cannot understand.

647. Infants grow as they would have done upon earth, nearly. They are nursed and educated, and on account of their higher purity have, in this point of view, as much elevation as their relatives who attain great worldly pre-eminence.

648. The alleged motives for our existence in this rudimental sphere, is the necessity of contrast to enable us to appreciate the immunity from suffering of the higher spheres. Infants in this respect are at a disadvantage; but being unable to appreciate their deficiency, do not grieve therefor. “Where ignorance is bliss, ‘twere folly to be wise.”

649. Allusion has already been made to the condition of those who have departed from this world during infancy, or prior to maturity. A letter from one of my sons who died when five months old has been introduced into this work, (470.) The change which ensues on spiritual birth, has been described. (488.)

650. Among the most wonderful facts narrated by my spirit father, and sanctioned by the convocation of spirits, is the existence of a spiritual sun concentric with ours, and yet emitting independent rays for the spirit world, not for our world; while the rays of our sun do not reach the world above mentioned.

651. Further, the fact that spirits respire a vital fluid inscrutable to our chemists, although it coexists everywhere with oxygen, and furnishes our spirits, while encased in the flesh, with an appropriate spiritual nourishment.

652. Thus is there another world, existing concentrically and in some degree associated with ours, which is of infinitely greater importance to our enduring existence than that wherein we now abide.

653. After I had written the preceding exposition of the knowledge imparted to me of the spirit world, I solicited an intercommunion with Washington, to submit the summary for his sanction. Accordingly, he was ushered into my presence by a reliable spirit, and my exposition, and the pages contrasting the heaven of Spiritualism with that of Scripture, were read, and received his sanction under test conditions. (See Plate 4.)

654. In this, my first interview, I premised that I wished to let him know that I had always been one of his most devoted political advocates, having always styled myself a Washington Federalist, and that I had as early as 1812 embodied my sentiments in some verses. He said he was aware that such verses were written by me, but would wish me to repeat them. I obeyed his request. They are as follows:

656. As soon as the last words in the preceding verses were recited, I was thrilled by the following effusion:

657. My Friend: How my heart swells with grateful emotion, at hearing that beautiful effusion from your lips! Yes, my friend, I strove while on earth, to carry out the impressions which were made on my mind by superior intelligences, and if I failed, my countrymen will bear testimony.

658. Your noble father is a friend of mine, and I feel a love for you commensurate with his worth. He is foremost in the ranks of spiritual intelligences, and ready to act when duty calls.

659. My friend, I sympathize with you in your arduous undertaking; but let me assure you that your reward will be greater than the suffering you have endured. Yes, most nobly you have fought against error; and you will yet place the banner of freedom high upon the battlement of truth. Farewell, noble scion of a noble man!

Geo. Washington.

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660. I do not conceive that in my change of opinion I have been involved in any inconsistency of principle. It always appeared to me that in explaining the planetary movements, after arriving at the Newtonian boundary made by momentum and gravitation, there could be no alternative between appealing to the spiritual power of God, or resorting to atheism. An appeal to the power of God has always been my choice; nevertheless holding that wondrous power to be of a nature wholly unintelligible to finite man. (57 to 87.)

661. Confining the range of my philosophy to the laws of motion, magnificently illustrated by the innumerable solar systems, but no less operative in every minute mechanical movement, I hold that I could only come to the same conclusion as Faraday, that if tables when associated with human beings moved, it must in some way be due to those beings, since, agreeably to all experience of the laws of matter in the material world, inanimate bodies cannot originate motion. But as when the planetary motions are considered, any hypothesis fails which does not account for the rationality of the result, and therefore involves the agency not only of a powerful but a rational cause; so the manifestations of Spiritualism, involving both reason and power, might consistently justify me in looking for agents endowed with the reason and power manifested by the phenomena. This power being invisible and imponderable, and at the same time rational, there was no alternative but to consider it as spiritual, no less than that to which planetary motion is due. In its potentiality the power thus manifested might be extremely minute as compared with the potentiality of the Creator; still it had to be of the same spiritual nature.

662. It has not appeared unreasonable to infer that the soul in assuming the spirit form should acquire a power of which material beings are destitute, and of which they can only conceive an idea from its necessity to the operations of God. Parting with its material attributes, were the soul not to acquire others, even if it could exist, it would be perfectly helpless. Hence, in becoming an immaterial spirit, it must acquire powers indispensable and appropriate to that state of existence.

663. Since we know that the animal frame for the most part after death, on the exposure to the air, warmth, and moisture, returns to the atmosphere whence it is mainly derived, it follows that on undergoing that awful change the soul must take the spirit form, unless it perish with its material tenement. So far, then, all who believe in the immortality of the soul, must concur with spiritualists that on dying we become spirits.

664. It will then be admitted by all who believe in the immortality of the soul that, as for every mortal that dies a spirit is born, innumerable spirits must exist. Is it not then reasonable to consider them as agents in producing phenomena which can only be ascribed to invisible, imponderable, rational, and affectionate beings, especially when they themselves sanction this inference by word and deed?

665. Were a tyrant to enclose a human being while alive within a cast-iron vessel, the aperture through which the introduction should be made being closed by a stopple soldered in air-tight, all the ponderable elements of the corporeal body would be retained; but can any one who believes the soul to survive the body, think that it would remain included in that vessel so long as it should endure? Cast-iron coats itself with a carbonated peroxide, vulgarly called rust, and then undergoes no farther change; so that the corporeal elements might be retained to an infinite time. But could the soul be thus imprisoned, perhaps to eternity? Could the tyranny of a man thus imprison an immortal soul? Does it not follow that the soul would not be confined by the air-tight and apparently impenetrable metallic vessel?

666. The invisibility of the soul in leaving the body, must be admitted, since, however the dying may be surrounded by their friends and nurses, and vigilantly guarded after death by watches, as customary with many, the soul is not seen to leave the body. It must, therefore, be invisible, and capable of permeating cast-iron or any other material within which, while alive, an immortal being might be enclosed air-tight.

667. The qualities of invisibility and penetrative power being necessarily conceded to the soul, is it unreasonable to extend this attribute to its habitation in the skies: to the country of spirits?

668. In communicating with a friendly spirit, I adverted to the difficulty of inducing people to conceive that in the clear azure space existing between the earth and moon, there should be scenery like ours, with plains, hills, mountains, valleys, rivers, lakes, seas, and every variety of edifice in greater perfection than upon earth. “You do not see us,” said my friend; “then why should you wonder at not seeing our world?”

669. It is quite evident that no such obstacle stood in the way of belief in the existence of heaven among the Jews, as it is constantly referred to as being above; Noah’s deluge came through the windows of heaven; and this idea has been sustained in the language of Christ, as well as of the Hebrew prophets.

670. Elijah is represented as having visibly ascended to heaven. That the vicinity and invisibility of heaven are not at war with Scripture, is alleged in a recent work by the Rev. Mr. Harbaugh of the German Reformed Church, of Lancaster, Pennsylvania. He quotes approvingly a passage in a work, entitled “Physicial Theory of Another Life,” by Taylor, which I subjoin:

671. Taylor suggests—“That within the space occupied by the visible and ponderable universe, and on all sides of us, there is existing and moving another element, fraught with another species of life, corporeal indeed, and various in its orders, but not open to the cognízance of those who are confined to the conditions of animal organization, not to be seen nor heard, nor to be felt by man.” “Our present conjecture,” remarks the author in another place, “reaches to the extent of supposing that within the space encircled by the sidereal revolutions, there exists and moves a second universe, not less real than the one we are at present conversant with: a universe elaborate in structure, and replete with life; life agitated with momentous interests, and perhaps by frivolous interests; a universe conscious perhaps of the material spheres, or unconscious of them, and firmly believing (as we do) itself to be the only reality. Our planets in their sweep do not perforate the structure of this invisible creation; our suns do not scorch its plains: for the two collateral systems are not connected by any active affinities.”

672. This would bring “the things which are not seen,” indeed, near to and around us. To enter the other world would not be so much a removal in space, as just to be made loose from, or to become insensible to, the conditions of this life. Death will be only the destruction or disappearance of human and earthly affinities, and directly we shall be surrounded by affinities adapted to our new state of existence, and shall find for ourselves a congenial home in and around our present habitation.

673. Much is argued in favour of this theory. It is said in no place to interfere with Scripture, but rather to be countenanced by incidental hints and allusions. It is said to be made highly probable by the known truths of physical science. An unseen world, in all respects material, inhabited by corporeal beings, it is said, is possible. There are material elements which are not cognizable to any of our senses except by a round of research and experiment, and then only in their remote effects, as, for instance, electricity. The atmosphere also, and light, are material, and yet so subtle as almost entirely to evade our unassisted observation; and may there not be still others as yet to us unknown? We are related to, and become acquainted with, the external world by the medium of the five senses; but who will say that there are not other senses hidden in possibility in our nature which may by means of other affinities communicate with a world far more refined in its constitution, with which we cannot now come in contact? Science has discovered living animalculæ in the solidest substances; the air we breathe and the water we drink are the homes of myriads of beings, and though unseen by the naked eye, these elements are swarming with miniature life! It seems to be God’s motto, “Multum in parvo”—life in life, world in world, universe in universe! With these known facts in science before us, may we not, it is asked, consider the above theory probable?

674. It is further supposed that this invisible world around us is the after stage of the present life; and as it is a stage of being in all respects superior to this, it may be that its inhabitants have a knowledge of us, though we have not of them, just as we are acquainted with grades of animalcule life beneath us, when it can hardly be supposed that they know any thing of our existence. Hence, too, in some exceptive cases it may be possible for them to break through the veil of separation, and appear in various ways unto men on the platform of human life. Then we are indeed “surrounded by a cloud of witnesses,” who stand around, or bend over us, and look with deep interest upon the struggle of life, and when they see it unequal in the case of the saints, they break through in their ardour, and become ministering spirits to those who are heirs of eternal life.

675. It is also supposed that these beings in the world unseen may have capacities to communicate with the remotest inhabitants of God’s universe. The facilities of communication may be so great in these ethereal climes, that space is annihilated, and the different hosts of intelligences in the wide universe may commune with each other and God as one family in their “Father’s house.”

676. There is a surprising degree of coincidence between the speculations comprised in this quotation, and the accounts which I have received respecting the spirit world from some of those occupying an elevated grade therein. It has been observed above that if the soul be immortal, it cannot be imagined to remain in the grave, since the greater part of the human organization in hot weather escapes through putrefaction, as vapour or gas. Hence the endurance of the soul after death involves spiritual existence. We must, therefore, on dying, take an invisible spiritual form.

677. Believers in revelation stare incredulously when mention is made of a spirit, as if its existence were an impossibility; yet it has been shown, that according to orthodoxy, death extricating the soul from the body, it must forthwith commence its spiritual life. The existence of spirits being thus established, that they should communicate with us would be more probable than that they should not, excepting that it has not been heretofore generally known to take place. But spirits allege that the manifestations which have been taking place for some years have been the result of efforts especially made by a delegation of philanthropic spirits, to break through the partition which has so long prevented the communication to mortals of a correct knowledge of the existence of the human soul after death, and the requisites to the attainment of celestial happiness.

678. The accomplishment of this object is a step in the progressive advancement and the means of improvement possessed by the celestial world, analogous to the invention of printing or of the telegraph in the mundane sphere.

679. The management is intrusted to advanced spirits acquainted with the affairs of both worlds. Agreeably to Scripture, heaven is above, over our heads; to prevent the Tower of Babel from reaching it, a confusion of tongues was ordained. The second commandment speaks of heaven above and earth beneath. Christ “descended into hell,” according to the apostles’ creed; of course, hell is below. “Whosoever calls his brother a fool, is in danger of hell-fire.” That hell and fire should be thus associated is therefore consistent with the observations of geologists, who infer that the interior of the earth consists of ignited matter of which volcanoes are the safety-tubes, however inconsistent with reason to suppose immortal souls to be broiling therein.

680. But enlightened Christians do not, I believe, locate hell within this earth, nor call in fire to aid in their conceptions of it. Evidently, the more rational idea of the future abode of souls is that of its being above every point on the earth’s surface, and equidistant therefrom. This would involve that of a space concentric with the earth, and which falls in with the idea of that comprising the spheres of Spiritualism.

681. If we leave this earth, in order to imagine any location beyond the range of astronomical bodies, it would place the locality at a distance, according to Herschel, requiring nineteen hundred thousand years for souls to travel, moving with the velocity of light, two hundred thousand miles in a second. In one of my lectures, in 1842, I suggested that heaven might be situated at that central space about which all the constellations of the universe have been supposed to revolve.

682. But if we infer a general place of reception for souls, then in that celestial emporium every soul from all the myriads of planets, of all the solar systems in the universe, must congregate. Far more rational does it not seem that our heaven should be associated with our own planet, in the welfare, the past history, and future prospects of which the souls who were born upon it, must take pre-eminent interest?

683. The separation of any heaven into spheres seems inevitable, since the association of spirits according to their virtue and intellectual acquirements and capacity seems indispensable to harmony and happiness. Thus the more virtuous, wise, and cultivated spirits are, the higher their spheres of existence.

684. Let any person contemplate the information respecting the spirit world given in the preceding pages, in the communications from my spirit relations and others, and then say whether, in receiving them as true, any believer in immortality, as vaguely portrayed in the gospel, will not make a beneficial exchange.

685. How can any person become a spiritualist without forthwith finding an irresistible impulse to conduct himself in this world, so as to acquire eminence in the next? For what are we all working? is it not for happiness, “our being’s end and aim,” the difference being only in the mode by which it is sought? By some it is through the good of others as well as of themselves; yet too many seek it without regard to that portion of their fellow-creatures whom they may deem it their interest to oppress, deceive, cheat, or rob.

686. But even these will perceive how much better it will be to pursue the opposite course, since every wrong done by them here, will have to be expiated by a proportionate penance in the spirit world.

687. By every good action resulting from the wish to do as we would be done by, we advance a step higher in that heavenly stairway by which we may ultimately reach the supernal heaven, and become ministering angels of God.

688. But even during our ascending progression, we shall pass through a succession of stages wherein every intellectual, social, and amiable propensity of our nature will be gratified.

689. In justice to myself, and to give more weight to the inferences drawn from my laborious investigations, I will subjoin the correspondence between Mr. Holcomb and myself, which succeeded the receipt of the letter which has been introduced in the commencement of my narrative, (128.) So far as my judgment goes, there never was a letter written of which the facts or inferences are more correct; yet it appears that so late as the 8th of February I was still a doubter. The tenor of the correspondence will show that if I was conquered, I did not yield the ground undisputed, and was vanquished only by facts and reasons which, when understood or admitted, must produce in others the conviction which they created in me. If I was the victim of an intellectual epidemic, my mental constitution did not yield at once to the miasma. It took some three months to include me among its victims.

Philadelphia, January 14, 1854.

690. Dear Sir:—Your letter of the 17th of November met my eye as I was this morning looking over a file of letters. I am led to write, therefore, that in consequence of your suggestion, and those of others, I have been giving my attention to the phenomena to which you alluded. When I come to any conclusion, I will write again.

691. I still concur with Faraday, and have seen nothing to make me believe in the spiritual manifestations. Yet I am not surprised that the latter should be believed in by those who have that belief, as there are phenomena which I cannot explain yet, any more than many which I have seen resulting from jugglery. The converts are, however, such worthy persons, that I cannot bring myself to suspect them of deception. I think you must be mistaken as respects a table moving when left to itself entirely. The circumstances for producing this phenomena have been repeatedly made favourable by the mediums in my presence, but excepting in one instance, when it was within reach of the feet, no motion ensued.

692. It would, indeed, be a glorious mercy if God would give us some evidence, which should settle the religious opinions of mankind.

Robert Hare.

Southwick, Mass., Feb. 3d, 1854.

693. Dear Sir: I wish, however, to say something in regard to the subject-matter of your letter. You say you are not surprised at the belief of many in Spiritualism, as there are phenomena which you cannot explain. You also say that you think I must be mistaken “as respects a table moving when left to itself entirely.” I do not think a table would move if left to itself entirely, since matter cannot put itself into motion. The great question is, What is the power that makes the table move? You think it is muscular, and I am certain that it is something else. When I am looking at the sun in a clear sky, I know that it shines. No argument would have any influence to make me doubt the evidence of my senses. There has, no doubt, been a great deal of jugglery in the world, but shall I doubt the evidence of my senses on that account? How shall we prove any thing in a court of justice, if the evidence of our senses is not to be relied upon? While I am looking at a table, it moves, and I have the same evidence that no body touches it, that I have that it moves. I see the table tilt up, and poise itself on two of its four legs, and then on the other two, and finally it wholly rises from the floor, and seems to float in the air without any visible support whatever; all this time there are no persons within six feet of it. In a letter of N. P. Talmadge, published in the Tribune of May 27th last, he gives an account of his seeing tables move when nothing visible touched them. I mention him, because I suppose his character and standing would be likely to have weight with you. It would, however, be very easy to mention a very great many cases, proved by testimony that would be conclusive in any court of justice. I supposed that it was too late in the day to doubt facts of this character, as they are taking place in numerous places in this country and also in Europe. I suppose this is the reason why Faraday’s explanation has availed so little to check Spiritualism in England or France.

694. I believe Henry Gordon resides now in Philadelphia. I have no doubt you can see such things for yourself in his presence by attending a few times. Our judge of probate, who lives a few miles from me, told me a few days ago that a young lady of his acquaintance put her hands upon a table and it moved. He then took hold of the table to prevent the motion, but he had not strength to do it. The table would slide on the floor, notwithstanding his utmost efforts to prevent it. Now it is perfectly idle to say that the young lady unconsciously exerted such a power. The judge ridicules the idea of its being caused by spirits. He says that it is electricity. You are too well acquainted with the laws of electricity to believe that under such circumstances it can produce any such feats. I know of a case, in Springfield City, in which four respectable merchants, with whom I am acquainted, testify that a large table, with two of them on it, moved around the room. In that instance the medium’s hands were on the table. But who can believe that such a force could be exerted without the movers being conscious of it. There are cases enough of the same description to fill a volume.

695. There is another phase of this matter that is worthy of attention, and that is the intelligence connected with it. You mention cases where the answers were not correct. Thousands of such cases might be furnished. In the presence of some of the mediums, almost all the answers will be false; while in the presence of others, it will be very rare that a wrong answer is given. Some of the answers being wrong does not prove that there is no intelligence connected with it. In the presence of a good medium, a question asked mentally is answered as readily and as correctly as when asked vocally. I do not depend on the testimony of others for this. I have found it to be true in my own experience. In the presence of some mediums, mental questions are not answered. The foregoing are facts that are well settled if evidence can settle any thing. To say that we are dupes and fools, decides nothing. I suppose that I can examine a matter as carefully and intricately as most men, and I know I am not deceived about the facts. But the cause is quite another matter.

696. I suppose you are acquainted with the various and conflicting explanations that have been given. They all appear to my mind perfectly absurd and incredible, and no two of them agree. Rev. Dr. Beecher was appointed by his association to examine and report. He did so, and decides that the communications are from the spirits of the dead, but from the evil or unblest portion of them. If it is from spirits, there is as much evidence that some of them are good, as that others are evil.

697. I must close. I did not expect an answer, but was glad to hear from you, and if you make any important discovery, I should be glad to hear from you again; I am not settled in my mind respecting the cause of these strange phenomena. I agree with you heartily in your last remark in your letter, that “it would indeed be a glorious mercy if God would give us some evidence which should settle the religious opinions of mankind.”

Yours, very respectfully,
Amasa Holcomb.

Philadelphia, February 8, 1854.

698. You believe fully that tables move without contact, because you have seen them move; I am skeptical, because I have never seen them move without human contact, although I have been at several circles.

699. You have been much more lucky than I have been as to the manifestations, whether mechanical or mental.

700. I shall lose no opportunity of making further observations. I have no clue to find Gordon. You ought to give me his address, and communicate all you know respecting him.

Robt. Hare.

Southwick, February 20, 1854.

701. Dear Sir: Your letter of February 8th is before me. You did not say whether you believed in the soul’s immortality or not! This is the most important of all questions to me, and how is it to be settled? If the Bible is not to be depended upon, and we have no communications from the spirit world, what evidence have we of our immortality? I have been greatly afflicted with doubts upon this subject. It has exceeded all other afflictions that I have met with. You will of course see at once how desirous I am that these apparent communications should prove to be in reality from the spirit world, as that would settle the question. I seize upon every thing that seems to have a bearing upon the question of immortality, and I confess that I have strong hopes that Spiritualism, as it is termed, will settle this question. If it be true that there is physical force and intelligence, neither of which proceed from the medium, how is it to be explained? You doubt these two, but I am as well assured of them as I can be of any thing.

702. If spirits communicate, it is certain that some of them deceive. It would appear that there are all sorts of characters, the same as there are in this world. If you should become satisfied of the two facts that I mentioned, I should like to have you and other men of science try your skill at explanation.

703. I will relate what took place at the first sitting that I ever attended. It was in Boston, and I went as a perfect stranger. Before the sitting commenced, and but few had collected, a strolling musician came along and commenced playing at the door, and every tune played at the door was beaten or rapped on the table. The medium was in the room; I saw her walk up to the table and lay her hand on it, and then walk away, but it made no difference with the raps on the table; they continued, without any person near it, as long as the tunes were played at the door. When it came my turn to question, I asked, Are any of my relatives present? Ans. Yes. Will you rap at each letter of your name, if the alphabet is called over. Ans. Yes! The alphabet was called, and there was a rap at A, one at L, one at F, one at R, one at E, and one at D,—Alfred: a son that died at the age of twenty-two years. Among a great many questions, I asked, How many years since you died. Is it twelve? Is it eleven? Is it ten? Is it nine? Is it eight? Is it seven? There was a rap at seven, but I asked, Is it six? and instantly there were rapped........; the seventh was fainter. I said, He probably means that it is six and a piece, when instantly they were repeated ........; the last the faintest. The raps were equidistant, like the ticking of a clock, and about as loud. I supposed at the time that it was less than seven. After the sitting was over, and we were preparing to leave, I said, It is possible that we may have mistaken the time since my son’s death? There was instantly a loud rap on the table. I then asked, Did you mean seven? and there was instantly an affirmative. I inquired for the odd months, and the answer was four. When I got home, I found the true time was seven years, four months, and two days. These last raps were when no person was within six feet of the table. I confess myself unable to explain the foregoing without admitting that it was my son who responded. If you could have such an opportunity, and inquire for some dear friend whom you loved in life, I think you would witness what would interest you.

704. I mention the foregoing as a specimen. I have received a great many communications purporting to be both from my son and a daughter, who died at the age of eighteen, quite as remarkable as the above. Now, admitting the two facts of physical force and intelligence, I don’t know even then that spirits are the agents; but it seems probable, because I doubt whether any other explanation can be given, that will appear at all reasonable. It is very evident that there is an intelligence that governs the world; but if that intelligence has given us no revelation excepting what is in nature, then it appears to me that every thing that can give us any knowledge of what we are to be hereafter, is valuable beyond all price. Uncertainty upon this matter is painful, but then we know so little about the Deity, that I think there is great uncertainty in our views of what he does, either to prevent or bring to pass the good and evil that we see around us. Yours, very respectfully,

Amasa Holcomb.

Philadelphia, February 24, 1854.

705. Dear Sir: There is a great resemblance in your sentiments, as described in your letter of the 20th, (just received,) and those which I entertain, excepting that while I am very desirous—I may say extremely desirous—to learn something which may prove another state of existence, I am not unhappy at my not being able to find out the truth. If I have less hopes, I have also less fears, than those who have heaven and hell both to encounter. I do not envy those who are placed in the situation of depending upon the estimate which may be formed of them hereafter, whether they are to be placed among the “sheep” or “the goats.”

706. It is true that the gospel holds out the idea on one hand that intense belief, called faith, will wash away sin; but on the other, it is said, that “he who knoweth his Master’s will, yet doeth it not,” shall be beaten with many stripes, while he who is ignorant of that will, and doeth it not, shall be beaten with few. Under these circumstances, who can escape flagellation? Who is it that does the will of God, as enumerated by Christ? Who loves his neighbour as himself? Who presents a second cheek on receiving a blow on one? Who gives his coat, when his cloak has been taken? Who returns good for evil? Who acts as if it were as hard for a rich man to go to heaven as for a camel to get through the eye of a needle?

707. Unless our missionaries can make better Christians abroad than they leave at home, it were inhuman to add to the number, who are to be pre-eminently punished for their neglect of their Master’s will, while fully apprized of it. In many cases a pagan will be better off than his nominally Christian instructor, although he should not prove a convert to Christianity.

708. My sentiments are much like those which Socrates expressed. I hope for a future world, and therein to have a happier existence. All those reasons which have been advanced by wise and good men in favour of such futurity, operate upon my mind as upon theirs; but if there be no such a state of future existence, I shall never wake up to feel my disappointment. It will only be a prolongation of a state of oblivion analogous to that which we enter upon transiently, every night.

709. The incentives which have acted upon you, act also upon me, and I have seen some of the manifestations on which you rely; but not so satisfactorily. The answers which I have received have not been worthy of the other world.

710. A message from my own father, amounted to this: “Oh, my son, listen to reason;” and there it ended. Several similar nugatory sentences have been manifested through the alphabet.

711. I have, however, constructed an instrument to put the question of independency of intelligence to the test. It works independently of any control of the medium, as the letters, which must be seen to bring them correctly under the index, are concealed by a screen. (Plate I.)

712. The sentence above quoted was communicated in this way.

713. I am about, by this contrivance, to test the manifestations farther.

Robert Hare.

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714. Among the best precepts afforded by the gospel is that of laying up treasure in heaven, in preference to seeking to become rich in this world. To pursue the last-mentioned course has been alleged to disqualify us more or less for entering heaven. Certainly, however, honest exertion for the acquisition of wealth is the corner-stone of human prosperity, and money seems in most instances necessary to the effectual exercise of that fellow-feeling in the cultivation of which human virtue pre-eminently consists. (See Influence of Mundane wealth on Celestial Happiness.)

715. How can a man display charity, hospitality, or contribute his means and time to objects of philanthropy, unless he beforehand lay up wealth? How could the Samaritan have assisted the traveller who had been maltreated by thieves, had he not taken care to have something beforehand, not only for himself, but for the needy? But still the precept, Lay up treasure for thyself in heaven, is precisely the course which Spiritualism indicates. Precepts may lead, but examples will draw. Those who have gone before us to eternal life, furnish us not only precepts, but examples also. They furnish exemplifications of the consequences of their conduct, if followed. With few exceptions, my intercourse has been with those only, who did lay up treasure in heaven, by doing on earth as they would have others to do unto them. Of the spirits with whom I have communicated, only two alleged or indicated that they were unhappy. Of these, I was informed, one bore an ill character upon earth.

716. Another, after having suggested to his inquiring brother some measures relating to his surviving wife’s temporal concerns, spontaneously added the following words: “I am not hapey.” The inquiry being made for the cause of his misery, the resulting reply was, “I did not do rite when I was in this world.”

717. Another admitted that he was drowned, in consequence of getting dead drunk. On being asked if he were happy, he answered, “Damned happy.” In reply to an inquiry whether he was sorry to have quitted this life, he replied in the affirmative.

718. Having evidently been a seaman, who had sailed under an officer who was present, he had preserved the usual fondness of sailors for tobacco and grog. This propensity he could not avoid displaying, notwithstanding his having passed death’s dread portal, and the obvious inutility of expressing to mortals his craving for those pernicious stimulants.

719. Thus it appears that in the spirit world one means of retribution for the indulgence of bad propensities in this life, is subjugation to their ungratified cravings.

720. Of course, the more of these a spirit carries with him, the greater is his misery; while the more he founds his happiness on the indulgence of good propensities, the greater his power and opportunities of enjoyment.

721. As an illustration of the manner in which happiness may arise from the indulgence of good propensities, one of the enjoyments of a spirit of the fifth sphere is, as I am informed, in looking after children of relatives and friends, who have not as yet followed them to the spirit world.

722. Believing in the existence of a spirit world, where there are thirty-six grades of existence, corresponding to degrees of purity and intellectual acquirement,—purity alone giving exaltation merely, while cultivation of mind secures breadth of consideration,—we have, in the first place, to adhere strictly to truth, honesty, justice, benevolence, and doing as we would be done by, to reach a sphere higher in proportion as we are more successful. Yet, among those on the same plane, superiority in mental attributes gives precedence.

723. Nothing is better known than “while precepts may lead, examples draw,” and that subjection to bad examples, even when checked by good precepts, is generally irresistible by the young. But when there are no precepts to check, but, on the contrary, ill counsel as well as bad example, few human beings, however well constituted organically, could resist the tendency of such educational evil. Let bad hereditary propensities be superadded, and what can ensue but a climax of wickedness? Manifestly, however, all this is independent of any choice on the part of the victim. A high degree of virtue may consistently be inferred to result if all these conditions be inverted, and good precepts, good examples, co-operative in improving a mind of the opposite kind, one which owes to its progenitors goodness of heart and high intellectual capacity.

724. Much stress is laid upon free-will, but is will ever free from the joint control of reason and passion? What is will, if it be not the resultant of the conflict or co-operation of these? It may be a question whether, without passions, a man would act at all; but certainly he would act like an idiot or baby, so far as his will should be entirely independent of his reason.

725. It must be conceded, then, that the prodigious diversity between virtue and vice is the consequence of contingencies, which are no more under the control of the individual affected than the colour of his hair or the number of cubits in his stature.

726. The great features of the spiritual religion are, as I understand them, as follows:—Its foundation is laid in the belief of an all-good Deity, whose power is manifested to us by the immensity, profundity, sublimity, ingenuity, and adaptation of the means to the ends in the creation ascribed to the co-operation, if not origination, of his mind. The Bible of the spiritualist is the book of nature—the only one which by inward and outward evidence can be ascribed to divine authorship.

727. In this book we read, as matters of fact, that there is an infinite series of gradation in the rank of animals, as well as variety in their dispositions and propensities. This may be seen, from the half-animal, half-vegetable known as the polypus, up to man, there being gradations not only of genera, but of species and varieties. Thus amid men there are various races, rising one above the other in development, from the Bushman, Hottentot, or lowest Negro, up to the most highly-developed race of white men. But when we have passed through the gradation of the races, we have to enter upon that of individuals, who in the same race are by diversity of organization or education, or of both, made extremely different as to intellectual, moral, and scientific pre-eminence.

728. It is difficult for human reason to reconcile with impartiality this immense diversity in the lot of the creatures of God; but that such is the law of nature is self-evident: it is an intuitive truth. To reconcile it with the all-goodness of God, we must suppose a limitation of power, and that it has been beyond his power to put created beings more nearly upon a level. But, as Seneca observes, all have received more than they had a claim for. Some may think that the parable of the hiring of labourers for a vineyard, conveys an idea like that of the Roman sage.

729. These considerations being premised, it would seem that punishment in the spirit world is only the carrying out of the same system, excepting that while the deficiencies or vices which have arisen in this world become a punishment in the next, they also operate as the means of improvement, or, to use the language of that world, of “progression.” It may be inferred that as in this world the power of the Deity, although commensurate with the all but infinite universe in which we exist, was so restricted by conditions as to induce that enormous diversity of position in the scale of animation which has been presented to view. Yet in the world to come these defects and vices are liable to be remedied; and, though they react upon their victim, it is with a view to his own ultimate benefit. There is not a malevolent devil to seize the poor miscreant, and, like the savage Indian, torture him with a fiend-like pleasure. He is regarded with compassion, and as soon as contrition is induced, treated with sympathy by the higher spirits, and assisted by counsel and enlightened by instruction. Unable any longer to indulge his bad propensities, the desire of rising to a higher level becomes a passion. Intellectual and social pleasures begin to be enjoyed. So long as he remains under the influence of his mundane appetites, he has to consort with spirits who are similarly actuated; they read each other’s mind, and thus are made acquainted with the deformity of their own. They eventually thus become instrumental in reciprocal correction. So soon as an aspiration for a better state is awakened, they rise to the next plane or circle above that in which they may have been existing; the only difficulty is in taking the first step. Progression grows with its growth, and strengthens with its strength, so that all beings may sooner or later attain to the highest sphere in the spirit world. It should be understood that there is no pardon for existing sin. Pardon can only exist as a consequence of reform, and in proportion thereto. (92.)

730. An assailant of Spiritualism, who not long since lectured at Sansom Street Hall, founded one of his charges on the commiseration felt by good angels for sinners, agreeably to Spiritualism. But from the examination above given respecting the origin of the difference between the virtuous and vicious, does it not appear that the fate of the latter is quite as hard as can be reconciled with justice, even under the more benign institution of Spiritualism? According to this, there exist in the spirit world six spheres, each subdivided into six circles or planes, forming together a succession of grades in which the soul finds its place according to moral and intellectual merit. The first of the spheres is throughout comparatively hideous in its aspect and disgusting in its inhabitants, who are designated by a dark halo in lieu of the effulgence which distinguishes spirits of the rest of the spheres. Moreover, this distinguishing effulgence, as well as the beauty of the spirit world, augments with the grade of the being whom it envelops, thus making a series of ranks in society founded on real nobility of head and heart. When it is considered that this immense diversity ensues mainly from contingency in organization, education, and greater or less exposure to trial, it must be clear that the difference made between the good and the bad by Spiritualism does not fall short of the degree which human reason can reconcile with justice.

731. The assailant of Spiritualism to whom allusion was made, while admitting the truth of the evidence given of communication with spirits, explained it by reference to Satan. It is remarkably inconsistent with this idea that this evidence is of a nature to abrogate the existence, and of course the sovereignty, of that imaginary arch-fiend. Again, it can hardly be conceived that the greater commiseration for sinners should come from a malevolent devil, and the urging for everlasting and cruel torture from a sincere disciple of the benevolent Jesus Christ. But how much, then, must it shock one who embraces these views, that in addition to the misfortune of being badly organized, badly educated, and badly tempted, the being subjected to these disadvantages is to be exposed eternally to misery, typified, if not realized, by broiling on burning brimstone! I am aware that doing away with the more horrible attributes of hell will be alleged to be subversive of one of the restraints upon criminality; but, in the first place, it is evident that a man who is restrained from crime solely by the fear of punishment is only a more prudent villain than one who is not restrained by that selfish apprehension. When a man is deterred from crime only by prudence, hope of reward, or fear of punishment, he ought not to have a higher grade in heaven than the perpetrator of the crime.

732. But, agreeably to experience, of all restraints upon crime, none are more efficacious than the fear of degradation. The lawyer who will do the bidding of a caucus (or of a powerful demagogue in the executive office) in order to get a judicial appointment, when securely seated therein, will not give a charge which will degrade him in the eyes of the legal profession, and consequently in that of society, as well as in his own estimation. The dishonest gambler, who neglects to pay his tradesman’s bill, will not fail to pay his gambling debts. The debtor who will take every advantage in getting a high price for his goods, and who will put off any other payment as long as possible, fails not to pay his note at a bank. Sovereign states, who pay no other claims, take every means to meet the interest on their funded obligations. “Failure” in the one case, in the mercantile adaptation, involves the loss of reputation for good financial faith, abroad as well as at home; but the just complaints of domestic claimants, not heard upon the exchange, are unheeded. The great object, in many cases, is not to leave the crime “undone, but to keep it unknown.” The corrupt, selfish politician, who would promote war in order to give himself an opportunity of emolument or official pre-eminence, when facing the enemy in the field of battle will nominally die for that country whose interests he has sacrificed. But not from the alleged motive will he die, but either to avoid being degraded as a coward, or for the hope of popularity which may help him to office.

733. In the spirit world, all are seen through and justly estimated, so that degradation and vice, or elevation and virtue, are inevitably associated by spiritual intuition. Yet there is, in my opinion, far more satisfactory proof of the truth of Spiritualism than of any other creed involving immortality; while, so far as adopted, it must tend to do away with priestcraft, sectarian malevolence, and religious intolerance. Man will go to the spirits of his ancestors for his religion, not to a fanatical, bigoted, or interested priest. Should spirits actually exist, as supposed, and convey the same religious knowledge all over the world, all men will agree that virtue is to be the means of salvation, not bigotry, under the name of faith.

734. It is conceived that Spiritualism has all the desirable attributes of religion, as stated in the second page of the introduction of this work. It sanctions the idea of the existence of one Supreme Being, who is represented as all love to his creatures; while his powers are made known to us by the sublimity, profundity, magnificence, and inconceivable extent of the creation which he rules. It does not represent him as selfishly creating us for the purpose of worshipping him, as capable of jealousy or implacable wrath for the result of errors which his alleged omnipotence could by a fiat correct. On the contrary, we have been created to be happy sooner or later; evil existing not through design, but in consequence of conditions which he cannot control or cure unless through the operation of general principles.

735. With a view to mutual happiness, reciprocal beneficence is enjoined. We are required to obey the precepts of acting toward others as we would have them act toward us.

736. This innate law is appealed to instinctively by any child who is oppressed by another larger than itself, and was consecrated by Confucius six hundred years before its judicious sanction by Christ.

737. Spiritualism has the merit pre-eminently not only of furnishing a knowledge of immortality beyond the grave, but a precise knowledge of the spirit world in lieu of the silence of the Pentateuch and the vagueness and inconsistency of the gospel. An effort to establish the truth of these allegations will be made under the next head.

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738. On the first spiritual manifestations occurring, the great object of the mass of observers was to see the physical effects. In the next place, intellectual communications were sought, but these being obtained by a tedious process, it was deemed sufficiently interesting if a few sentences could be made out, or even one. It was, moreover, a great object with inquirers to ascertain by the interchange of language, whether the spirit of a relation or friend were really present, as alleged by the supposed spirit. Hence, the communications were very deficient as respects any information of the spirit world. It is not surprising, therefore, that prejudicial unbelievers should have taken up the idea that there is nothing inviting in the heaven of Spiritualism. I hope that, agreeably to the communications from the spirit world recorded in the preceding pages, there is enough to create an ardent desire to become a dweller therein.

739. But is it not unreasonable for a person to disdain a state of existence which is by the spirits themselves described as “ineffably” happy? Alluding to the progression, which is to carry spirits eventually among the ministering angels of God, I observed to my spirit friend, Dr. W. E. Channing, that I did not consider him in heaven yet. “Were you situated as I am,” said he, “you would not say that!” But let us see how far the ideas of heaven, as warranted in Scripture, are comparable with those which have been communicated by spirits.

740. In a work by the Rev. Mr. Harbaugh, of the German Reformed Church of Lancaster, Pa., a great effort is made to collect all the hints respecting heaven which have been given in the Old and New Testaments. This learned divine quotes the following paragraph from Dr. Chalmers: “The common imagination,” says Dr. Chalmers, “that we have a paradise on the other side of death, is that of a lofty aerial region, where the inmates float in ether, or are mysteriously suspended upon nothing—where all the warm and sensible accompaniments which give such an expression of strength, and life, and colouring to our present habitation, are attenuated into a sort of spiritual element; that is, meagre and imperceptible, and utterly uninviting to the eye of mortals here below; where every vestige of materialism is done away, and nothing left but unearthly scenes, that have no power of allurement, and certain unearthly ecstasies, with which it is felt impossible to sympathize.”

741. After reading and believing the representations of heaven given by the immortal inhabitants of the spirit world, who can avoid turning in disgust from the portrait thus cited by Dr. Chalmers?

742. The most favourable idea of heaven given in Scripture seems to be that which identifies it with Paradise; in other words, a most beautiful garden. But who would conceive an eternal residence in one garden, however superlative its attractions, as desirable? The idea of the spheres assumes a succession of gardens, with every pleasure, every joy of which the human heart and intellect are capable; and beyond those gardens the whole universe is open to us, and an ultimate ministration as angels under our Heavenly Father.

743. The portraiture cited by Chalmers is not approved of by the Rev. Mr. Harbaugh, but in order to confute it he does not resort to any better picture given in the Bible, but to reasoning. This shows that, learned as he is, and idolatrous as he appears in worshipping the Bible as an adequate fountain of light, he cannot get from the object of this idolatry any passage tending to prove the inconsistency of the idea quoted from Chalmers with Scripture. Were there not the greatest poverty of instruction on this all-important subject, the ideas alleged to exist as above mentioned, upon the high authority of Dr. Chalmers, could never have had sufficient currency to merit notice. It may be assumed that no Christians can conceive themselves to be better entitled to the joys of heaven than the twelve apostles of Christ. In order to show how far any expectations of a bliss higher than that afforded by Spiritualism could have been entertained by those disciples consistently with Scripture, I deem it in point to refer the language held to them by their Divine Master. I subjoin a few lines from Dr. Harbaugh, wherein he quotes the query put to that Master, by the twelve, and the consequent reply. Nothing can be farther from my idea of a happy state than the benefaction promised to them. The query and reply are subjoined, in order to enable the reader to judge of both:—Behold, we have left all and followed thee: what shall we have therefor? The Saviour answered the above query when made by Peter, as follows:—When the Son of Man shall sit upon the throne of his glory, ye shall also sit upon twelve thrones, judging the twelve tribes of Israel. Here is a direct answer by Christ to an inquiry respecting the nature of the reward which his disciples were to have for their merits as his faithful devotees. They are to be made severally worldly dignitaries; each is to sit on a throne, judging a tribe of Israel. That is, they are to have worldly pre-eminence, accompanied, of course, by all the vexations attendant on such stations, as well as the uncertainty and limitation arising from liability to death and disease. How weak and worldly-minded must his disciples have been, could such a prospect be alluring to them! I ask for any sectarian to say in candour, whether a governorship over one of the wealthiest States, the presidency, or any sovereignty in Christendom, would be deemed a heaven in comparison with that eternity of ineffable happiness enjoyed by the immortal spirits of the higher spheres? Yet Mr. Harbaugh, with the simplicity of blind faith, quotes this without perceiving how meagre is the gospel evidence thus afforded of the joys awaiting the faithful as a reward for their good conduct in this life.

744. The following remarks, made by Mr. Harbaugh, demonstrate how partial sectarians are in reading Scripture: “What shall we have therefor? This is a question that frequently arises in the Christian’s mind, as he endeavours to cheer his ofttimes drooping spirits with a look toward the recompense of reward. What shall we have? We have left all for thee, and by following thee we have confessed that we are pilgrims and strangers upon earth. In this world we shall have tribulation; but thou didst overcome the world; what shall those have who overcame with thee?” Harbaugh remarks: “Here then is curiosity which the Saviour himself approves, because he satisfies it. The same pious curiosity still manifests itself in the minds of God’s people in their holiest hours, and shall there be nothing revealed to satisfy them? Yes, God will approve of such inquiries, and will grant the influence of that Spirit, who leads unto all truth to all those who search the Scripture for an answer.” Drawing an eloquent picture of the aspirations of the soul for some realization of the vague ideas of the rewards of the faithful in a future state of existence, he exults that this curiosity, as he calls it, should be sanctioned by Christ, “who approves this curiosity because he satisfies it.” How does he satisfy it? Is it by holding up the hope of a judgeship for each? It seems it was not then foreseen that instead of performing the part of the Jewish Messiah, with which he thus identified himself, that of gathering together the chosen people of God, he was to put forth opinions which were to scatter them through the world. “Wo unto you, Chorazin,” &c., for the heinous offence of not admitting him to be both the Messiah and the Son of God. The promise of the judgeships was quite consistent with the former character, and strengthens the idea that he never pretended to any higher mission. With this the promise in question is consistent, but is wholly irreconcilable with his divinity, which would make these judgeships worse than giving a stone for bread or a serpent for a fish. In order to have bestowed these judgeships, the Roman empire must have been subverted. It seems that if (as stated by the worthy Mr. Harbaugh) the curiosity of the disciples was truly and correctly satisfied, that this satisfaction was the sum total of the heaven with which they were remunerated; since not the slightest hint is given that they were, like the penitent thief, to be with their object of devotion in paradise. It would seem, on the whole, that the rewards of the thief and the beggar Lazarus were of a more heavenly nature than those promised to the apostles, even had the latter been susceptible of realization, instead of being irreconcilable with the doom which awaited the Hebrews, and consequently a mere vox et præterea nihil. But while, in lieu of an eternal progressive happiness, Christ holds up the transient, precarious, and limited supremacy from which a truly pious and wise man would turn in disgust, when hell is to be represented, we have eternal torments typified by fire, and weeping and gnashing of teeth in utter darkness, in despite of this fire. The situation which Christ, the Son of God, was to have, was to bear manifestly a relation to that of his disciples. His situation would be somewhat analogous to that of Washington, when he was in the presidential chair, and the thirteen States were governed by as many of his faithful followers in the Revolutionary War. Yet Washington did not find his chair worth retaining longer than the good of the country made it important to remain. I am confident that neither would that great man leave his position in the seventh sphere for the presidency, nor any spirit among those who held the gubernatorial dignity, as suggested, find a governorship now a motive for leaving their bright abodes in the celestial world.

745. Dr. Harbaugh sanctions the idea that the revolutions of all the constellations with which telescopic examination has made us acquainted, may take place about a central sun, bearing the relation to other suns analogous to that which God has been represented to have to the other potentates; whence the title of “King of kings.” The existence, then, of a sun of suns is suggested, about which the constellations formed by inferior bodies of the same kind revolve. It would seem, then, that a more fitted allotment had been made if, enthroned by his Father’s side on that sun of suns, he had allotted to each of his disciples a constellation, than have assigned to them miserable transitory judgeships in Judea: a speck of territory, in this speck of a globe, which in a field of vision embracing the universe, would be imperceptible.

746. There being in Scripture so much more stress laid upon the torments of hell than the joys of heaven, is probably the reason why the horror of death is so great among Christians in general. Their practice in this respect is to speak of death as a great calamity. Here and there may be found a believer who is thoroughly convinced that the efficacy of his peculiar tenets, combined with the absence of criminality, and the redeeming influence of repentance, will insure him a passage to heaven; but the predominant language is to represent the death of any large number of human beings as a great calamity. Those who are exposed to danger pray most earnestly to be saved, and their death is always treated as a cause for deep regret by surviving friends. Hence the weeping, the grief, and the mourning called for by custom,—the relations and connections wearing black for months. Hence the dark hearse, the black pall, and bitter lamentation over the grave; which shows that it is not realized that death is only a glorious spiritual birth! I am confident that spiritualists will soon abandon a custom which must on their part be inconsistent; since they must look on death as no more a bereavement, than a residence in a foreign country, the means of communication being within reach, and a happy reunion foreseen.

747. When on board of a steamer under way at night, the possibility of her going down occurring to my mind, I felt cheered by the idea that I should not go down with her, but soar to the spirit world with my immortal friends, who would flock to meet my apotheosis. (Page 101.)

748. It has been urged that a most substantial idea of heaven, given in the old Bible, is that of a restoration to Paradise, of which the description gives the idea of an exquisite, beautiful garden; but Spiritualism gives the idea of garden above garden, improving in beauty with their elevation. Then there are thirty-six gradations in all, and in the five happy spheres thirty; so that there is excitement arising from well-rewarded emulation as a source of interest. Into the idea of heaven, as suggested in Scripture, intellectual ability and improvement form no part and give no superiority; whence the tendency of the more strict constructionists to turn a cold shoulder to every acquirement which is not coupled with scriptural knowledge. Neither the Athenæum, nor any library, is to be accessible on Sunday. If the time devoted at meetings and at church were given to the study of the real book of God, how much more learned would be those who thus employ their Sundays! It is held that the lowest and most ignorant person who is educated to believe implicitly the tenets of a sect, when he would by the same process as easily be made to believe any other tenets, is in heaven to be as high as the most enlightened as well as virtuous man, who has the only merit which can be attached to belief in a high degree—that of ardent desire for truth, and taking the pains to form an opinion for himself. Nay, the ignorant bigot is to be higher in heaven, if the free-thinker alluded to, should not agree with the ghostly adviser, of the devoted sectarian with whom he is compared.

749. The idea of living in the finest garden which imagination can conceive, without the enjoyments and progression which my father’s communication attributes to the spheres, would beget tedium rather than the ineffable happiness which my spirit friends profess to enjoy. But while one of the Jewish ideas of heaven in its best form, is thus deficient, the description given by the learned Josephus of hell is horrible in the extreme, that of heaven being disgusting. I give it as I find it quoted by the Rev. Mr. Harbaugh:

750. “Now as to Hades, wherein the souls of the righteous and unrighteous are detained, it is necessary to speak of it. Hades is a place in the world not regularly finished, a subterraneous region, wherein the light of this world does not shine; from which circumstance in this region there must be perpetual darkness. This region is allotted as a place of custody for souls, in which angels are appointed as guardians to them, who distribute to them temporary punishment, agreeably to every one’s behaviour and manners.

751. “In this region there is a certain place set apart as a lake of unquenchable fire, whereinto, we suppose, no one hath hitherto been cast, but it is prepared for a day aforedetermined by God, in which one righteous sentence shall deservedly be passed upon all men; when the unjust, and those that have been disobedient to God, and have given honour to such idols as have been the vain operations of the hands of men as to God himself, shall be adjudged to this everlasting punishment, as having been the causes of defilement; while the just shall obtain an incorruptible and never-fading kingdom. These are now indeed confined in Hades, but not in the same place wherein the just are confined. For there is one descent in this region, at whose gate, we believe, there stands an archangel, with a host; which gate, when those pass through that are conducted down by the angels appointed over souls, they do not go the same way, but the just are guided to the right hand, and are led with hymns, sung by the angels appointed over that place, unto a region of light, in which the just have dwelt from the beginning of the world, not constrained by necessity, but ever enjoying the prospect of the good things they see, and rejoicing in the expectation of those new enjoyments which will be peculiar to every one of them, and esteeming those things beyond what we have here; with whom there is no place of toil, no burning heat, no piercing cold, nor any briers there; but the countenances of the fathers and the just, which they see always, smile upon them while they wait for the rest, and eternal new life in heaven, which is to succeed this region. This place we call the bosom of Abraham. But as to the unjust, they are dragged by force to the left hand, by the angels allotted for punishment, no longer going with a good will, but as prisoners driven by violence; to whom are sent the angels appointed over them to reproach them, and threaten them with their terrible looks, and to thrust them still downward. Now these angels that are set over these souls drag them into the neighbourhood of hell itself; who, when they are hard by it, continually hear the noise of it, and do not stand clear of the hot vapour itself; but when they have a near view of this spectacle, as of a terrible and exceeding great prospect of fire, they are struck with a fearful expectation of a future judgment, and in effect punished thereby; not only so, but when they see the place (or choir) of the fathers and of the just, even thereby are they punished, for a chaos deep and large is fixed between them, insomuch that a just man that hath compassion upon them cannot be admitted, nor can any one that is unjust, if he were bold enough to attempt it, pass over it.”

752. So much for Josephus. Mr. Harbaugh subjoins as follows: “This extract is exceedingly interesting. It shows to what extent of distinctness the Jewish ideas of the future state had attained. The dreamlike underworld is here considerably illuminated. The righteous and the wicked are separated, and already share the first fruits of their eternal reward. The righteous are surrounded with intimations and shadowy promises of better things to come, in the expectation of which they are already happy; the wicked are surrounded with tokens and forebodings of more fearful ill, much of which they already suffer in awful expectation.

753. “Through this picture,” says our good parson, “we see in faint but terrible glimmerings, in the distance, the region of eternal fire, which awaits the wicked when the judgment-day shall remove them from Hades; on the other hand, we see also the dawning of an eternal day for the just, the rest and eternal new life which is to succeed this region. This kingdom of the dead, beyond which the thoughts of men in the early ages did not wander, is considered only as a place of detention for judgment, while the idea of a final state, both for the righteous and the wicked, is believed to exist beyond it.”

754. How can any person sincerely pretend that those who rely on a happy idea of our immortal life are indebted for it to the source from which this Hebrew Pharisee derived the impressions given in the preceding quotation? Yet the Pharisees were the only conspicuous Hebrew sect who believed in heaven. The Sadducees did not believe in immortality.

755. The history of Lazarus and the rich man, (says Harbaugh, page 168,) “plainly teaches that both the righteous and the wicked on death pass into a fixed and eternal abode, where no change is possible;” and he further states (pp. 169-70) that “the misery of the wicked commences immediately after death, and before the resurrection, and their condition is unchangeably fixed.” According to St. Luke, (chapter xvi.) in the page alluded to above by Harbaugh, we are informed that the wicked, while in the torture of hell-fire, are within the view of the righteous, (verse 23.) The righteous are near enough to converse with those in torment, and yet there is an impassable barrier between them. The rich man is not tortured for his sins, but simply because he had “enjoyed good things.” Yet Abraham, who turned his son and son’s mother out in the wilderness to starve, and twice exposed his wife to prostitution, is represented as enjoying the reward due to the righteous.

756. How little sincere, heartfelt belief there can be in the words of Christ, may be estimated from the fact that scarcely any Christian but seeks for the good things of this life, instead of qualifying themselves for heaven by undergoing the rewarded privations of a Lazarus.

757. It is utterly unintelligible to my mind why repentance and reformation should not avail after, as well as before death, as it is represented to be in the spirit world.

758. There is a coincidence between these representations of Josephus and those of the gospel, so far as that both represent the righteous as witnessing the torments of the wicked. Would not such a situation make heaven a hell to good-hearted angels?

759. According to Matthew, (chapter xxv. 24,) the blessed, after the day of judgment, are to inherit the kingdom prepared from the foundation of the world. Of the joys that kingdom would afford there is no description. But, as usual, hell is made sufficiently horrible, (chapter xxv. 41,)—“Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels.”

760. In this respect, if in no other, there is an immense superiority in the conceptions of futurity given by my immortal advisers, in comparison with those attributed as above to Christ.

761. It has been urged that human conduct is so much dependent on organization, education, temptation, and example, neither of which are within the option of any soul, that the orthodox doctrine respecting sin is manifestly wrong. But admitting the culpability which that doctrine imputes, it has been shown that the gradations of sinfulness between the extremes of vice and virtue are innumerable. Suppose for each gradation a strand in a ladder, like that of which Jacob dreamed, and human souls supported severally at elevations commensurate with their respective pretensions. This adjustment being made, suppose a plane at any level to divide the vertical row into two portions, all below the plane being considered as goats, all above the plane as sheep. Evidently, between the soul just above, and that just below the plane, there would be only a shade of difference; yet the one would have to go to hell, the other to heaven, eternally.

762. According to Spiritualism, on entering the spirit world each soul finds its just level by a sort of moral specific gravity, in which merit is inversely as weight. Every soul, moreover, has the privilege of reforming, and rising proportionally to the improvement thus obtained.

763. One of the most agreeable conceptions attending our future existence in the spheres, is that of being restored to the appearance of youth; the decrepitude and wrinkles of age, of disease, mutilation, deformity, ugliness, are all avoided in the spiritual body. The insane are restored to reason, the idiot gradually improved in mind.

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764. There is no small degree of contradiction in Scripture respecting the locality of heaven. In addressing the thief, paradise is identified with heaven by Christ. “St. Paul is alleged to have been taken up into paradise,” says Harbaugh; yet, according to the map accompanying the work of Josephus, Paradise is represented as being upon the river Tigris, near the Persian Gulf. The idea given of the abode of Adam and Eve, in Genesis, conveys the impression that it was a terrestrial locality.

765. In the Decalogue the abbreviation of life is threatened as the punishment for not honouring parents, and God is alleged to have held out the promised land to Moses, instead of comforting him by a clairvoyant view of a place of blissful enjoyment in some celestial region.

766. Elijah was carried up to heaven in the sight of Elisha. The commandment makes heaven above, the earth beneath. Christ was seen ascending by his disciples, and according to the apostles’ creed, after descending into hell, he arose on the third day and ascended into heaven. Yet Josephus consigns both heaven and hell to a subterranean region, like the Elysian Fields and Erebus of the heathen, but places them on each side of a lake of everlasting fire. This representation is sanctioned in the allusion by Christ to Dives, Lazarus, and Abraham; the former, broiling to eternity, requests that Lazarus should get a little water to cool the tip of his tongue. This Abraham declares to be impossible. Hence it appears the parties were so near as to converse with each other, and for those who were blest to witness the sufferings of the damned. Thus, according to Christ as well as Josephus, heaven and hell are in immediate proximity, and both must be in the infernal regions.

767. The actual effects of the old Bible were to produce either unbelievers in immortality, like the Sadducees, or immoral believers, like the Pharisees, whom Christ especially denounces as vipers, and internally corrupt, like whited sepulchres holding dead men’s bones.

768. Christ never singles out the Sadducees for denunciation, but speaks of the Pharisees particularly as hypocritical and corrupt. But in what did their hypocrisy consist, if it was not in that insincerity of their professions as respects belief in futurity which was shown by their worldliness.

769. Thus the evidence of the existence of a future state was such as to produce avowed unbelievers, or professed believers whose morality was so deficient as to create an expression that they were corrupt hypocrites, as odious as vipers.

770. It is not the feebleness of the impressions respecting the existence of another world, where happiness is proportional to good conduct, that renders the existing system so inoperative in preventing those vices which it especially interdicts; as, for instance, combativeness, cupidity, and revengefulness; so that the course usually pursued by professed Christians, does not merely amount to a neglect of Christ’s precepts, but renders an adherence to them disreputable? Nothing is more degrading throughout Christendom than poverty or tame submission to blows. The last excuse Christians in general will make for any omission or deficiency is their poverty.

771. If they really believed that they would broil to eternity, like the rich man, merely for seeking the good things of this life, would the attainment of those good things be made the great object of their existence?

772. Notwithstanding the representations of Josephus, sanctioned, as above shown, by Christ, of the subterranean localization of Elysium, there seems, nevertheless, an instinctive propensity to assume that heaven is overhead. Clergymen all look upward when they address God, and the Thespian artists universally follow their example. Whenever heaven is referred to, it is customary, I believe, for all devout persons to turn their eyes in the same direction.

773. But if heaven be above, what does this term above mean? It practically designates a vertical direction relatively to this globe at any point over which a speaker who uses the word may stand. Consequently, it indicates a space overhead, having everywhere the same relative position to the terrestrial surface; in other words, a region concentric with that surface, like that within which the clouds float. This floating takes place rarely at a less distance than two, or more than six, miles.

774. The spiritual spheres are estimated, as already mentioned, as being between sixty and one hundred and twenty miles from the earth’s surface. They are, therefore, analogous in position to the region of the clouds, though at a much greater distance and vastly more capacious.

775. According to Christianity, there is no immortality for animals below the grade of humanity; but according to Spiritualism, animals that are favourites of man in this world are his companions in the next. Much stress is laid on the singing of birds in the account given of the spheres. There is a line of demarcation below which the privilege of an existence after death is not enjoyed. Respecting that boundary my information is at present incomplete.

776. In order to do justice to the excellent and learned clergyman to whom I have so often referred, I will annex the whole of those pages in which he conceives himself to give the “true doctrine” respecting heaven. However unsatisfactory it may be to me, I hope it will be found interesting to those who, like the author, look only to the Bible for information respecting their existence beyond the grave.

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777. “The different theories by which the souls of saints are supposed to be detained from entering heaven immediately at death, have now been exhibited. They have led us a long and dreary chase. The groundlessness of these theories has been, in part, shown in connection with a statement of them. They will, however, be more completely overthrown by a statement of the true doctrine, and by the arguments that may be adduced in its support. Various arguments that, in passing along, were offered against these false views, will also substantiate the true doctrine; thus the same implements that have been used to tear down the old building may be employed to erect the new. If, therefore, any thing should be presented in this section, among other things, which may seem to have been presented before, it must be remembered that though they are the same tools, they are now used to do a different kind of execution.

778. “We consider the true doctrine of God’s word on this subject to be this: The saints do immediately, at death, enter that place which is called heaven, where the body of the Saviour now is, where the divine manifestations are most clearly and gloriously made, where angels have their proper home, and where all the heirs of Christ shall finally and forevermore be assembled.

779. “That the saints pass immediately at death into heaven, is taught in the symbols in some of the most pious and learned denominations in the church. We grant that this does not prove it absolutely true; but it has much weight, as showing how the Scripture on this subject was understood by many pious and learned men who had the same interest in and motives for the truth as we have, and were, we may therefore suppose, just as sincerely anxious to be led into the truth as we can possibly be. The conclusions, therefore, to which they have come, and which have been adopted by their numerous successors for centuries, are valuable. Beside furnishing us with the testimony of so much learning and piety, it serves to show that this is no new idea, and that it is not the faith of a few, but is the testimony of the church.

780. “The first symbolical testimony we produce is the Heidelberg Catechism, published first in 1563. This symbol has been the embodiment of the reformed faith for more than three centuries. Its influence has been very extensively respected and felt. It has, since its publication, been translated and read in at least fourteen different languages; and it is said that half a million editions of it have been published in Germany alone. In this country it is received as a symbolic book, both in the Dutch Reformed and in the German Reformed churches. In the fifty-seventh question it is asked, What comfort is afforded to us by the doctrine of the resurrection of the body; and the answer is: ‘That not only my soul after this life shall be immediately taken up to Christ its head; but also, that my body, being raised by the power of Christ, shall be reunited with my soul, and be made like unto the glorious body of Christ.’ Here the doctrine is plainly taught, and has been responded to with a joyful amen by millions during three hundred years.

781. “The next is from the Shorter Catechism, received as a symbolic book in the different branches of the Presbyterian communion. It is in answer to the thirty-seventh question: ‘What benefits do believers receive from Christ at death? The souls of believers are at their death made perfect in holiness, and do immediately pass into glory; and their bodies, being still united to Christ, do rest in their graves till the resurrection.’ In the eighty-sixth question of the Larger Catechism this same doctrine is taught in more words. The following quotation is from the Westminster Confession of Faith: ‘The bodies of men, after death, return to dust and see corruption; but their souls, (which neither die nor sleep,) having an immortal substance, immediately return to God who gave them. The souls of the righteous, being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies.’ The declaration that they are ‘then made perfect in holiness,’ is no doubt directly aimed against the idea of a process of purgatorial or medicinal preparation, mentioned in a previous section. The declaration that they are then ‘received into the highest heavens,’ is intended to stand in opposition to the idea of a middle abode in all its forms.

782. “The book of ‘Doctrines and Discipline of the Methodist Episcopal Church’ is silent on this subject; but, so far as I have been able to learn, the proper Protestant doctrine on this subject is held in that large communion. Their views of the nature of justification and sanctification would admit of no other to be consistently believed among them. It is believed that this is also the prevailing sentiment among Baptists, and other Congregationalists.

783. “What is here presented from symbols as the united faith of so many learned and pious men living in different ages, and in different parts of the world, is also founded on holy Scripture. By no wresting and violence has the church, in the general stream of its theological views, been turned aside from this faith. It is vain that men hope to annul, by means of violent and unnatural interpretations, the plain declarations of Scripture, to serve a theory.

784. “The Saviour said to the penitent thief on the cross—‘To-day shalt thou be with me in paradise.’ Now the question arises, Where and what is that paradise in which the Saviour promised the dying penitent that he should be with him that day? This can be seen by referring to other passages in the Scriptures where the word paradise is used, and where its sense cannot be mistaken. This can be seen by reference to 2 Cor. xii. There it is said that Paul was caught up into paradise; and in the same passage the place into which he was taken is called the third heaven—the highest and holiest place in the universe. In Rev. ii. 7 we are told that the tree of life stands in the midst of the paradise of God; and in Rev. xxii. 2, we are told that that same tree of life stands by the side of the river which flows from the throne of God and the Lamb. From this it is evident that paradise is the heaven where God dwells and the Lamb. Is then the middle abode, Hades, the kingdom of shades, the peculiar abode of God and the Lamb?

785. “The objection that the Saviour himself did not go to heaven that day, but was for forty days afterward on the earth, and that therefore he could not be with the penitent thief in paradise, has no force. During the three days that intervened between his death and resurrection, he could as well be in heaven as in Hades. Indeed, it is evident that he was in heaven during those three days, from what he says to his disciples shortly before his death: ‘A little while, and ye shall not see me; and again, a little while, and ye shall see me, because I go to the Father.’ Moreover, his tarrying on the earth and appearing among his disciples does not conflict with the idea that he was also in paradise. When he was yet in the flesh on earth, he could say: ‘And no man hath ascended up to heaven, but that he came down from heaven, even the Son of man which is in heaven.’ In the same way that he was in heaven at that time, he may have been in heaven with the penitent thief during the forty days between his death and ascension.

786. “The history of the rich man and Lazarus (Luke xvi.) plainly teaches that both the righteous and the wicked, at death, pass into a fixed and eternal abode, where no change is possible. No comment on the passage is necessary. This portion of Scripture has a thousand times been tortured out of its meaning by errorists of various kinds, and as often has its testimony fallen back into the church’s healthful stream of sound views. As a sheep, carried away from the fold, returns when set free, so this passage always comes back again; for the voice of a stranger it heareth not, nor followeth!

787. “In the Revelation, John, in his vision, saw the souls of departed martyrs and saints ‘in heaven,’ ‘under the altar,’ ‘before the throne of God,’ &c., and in the company of each other, of God, of Christ, and of angels, in the central and highest heavens, and in that place where the saints go no more out forever. Let it be remembered, also, that all this is before the resurrection; and if the following passages are carefully considered, they will leave no doubt on any candid mind that the saints are, immediately after death, admitted into heaven. To quote them all would be too tedious; a reference to them is sufficient: Rev. v. 6-14; vi. 9-12; vii. 9-17; xiv. 1-6; xiv. 12, 13.

788. “For further proof still the reader is referred to Acts vii. 59; 2 Cor. v. 1-9; Phil. i. 21-24; 2 Tim. iv. 6-9; Eph. iii. 15. In this last passage, the whole family of Christ is represented to be at two places, in heaven and on earth; but according to the other theory, there ought also to be some in Hades, or the third place.

789. “It may also be remarked that the misery of the wicked commences, according to the Scripture, immediately after death, and before the resurrection, and that their condition is unchangeably fixed. This is evident from Luke xvi.; and also from that passage in Jude where he says that those who had died impenitent in the destruction of Sodom and Gomorrah were, at the time he wrote, ‘suffering the vengeance of eternal fire.’ In like manner it is said of the righteous at death, that they are blessed ‘from henceforth;’ and of those who were clothed in white robes, having come up through great tribulation, it is said, ‘therefore are they before the throne of God.’

790. “These passages are plain, and it would, in all probability, never have been attempted to make them mean any thing different from their plain sense, were it not for some difficulties, which, it is thought, stood in the way of the doctrine that the souls of the saints pass immediately at death into heaven. Let us look at these, and see whether they are not fancied difficulties, which one glance at the truth ought to remove:

791. (1.) “It is said that the soul, in a state of separation from the body, cannot be in the same state, nor properly in the same place, as it will be after the resurrection; and as heaven is to be the eternal abode of the saints after the resurrection, it cannot be a proper abode for them before. This objection has, however, no force. There is, for instance, in this world, a great difference between a person in childhood and old age, yea, before he is born and after, or between his sleeping and waking state; and yet he is in all these in the same world, in the same place, and is the same person. The state and condition of the Saviour differs widely from that of any saint or angel, and yet both are in heaven. So angels and human spirits differ, and yet both are in one company and in one place. So in heaven the condition of the saints before and after the resurrection may differ much, and yet they may be, in both cases, in the same place.

792. “(2.) The saints cannot enter heaven, it is said, before they are judged; and as the day of judgment is represented to be after the resurrection, the saints cannot enter heaven until after that, and consequently not immediately at death. We may, however, consider, as is generally done, that the day of judgment is only a public and final consummation of the decision of man’s destiny. Although God can, and no doubt, does, for himself, judge and decide for each one when he dies, yet it seems necessary for the glorious praise of his justice and righteousness that all other intelligences should see the propriety of his decision. This is necessary, that every mouth may be stopped; and in order to do this he has appointed a day in the which he will judge the world in righteousness by that man whom he has ordained.

793. “(3.) It is also said that the condition of many is represented in that day to be undecided. Thus many are said to be disappointed; coming to be judged, they find that their expectations of heaven are vain, and they say, ‘Have we not prophesied, cast out devils, and done many wonderful works in Thy name?’ Now it is said that if these persons had been in a fixed state before, they could not have been in doubt on this matter. The force of this objection is only apparent. The representations of the judgment are after the manner of men, and consequently our conceptions of it must be more or less according to what we are accustomed to see on earth. The Saviour is warning his hearers not to delay preparation for death; and, in order to impress his solemn exhortation, tells them that many will find themselves disappointed in their expectations in reference to the final decision of their judge, and that their hopes of heaven, being built on the sand, will fail at last. It does no more exclusively refer to that day than the many warnings to prepare to meet the Son of Man refer to the time of his second coming. He is always coming, and to prepare for death is to prepare to meet him. So to find ourselves deceived at the day of death is the same as to find ourselves deceived at the day of judgment.

794. “(4.) Again, it is said that in some cases the full effects and consequences of persons’ actions are not fully worked out when persons die. Thus, for instance, it is known that the labours and writings of many infidels, who are long since dead, are still working for evil; and on the other hand, the labours and writings of many good men are still working out good. These consequences must, in a certain sense, come into the consideration of their punishment or reward. Hence it is thought their destiny cannot immediately be decided. But to this it may be replied that God, who judges, knows how these consequences will work themselves out, and is able, therefore, to give a just judgment as well at the day of death as at the end of the world. At the last day, when all consequences have run out their history, it will be proper that they should be exhibited in a solemn public judgment, that all may see for themselves that all his ways are just and right. Besides, there is nothing unreasonable or unscriptural in the belief that the happiness of the righteous in heaven, and the misery of the lost in hell, will increase in exact proportion as the consequences of their actions on the earth are developing themselves, until the day of judgment, when the cup will be full, and then the full draught of happiness or misery will be taken finally and forever! Oh, what a moment will that be!

795. “Some additional considerations will serve more completely still to answer these and other objections, and reconcile the serious and thoughtful mind to the idea that the souls of the saints are in heaven before the resurrection of the body.

796. “We shall only gain proper ideas in reference to this interesting subject when we have corrected our ideas of heaven, for many of them are evidently wrong. We are inclined to think of heaven as affording to the saints a fixed or stereotyped condition, without attaching to it the idea of degrees and progression. When we maintain that the saints pass immediately at death into heaven, we do not mean that they enter then upon their final condition, or into their highest state of perfection, but only that they enter into that place which is their final abode. When, for instance, a child is born into the world, it is in the world; but it is limited in its observations, actions, ideas, capacities, and enjoyments, and yet all these are in their state perfect; all its faculties occupy their place symmetrically, and we have in the child a uniform but not a perfect being. Analogous to this may be the primary stage of our future celestial history. The child is in the world before it is born and during its infantile years, but how different is it, and how different is the world to it, from what it will be when all its faculties are ripe! So in heaven. The child before self-consciousness appears to enjoy an indistinct and floating life, but happy too; so may it be with our future condition before the resurrection of the body. The condition of the disembodied spirit will, no doubt, be somewhat isolated and lonely, (in a pleasant sense,) its happiness being derived much, though not entirely, from the flow of its own harmonious existence, and not from its connection with things external. Its future connection with its body will arrest its floating condition, and connect it again more consciously with locality and materiality. Thus it will become more capable of social relations and joys; just as the child emerging from its floating state in infancy has its social powers developed by being furnished with self-consciousness and speech, by which it learns intelligently to separate and distinguish itself from the general mass of being, which makes its enjoyments higher in their nature and more acute and sensible in their quality.

797. “Perhaps the state of the saints previous to the resurrection of the body, and in the first stage of their future being, may be analogous to (but of course higher than) a state of ordinary sleep, with active, pleasant dreaming. In dreams, the spirit acts and enjoys, unconscious of the body; and may we not suppose that the spirit after death may, to a certain extent, act and enjoy without the body? Perhaps it may in this state pass profitably and pleasantly through the first stages of its future history. It may, so to say, become habituated to eternal things, and develop its spiritual capacities to such a degree as to be prepared, at the time of the resurrection, to enter upon a more tangible and positive state of existence. It may thus, also, become acquainted with purely spiritual beings, and with the modes of purely spiritual existence. This will be useful, because the saints after the resurrection will be required to hold communion with things material and immaterial. While the saint is in this world, in the body, he becomes conversant with material things, and habituated to them; now, in the other world, in a disembodied state, previous to the resurrection, he will become conversant with and habituated to purely spiritual existence, so that after the resurrection, when soul and body are again united, he will be able to hold converse and communion with either material or immaterial existences at pleasure.

798. “To this it may be objected that while those who lived in the early ages of the world would have a long time to remain in this state of celestial pupilage, those who live in later ages would have less, and those in the last days scarcely any.

799. “This objection, so far from militating against this idea, most beautifully illustrates and confirms it. Thus the souls of men are more developed in spiritual things now, and will be still more in future, than they were in the earlier ages of the world. Those who lived in the morning of the world had very limited and indistinct ideas of divine and eternal things. Their views of a future world, especially, were exceedingly misty and obscure. As the church advanced, life and immortality were more and more brought to light. Revelation passed from types, shadows, and ceremonies, into brighter and clearer realities; and spiritual conceptions gained a firmer and more distinct hold upon the consciousness of men. The new dispensation was an advance upon the old, as under the old the age of prophecy had been upon the law, and the law upon the simple twilight of the patriarchal age. In what a different light those who lived after the new dispensation dawned, stood from those under the Old Testament, is clear from what the Saviour says—‘Among those that are born of women, there is not a greater prophet than John the Baptist; but he that is least in the kingdom of God’ (in the new dispensation) ‘is greater than he.’

800. “At the present day, clearer views are enjoyed than were enjoyed in the early history of the Christian church. Let any one read the history of the patristic controversies, and he will see how the most learned stumbled among propositions in search of truth which are now clearly comprehended by intelligent Sabbath-school children. And so it will go on into the future. Spiritual ideas which are as giants to us, and the nature and relations of which we do not see, will be apprehended by our successors at once. Thus, under the tuition of the Spirit, revelation will show itself progressive, and new things, as well as old, in reference to the spiritual world, will be constantly and successively brought out of the treasure of God’s word, of which the divine Spirit is the commentator. How, you ask, does all this apply to the subject in hand? Thus the earlier a saint lived in this world, the longer time for this heavenly pupilage he will have in the next before the resurrection, and he needs more; the later he lived in this world, the less will he have in the other before the resurrection, and he needs less. Thus those who enjoy in this world superior advantages on account of living under the clearer dispensation of divine truth in the last ages of the church, shall not have any advantage over those who had less on account of living in the first ages, since those who had less will have longer time in the future world before the resurrection.

801. “With this idea in view, the passage in 1 Thess. iv. 15 becomes beautifully intelligible: ‘For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord, shall not prevent’ (that is, shall not go before, anticipate, or have any advantage over) ‘those which are asleep; the dead in Christ shall RISE first: then’ (when they have risen) ‘we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we be ever with the Lord.’ Those who shall live in the last moment, having had their spirits fully enlightened and prepared for a future existence in the brightness of the latter-day glory before death, shall not ‘sleep’ at all, for there will be no necessity for it; but ‘shall all be changed in a moment, in the twinkling of an eye, at the last trump.’ ‘The dead shall be raised incorruptible,’ having been prepared for their incorruptible body, but ‘we shall be changed.’ 1 Cor. xv. 51, 52.

802. “This theory may be seen in the same way to illustrate itself consistently when applied to those who are lost. Those who live last in the world, when superior light is around them, sin against greater light than those who lived earlier, and are therefore sooner prepared to have their doleful station fixed finally in hell, in the union of soul and body.

803. “The doctrine we present in reference to the condition of the spirits of the saints in heaven, differs from the idea of a middle state, in a third place, in several important particulars. It excludes the idea of a middle place entirely, and of course all idea of probation, which is generally attached to it in some form or other. The state of the spirit in heaven, though imperfect, being the celestial childhood of the spirit, is nevertheless final, and not probationary. Our enjoyments there will be in exact proportion to our capacity; and as fast as our spirits are unfolded, will our joys increase.

804. “What an interesting moment to the spirit will be the moment after death! What scenes will open up before it! The friends will stand weeping over the now tenantless body, but the spirit is—oh!

805. “The Christian need have no unpleasant anxiety about what scenes will open to him, for he knows that the glory which will then break upon his astonished spirit will exceed his keenest anticipations.”

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806. The facts which I have noticed in relation to mediumship, are certainly among the most inexplicable in nature.

807. There are two modes in which spiritual manifestations are made through the influence or sub-agency of media. In the one mode, they employ the tongue to speak, the fingers to write, or hands to actuate tables or instruments for communication; in the other, they act upon ponderable matter directly, through a halo or aura appertaining to media; so that although the muscular power may be incapacitated for aiding them, they will cause a body to move, or produce raps intelligibly so as to select letters conveying their ideas, uninfluenced by those of the medium.

808. Even where they act through the muscular frame of the media, their vision may be intercepted by a screen, so that they cannot influence the selection of the letters requisite to a communication. (Plate I.)

809. Rappings or tappings are made at the distance of many feet from the medium, and ponderable bodies, such as bells, are moved or made to undergo the motion requisite to being rang.

810. It will be perceived that my spirit father, in reply to the queries put in relation to this mystery, asks, “How do you move your limbs—carry the body wheresoever it goeth? how does God cause the movements of astronomical orbs?” (457.)

811. Evidently some instrument must intervene between the divine will and the bodies actuated thereby, and in humble imitation between the human will and the limbs. Upon the viscera our will has no influence. The heart moves without the exercise of volition.

812. As there is an ethereal medium by means of which light moves through space from the remotest visible fixed star to the eye, at the rate of two hundred thousand miles per second; as through an affection of the same ether frictional electricity moves, according to Wheatstone’s estimate, with a velocity exceeding that of light,—so may we not infer that the instrument of Divine will acts with still greater velocity, and that in making man in this respect after his own image, so far as necessary to an available existence, gives him one degree of power over the same element while in the mortal state, and another higher degree of power in the spiritual state. But if there be an element through which a spirit within his mortal frame is capable of actuating that frame, may not this element of actuation be susceptible of becoming an instrument to the will of another spirit in the immortal state?

813. The aura of a medium which thus enables an immortal spirit to do within its scope things which it cannot do otherwise, appears to vary with the human being resorted to; so that only a few are so endowed with this aura as to be competent as media. Moreover, in those who are so constituted as to be competent instruments of spiritual actuation, this competency is various. There is a gradation of competency, by which the nature of the instrumentality varies from that which empowers violent loud knocking and the moving of ponderable bodies without actual contact, to the grade which confers power to make intellectual communications of the higher order without that of audible knocking. Further, the power to employ these grades of mediumship varies as the sphere of the spirit varies.

814. It has been stated that mortals have each a halo perceptible to spirits, by which they are enabled to determine the sphere to which any individual will go on passing death’s portal. Spirits cannot approach effectively a medium of a sphere much above, or below that to which they belong.

815. As media, in proportion as they are more capable of serving for the higher intellectual communication, are less capable of serving for mechanical demonstration, and as they are more capable of the latter are less competent for the former, spirits likewise have a higher or lower capacity to employ media. It has been mentioned that having made a test apparatus, my spirit sister alleged that it could not be actuated by her without assistance of spirits from a lower sphere. I inquired whether she could not meet me again, accompanied by the requisite aid. The reply was in the affirmative, and accordingly she met me at an appointed hour, and my apparatus was actuated effectually under test conditions. (Plate 4, dd, ii, kk.)

816. After I had read over an exposition of my information respecting the spirit world to the spirit of the illustrious Washington, I requested him to give me a confirmation while the medium should be under test conditions. (Plate 4, kk.) I placed the hand of the medium upon the board lever of the instrument, of which a representation has been given, (Plate I, Plate 4,) so as to be on the outer side of the fulcrum, and requested him to attest the reliability of the medium during the previous intercommunion. In reply it was alleged not to be within his power to give me that test; I urged that this test had been given in his presence. “We had an employee, then,” was his rejoinder. Fortunately I had contrived a test instrument requiring less of the mechanical power, so that by means of it he was enabled to perfect the evidence by bringing the index to the affirmative, under conditions which put it out of the power of the medium to produce that result. (See Plate 4 and description.)

817. These facts make the subject of mediumship a most complicated mystery; but the creation teems with mystery, so that inscrutability cannot be a ground for disbelief of any thing. The only cases wherein there is absolute incredibility, are those in which the definition of the premises contradicts those of the inferences or conclusions.

818. It is evident from the creative power which the spirits aver themselves to possess, that they exercise faculties which they do not understand. Their explanation of the mysteries of mediumship only substitutes one mystery for another.

819. If we undertake to generalize, it must come pretty near what I have said above, that spirits are endowed, as my spirit father alleges, with a “magic will,” capable of producing, as they allege, wonderful results within their own world, (452;) nevertheless that this will does not act by itself directly on mundane bodies. An intermedium is found in the halo or aura within or without certain human organizations. The halos thus existing are not all similarly endowed; some having one, some another capability. Some are better for one object, some for another object. Again, the will-power varies as the sphere of the spirits is higher or lower, so that the medium suited for one is not suited for another.

820. Thus the means by which they are capable of communicating is various, and moreover precarious, according to the health and equanimity of the mortal being under whose halo they may strive to act.

821. Evidently, the ponderable elements recognised by mundane chemists cannot contribute to any of the bodies of the spirit world, since their gravity must disqualify them for use in a world where every thing is, in comparison with them, weightless. Accordingly, one of the queries put by me to the convocation of spirits (574) was, whether any of our elements, being ponderable, could act as such in the imponderable spiritual creation. The reply was, Not without undergoing a transformation. This would be equivalent to annihilating them first, and recreating them afterward, when the process of creating alone would be sufficient. But manifestly it is of no importance, whether their adaptation to the spirit world be the result of creation or of transformation.

822. Concerned in the processes of mediumship, it is manifest that there is none of that kind of electricity or magnetism of which the laws and phenomena have been the subject of Faraday’s researches, and which are treated of in books, under the heads of frictional or mechanical electricity, galvanism, or electro-magnetism.

823. Frictional electricity, such as produced usually by the friction of glass in an electrical machine, or of aqueous globules generated by steam escaping from a boiler, is always to be detected by electrometers, or the spark given to a conducting body when in communication with the earth; the human knuckle, for instance. When not sufficiently accumulated to produce these evidences of its presence, it must be in a very feeble state of excitement. But even in the highest accumulation by human means, as in the discharge of a powerfully charged Leyden battery, it only acts for a time inconceivably brief, and does not move ponderable masses as they are moved in the instance of spiritual manifestation. It is only in transitu, that frictional electricity displays much power, and then its path is extremely narrow, and the duration of its influence inconceivably minute. According to Wheatstone’s experiments and calculations, it would go round the earth in the tenth part of a second.

824. How infinitely small, then, the period required to go from one side of a room to another! Besides, there are neither means of generating such electricity, nor of securing that insulation which must be an indispensable precursor of accumulation.

825. Galvanic or voltaic electricity does not act at a distance so as to produce any recognised effects, except in the case of magnetic metals, or in the state of transition produced by an electric discharge. In these phenomena the potent effects are attainable only by means of perfect insulated conductors, as we see in the telegraphic apparatus. No reaction with imperfect conducting bodies competent to toss them to and fro, or up and down, can be accomplished. The decomposing influence, called electrolytic, is only exhibited at insensible distances, within a filament of the matter affected.

826. It has appeared to me a great error on the part of spirits, as well as mortals, that they should make efforts to explain the phenomena of the spirit world by the ponderable or imponderable agents of the temporal world. The fact that the rays of our sun do not affect the spirit world, and that there is for that region an appropriate luminary whose rays we do not perceive, (415) must demonstrate that the imponderable element to which they owe their peculiar light differs from the ethereal fluid which, according to the undulatory theory, is the means of producing light in the terrestrial creation.

827. In one of the replies made by the convocation, (571,) the idea was sanctioned of the effulgence of the spirit being due to an appropriate ethereal fluid, analogous to that above alluded to. But it has, I think, been shown by me, that as light is due to the undulations of our ether, so electricity is due to waves of polarization. But if undulations produce light in the ether of the spiritual universe as well as in ours, why may not polarization produce in the ether of the spirit world an electricity analagous to ours? Thus, although in spiritual manifestations our electricity takes no part, their electricity may be the means by which their will is transmitted effectually in the phenomena which it controls.

828. The words magnetism and magnetic are used in this world in two different senses. In one, it signifies the magnetism of magnets or electromagnets; in the other, the animal magnetism of which the existence was suggested by Mesmer, and which is commonly called Mesmerism.

829. This mesmerical magnetism seems to be dependent rather on properties which we have as immortals, encased in a corporeal clothing, than as mortals owing our mental faculties to that frame. If it be the spiritual portion of our organization which is operative in clairvoyancy, spiritual electricity may be the intermedium both of that faculty and of mesmeric influence.

830. All spirits are clairvoyant more or less, and where this faculty is exercised, it seems to be due to an unusual ascendancy of the spiritual powers over the corporeal, so that clairvoyants possess some of the faculties which every spirit, after shuffling off the mortal coil, must possess to a greater or less extent.

831. In striving to make a test apparatus by which the communication should be uninfluenced by the muscular power of the medium, through which alone her will could modify the ideas communicated, an interesting fact was ascertained. The nullifying of the power of muscular control, which it is the object of this contrivance to accomplish, is obtained unexceptionally by means of two balls and a plate, as already illustrated, (Plate 2,) or by placing the hands of the medium exterior to the fulcrum of the lever-board, as described in the instance of testing the communication received from the convocation. But these methods requiring that the conditions should be favourable, both, as respects the spirit communicating and the medium, are liable to fail. It struck me that the distance between the hands and the surface of the table or tray to be moved, by lessening the influence of the medium on the table or tray, lessened the power of actuation. My efforts were therefore directed to contrive to have the hand of the medium near the surface to be moved, without the possibility of contact.

832. With this view I placed a board for receiving the hands of the medium upon delicate rollers, so that no horizontal movement would affect the base board supporting the rollers and actuating the index. To give greater efficacy to the aura, a plate of glass was supported in a wooden frame or sash by means of four screw rods fixed upright on the base board, each furnished with two screw nuts. The screw rods passed through four suitable holes, so as to have one nut beneath, the other above, the sash. Thus situated, by adjusting the nuts, the sash could be regulated to any horizontal level, so as to be near the upper surfaces of the hands without any contact therewith.

833. On trying this arrangement, it was found as difficult for a spirit to actuate it as if the glazed sash had not been employed.

834. Under these circumstances, I had the glass plate or pane slit lengthwise into two equal strips. These being restored to the position previously occupied in the sash, I interposed between their edges a piece of sheet-tin, with teeth cut in one of its edges, (Plate 4, kk,) so as to make it look like a long narrow saw, such as are used by sawyers in frames. With the aid of a leaden joint, (such as is used by glaziers to join glass panes,) to which the saw was soldered, the teeth of this projected about the eighth of an inch below the glass, so as to be near the upper surface of any hand, resting on the sliding board.

835. It was with no small degree of satisfaction that I found the apparatus now sufficiently susceptible of actuation by my spirit friends.

836. From this result it would seem that the saw-shaped metallic conductor, operated precisely as it would have acted had it been necessary to impart to the pane those means of electric discharge of which, as at first used, it was deficient.

837. As soon as I had introduced the serrated conductor, my spirit father corroborated the impression that it promoted the influence of the medium.

838. This was the first instance in which I have discovered any analogy between the laws governing the communication of the medium of the spirit will-power, and those obeyed by electrical phenomena.

839. An account is given in my narrative of an experiment in which a board, suspended at one end from a spring-balance, was made to descend with a force of three pounds, through the instrumentality of a medium who had no connection with the board, excepting water which was interposed. Hence, as the hook screwed into the board, by which it was secured to the hook of the balance, was six times as far from the fulcrum as the hands of the medium, the force exerted by the officiating spirit was equal to 3 × 6 = 18 pounds. (See Plate 3, and description.) Nevertheless, no upward reaction was perceptible to me, nor was any experienced by the medium, Henry Gordon, as he declared.

840. In the case of the boy (Plate 3,) a downward action of seven pounds was observed, which, multiplied by the difference of distance, amounted to 7 × 6 = 42 pounds, and yet the boy was not perceptibly impelled in the opposite direction. Nor, when through the same juvenile mediumship, the whole of the apparatus was thrown upon the floor, did the boy appear to be impelled in the opposite direction. Nor was there any reaction when the apparatus was thrown down. Now, agreeably to the laws of nature, as established by human experience, in all cases of motion or momentum, there must be an equal force exercised in the opposite direction by the vis inertiæ of some other matter endowed with that attribute. Hence Archimedes said, “Give me but where to stand, and I will move the world.” A point of support, a place of resistance, however, was held to be indispensable.

841. The only explanation of which I can conceive is, that spirits, by volition, can deprive bodies of vis inertiæ, and move bodies, as they do themselves, by their will. But the necessity of the presence of a medium to the display of this power, granting its existence, is a mystery.

842. That the spirit should, by its “magic” will-power, take possession of the frame of a human being, so as to make use of its brain and nervous system, depriving its appropriate owner of control, is a wonderful fact sufficiently difficult to believe, yet, nevertheless, intelligible. The aura which surrounds a medium must be imponderable. No volition of the medium can, through its instrumentality, move ponderable bodies, nor cause raps or consequent vibrations in the wooden boards. Hence, the presence of a medium imparts power to spirits which the medium does not possess.

843. The aura on the one side, and the spirit on the other, are inert unless associated. Thus the volition of the spirit gives activity to an effluvium, by itself, so devoid of efficacy that it wholly escapes the perception of the possessor or the observation of his mundane companions. It has been already alleged, that the usual reference to mundane electricity must be wholly unsatisfactory to all acquainted with the phenomena and laws associated under that name; since no such movements have ever been produced by such electrical means, nor is it consistent with those mundane electrical laws, nor the facts which electricians have noticed, that such movements should be produced. Those movements which have been produced by electricity have never been effected without surfaces oppositely charged, nor, of course, without the means of charging them. Neither are there associated with the spiritual manifestations means at hand of creating nor of holding charges either much more minute than those which display perceptible force or cause audible sound.

844. Electro-magnetic phenomena require the use of powerful galvanic batteries or magnetic metals. Galvanic series, of the most powerful kind, do not act at the minutest distance without contact.

845. Even lightning could not move a table backward and forward, though it might shatter it into pieces, if duly interposed in a circuit.

846. Electrical sparks produce snapping sounds in the air, not knockings or rappings upon sonorous solids.

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847. Allusion has been above made to the unfavourable influence upon manifestations of the demeanour and incredulity of the investigator, displayed in suspicious, cold, scrutinizing looks, such as would be merited only by a cheat or pickpocket. All this has a deteriorating influence upon mediumship, and likewise repels the spirits. While communicating through a medium, a near blood relative, much beloved by the communicating spirit while in this world, coming into the circle, an immediate departure of the spirit was the consequence. It was subsequently alleged in explanation that there existed a repulsiveness between him and the spirit, founded on the idea that his opinions were under the influence of worldly considerations, whence a predetermination to disbelieve, as far as possible, by an unfavourable view of the evidence.

848. An incredulity liable to be overcome by the reason by which it has been created does not form a bar; but where an impregnable bigotry has been introduced merely by education, so that the person under its influence would have been a Catholic, Calvinist, Unitarian, Jew, or Mohammedan by a change of parentage, cannot usually be changed by any evidence or argument. Spirits will not spend their time subjecting their manifestations to such impregnable bigotry, or to predetermined malevolence.

849. On this account such persons find it hard to obtain the manifestations which they seek with ill-will to Spiritualism, and a predisposition to ridicule and pervert it.

850. Besides this difficulty, there is no doubt a constitutional state, the inverse of that which creates a medium. The atmosphere of persons so constituted, neutralizes that of those who are endowed with that of mediumship.

851. It were impossible for any one to be more incredulous than I was when I commenced my investigations; but in the first place, my recorded religious impressions, founded on more than a half century of intense reflection, in no respect conflicted with the belief which Spiritualism required. As I said to a clergyman, I wish I knew as well what I ought to believe, as I can perceive what I ought not to believe. I was ardently desirous that the existence of a future state should be established in a way to conform to positive science, so that they might start together. This was perceived by my spirit friends, and that they had only to give me sufficient evidence of the existence of spirits and their world, to make me lay down in the cause my comparatively worthless mortal life, could I be more useful to truth in dying than in living.

852. My father and sister, brother and friend Blodget, were therefore not deterred by my sneers or denunciations. Moreover, I was never predisposed to suspect any medium of treachery, and therefore never disgusted them by the display of any such impressions. To the aid of these truly angelic spirits who were nearly allied with me, came another angel, (whom I will designate by his initials W. W.,) who, from philanthropic motives, seems to have selected me to serve in this invaluable dispensation. Hence, his first annunciation of my destined course, in language which so far, however it may imply an overestimate of my capacity to serve, shows the more the partiality with which it seems to have been estimated by him. (47.)

853. It occurred to me to try how far the interposition of my hand would interfere with the powers of the medium to whom I resorted. To my surprise, it seemed very little to impair the actuation of the index by the officiating spirit. It next occurred to me to ascertain how far a diminution of contact, between the hand of the medium and mine, would impair the power exercised under these conditions. In pursuance of my request, the contact was diminished by successively lifting the fingers of the medium and the rest of the hand from mine, until only one finger was left. Finally, this finger was removed, and yet the power of actuation still continued to exist, though enfeebled. The officiating spirit, my friend W. W., now was made a party to this investigation, being requested to estimate the effects as well as myself.

854. I requested the medium to pick up a pair of scissors which lay on the table, and, while holding the blades between the finger and thumb, to lay the rings upon the back of my hand. An increase of power was manifested to my observation and that of W. W.

855. At a subsequent sitting, having made due preparation, a strip of sheet tin about two inches wide, and about fifteen inches in length, being applied to the back of my hand while resting on the base board of the spiritoscope, (Plate 4, Fig. 2,) the medium held it successively at various distances. Under these circumstances, the facilitation was greater as the distance between her hand and mine was diminished.

856. A plate of glass of about four inches square, interposed between the palm of the hand of the medium and the back of mine, interrupted the power entirely; but neither cork nor a metallic plate of a similar size much reduced the power.

857. The frame (Fig. 3, Plate 4) being in situ, as described, paragraph kk of the description, under these circumstances the removal of the serrated strips diminished the power more and more as removed.

858. Thus it appears that there is a mesmeric electricity, or spiritual electricity, which may be considered as appropriate to the spirit world as their vital air is; but which like that air, may influence our spiritual bodies while in their mundane tenement. It may, as well as the vital air of the spirit world, belong in common to the inhabitants of that world and to us as spirits, being a polarizing affection of the spiritual ethereal medium, of which the undulations constitute the peculiar rays of their spiritual sun.

859. That this spiritual or mesmeric electricity should be auxiliary to the efficacy of the magic will-power, of spirits, is of course one of those mysteries which, like that of gravitation, may be ascertained to prevail, and yet be to spirits as well as mortals inexplicable.

860. We live in a wonder-working universe, which becomes more and more wonderful as we learn more of it, instead of being brought more within our comprehension. When we compare what we know with the knowledge of savages, it may appear a mountain of learning and science; but this very learning and science only makes us see still more how great is our ignorance!

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861. This, for the third time, brings under discussion the report of Dr. Bell, of Somerville, near Boston, on spiritual manifestations.

862. It is not in reference to this distinguished physician in his individual capacity that I name him thus often, but in reference to the hypothesis which his allegations must oblige him to sustain, and of which he may be considered a most respectable advocate. Dr. Bell not only admits, but confirms by his own testimony, the important fact of the movement of heavy bodies without contact. His experience, in this respect, is more striking than mine, since he has not only seen this phenomena take place repeatedly, but on one occasion, as before stated, saw tables move fifty feet, intelligently obedient to his directions. He also admits the reception of such communications from pretended spirits, as spiritualists would consider as coming from real spirits. Yet on the negative ground, that agreeably to his experience, nothing was found to be communicable but what pre-existed in the mind of some mortal present, he infers that the ideas received are not derived from spirits, but from the minds of those mortals who are parties to the process.

863. Of course our distinguished friend thus involves himself in the task of explaining not only the intellectual, but also the mechanical movements, by the mental agency of the media who participate in the conditions under which the manifestations occur.

864. I have already adduced manifestations irreconcilable with the assumption on which the whole of Dr. Bell’s inference is built, (111 to 288.) But were his observations verified, in order to make them justify the abnegation of spirits, it should be shown that any spirit could tell him any thing which must be known to him, whether known to the spirits or not. Remembering all the facts communicated to him by his spirit brother, it should be shown that any other spirit could narrate them as well as his spirit brother. Any inquiry made of any spirit, of which the answer is known to the inquirer, should be told on request as well as any other; but it will be found that answers are given only to those of which the spirit knows the answers independently, through his own memory. Under favourable circumstances mental questions are answered; but often, when mental questions cannot be answered, those put verbally are replied to. I have detected spirit impostors, by their inability to tell the name of my sister in the spheres.

865. I postponed the discussion on this question until I should have submitted to the reader the communications which I had received. I trust that these are of a nature to show that they could not have originated in my mind, nor in those of the media through whom they were obtained.

866. Whatever want of ability may be shown, by Dr. Bell, to exist in the communications alleged to come from Paine, Swedenborg, and Bacon, or from spirits personating those distinguished men, it cannot do away the valuable information which I have obtained from my spirit father and others, sanctioned by a convocation of spirits. It has been shown that in a few pages of that communication, there is vastly more knowledge of our happy prospects in the future world, than all that can be found in the Scriptures.

867. Dr. Bell will not, I am sure, suspect me of any want of truthfulness, and will hardly flatter the media and myself with an unconscious origination of ideas, which had never before occurred to either.

868. If he finds that in the case of Swedenborg and Bacon the spirits are below their medial instruments in capacity, he will find that in the instance of my spirit friends this estimate must be inverted.

869. My experience does not tend to establish that there is less folly or more wisdom in the inhabitants of the spirit world than in this. I concur with Dr. Bell in the opinion that the work to which he alludes, attributed to the spirit of Paine, merits all the denunciation which he bestows on it. I concur that it must be the work of a mind, whether celestial or mundane, ignorant of the rudiments of chemical philosophy. But if such a work coming from a mortal would not disprove the author’s claim to be a mortal human being, wherefore then should a foolish book coming from a foolish, ignorant spirit, personating Paine, disprove the author to be a spirit? It only shows that low, ignorant, foolish spirits personate the spirits of eminent authors; but does that disprove the existence of spirits? Does madness or idiocy annihilate the victim of these afflictions? But in all cases where communications are obtained through speaking or writing media, the minds of the media are liable, unconsciously, to pervert or repress the sentiments of the spirits, and therefore are not trusted by me, unless corroborated by communications through the alphabet.

870. By their existence in the spheres, it seems to me that spirits improve as to their talents, not as to their reasoning powers. They have a superior knowledge to that which we possess of their own world, but not of our sciences, as far as I have had means of judging. Having no great objects to effect, they have no great incentive to thought or contrivance. It is by learning, more than by invention, that they rise in the spheres.

871. These inferences are not, however, admitted by the spirits. They allege that as their medial instruments improve, they will give me reason to change my opinion. They assume to go deeper and farther into the nature of things than mortals.

872. To me it seems that their happiness is due in part to self-felicitation and seeing every thing under a rosy hue. They often advert to the superior height upon which they stand, without showing that they see more in consequence.

873. So far as I can judge, in some branches of knowledge, the spirits will improve by discussion with mortals. They will be cured of some of their “sky scraping!”

874. They seem to be mainly improved by their reciprocal intercourse. Thus honest bigots of all sects, find when they get together that in point of fact none of their records are true!

875. It is by getting rid of error, more than acquiring knowledge, that they rise in reciprocal estimation.

876. Very soon after my father began to communicate with me, nearly fourteen months ago, he said—“We know little more in religion than you.”

877. They all agree that good works are solely of importance, creeds only being good or bad as they induce good or bad deeds.

878. A good man cannot accept a creed which sanctions wickedness; that, for instance, which authorizes, under certain sophistical pretences, spoliation, massacre, rape, fraud, &c. Whenever any man brings himself to believe that his God ever authorized such crimes, or patronized those who were guilty of them, he becomes more or less immoral. Dr. Berg truly alleged that “a devotee is assimilated to the God whom he worships.”

879. To assist me, as it were, in exposing the errors of those who with Dr. Bell admit, for the most part, the facts of Spiritualism, yet ascribe the whole to the minds of mortals acting as media or inquirers, an advocate of that side of the question gives this explanation of the fact of my having sent a message to Mrs. Gourlay by my spirit sister:

880. He alleged it as a fact, that if two snails be placed in proximity, and afterward apart to a considerable distance, that the contact of one, will affect the other perceptibly.

881. That Mrs. Gourlay and myself being frequently in each other’s society, it followed that if at the distance of about a hundred miles I wished her to induce Dr. Gourlay to apply at the bank, Mrs. Gourlay, although at the time engaged in receiving a most interesting communication from her mother for her brother, had so much more snail-like sympathy, with me at Cape Island, than with the ideas she believed to proceed from her mother, that she would interrupt the one forthwith, to attend to the other at that particularly inconvenient time! Meanwhile, the phenomenon of the index of my disk being moved independently of any effort of mine, so that I can make oath that no mortal moved it, is not taken into view. Surely if by such means a message respecting a pecuniary affair could awaken sympathy, there are many messages which it would be of immensely more importance to convey, than that which I sent in the instance in question.

882. But how comes it that neither I nor any other of her friends can send messages to Mrs. Gourlay while in the same city with her? Must her friends go to Cape Island for the purpose? Will this erudite and ingenious psychologist inform me by what means I may bring about this object, which, on business account, would be more convenient than sending notes by penny post?

883. Am I to go through the same process of sitting down at my spiritoscope? Will this learned assailant of Spiritualism inform me why I must do this, and must wait till the index moves? Wherefore should it move after a quarter of an hour’s invocation, when it will not move at first?

884. Again, I wish the circumstance I am about to mention to be explained by psychology: I was sitting in my solitary third-story room at Cape Island, invoking my sister as usual, when to my surprise I saw Cadwallader spelt out on my disk. “My old friend, General Cadwallader?” said I. “Yes.” A communication ensued of much interest. But before concluding, I requested him, as a test, to give me the name of a person whom I met in an affair of honour more than fifty years ago, when he (General Cadwallader) was my second. The name was forthwith given, by the pointing out on the disk the letters requisite to spell it.

885. Now as the spirit of General Cadwallader, during more than fifteen months that other friends had sought to communicate with me, had never made me a visit, why should his name have been spelt out when I had not the remotest hope of his coming, and was expecting another spirit, the only one who had been with me at the Cape?

886. Further, the breakfast bell having rung, I said, “General, will you come again after breakfast?” I understood him to consent to this invitation. Accordingly, when afterward I reseated myself in statu quo, I looked for the General, but, lo! Martha, my sister’s name, was spelt out!

887. I challenge this psychologist to put his hypothesis on paper, in order that I may psychologize him into a more consistent assumption of premises and conclusions.

888. Let him show his hand by reducing his sophistry, as I conscientiously consider it, to black and white. He may learn the difference between talent and judgment. I am aware that he shows a vast deal more of the appropriate ability of his profession in defending the view he has espoused, than I could hope to exert. It is only in the strength of truth that I feel strong. “Thrice is he armed that hath his quarrel just.”

889. It is of no small importance that this learned and subtle psychologist, should explain how my spiritoscope, or any other instrumental means of alphabetic indication, becomes necessary to effect the psychologization of a medium at a great distance, so as to convey to her mind the ideas which it is an object to impart. Why is it necessary that the index over a disk at Cape May, should revolve to the letters requisite to spell a message, in order that the index of another disk in Philadelphia, should revolve at a subsequent time? How does the mechanism in one place, acquire a power from the remote actuation of another? Will it be pretended that they are affected analogously to the sympathetic snails; whence, having kept each other’s company, this miracle ensued? But even this is not true, since they were not kept together, if ever they were in each other’s company.

890. Could any process be divined by which an instrument for supposed alphabetic communication with spirits, could be applied to transmit such messages as that for which I employed mine, according to this psychological hypothesis, it would be superior to the existing telegraphic process, since the ocean could be no barrier to messages which, although dependent on snail-like sympathy, would have nothing in it of the proverbial creeping attribute of the animal in question.

891. The following manifestations are of a nature, as it seems to me, to invalidate Dr. Bell’s notion that the communications received from the spirit are acquired from the minds of the bystanders:

892. Calling on Miss Ellis, it was found that her time was so pre-engaged, that she could not, as she said, sit for me till the day but one succeeding. My spirit sister manifested her desire to communicate, and conveyed the idea that Miss Ellis could give an hour named next day, if she would examine her list. This examination being made, the suggestion was verified.

893. Here was an idea not obtained from the mind of any person present. It could not exist in the minds of those who, like my friend and myself, had not seen the list, nor could it have been in Miss Ellis’s mind, as in that case she would not have had to consult the list, in order to determine the truth of the suggestion.

894. In this visit, Dr. W. F. Channing, who was my companion, said that possibly he had better not accompany me. It was left to my spirit sister to decide. No instrument being ready, as the quickest mode of communication, the medium was made to take up her pen, and began forthwith to make figures upon a sheet of paper. When the operation terminated, nothing but figures were seen to have been written. The medium said she did not know what to make of it. But under the letters it was written, “Select, from the alphabet, the letters corresponding, and you have my answer.” This being done, the following sentence was obtained: “My dear brother, come alone.”

895. It cannot be reasonably imagined that either Miss Ellis, my friend, or myself suggested this reply, as my friend and myself regretted the result, and it was not the interest of Miss Ellis to lessen the circle. But none of us had the ability to have perceived the numbers indicating the relative position of letters in the alphabetic row, so as to have selected them correctly. It would take some time to associate the letters with the numbers duly, and an unusual strength of memory to recollect them.

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896. In his instructive work on Spiritualism, the idea is advanced by Capron, that the species of modern spirit communication, of which his book mainly treats, dates back to a period of history so early that no age or country is exempt from accounts of them.

897. To me it seems that I have never read any thing in history in which intellectual communication was established by sounds or mechanical movements with invisible beings. Sight has almost always been the sense most appealed to in evidence of the appearance of ghosts. In the instance of the Witch of Endor, Samuel is made to come from his grave, not like one of our happy spirits from his beautiful abode in the spirit world:—

“Then said the woman, Whom shall I bring up unto thee? And he said, Bring me up Samuel. And when the woman saw Samuel, she cried with a loud voice: and the woman spake to Saul, saying, Why hast thou deceived me? for thou art Saul. And the king said unto her, Be not afraid: for what sawest thou? And the woman said unto Saul, I saw gods ascending out of the earth. And he said unto her, What form is he of? And she said, An old man cometh up; and he is covered with a mantle. And Saul perceived that it was Samuel, and he stooped with his face to the ground, and bowed himself. And Samuel said to Saul, Why hast thou disquieted me, to bring me up? And Saul answered, I am sore distressed; for the Philistines make war against me, and God is departed from me, and answereth me no more, neither by prophets, nor by dreams: therefore I have called thee, that thou mayest make known unto me what I shall do. Then said Samuel, Wherefore then dost thou ask of me, seeing the Lord is departed from thee, and is become thine enemy? And the Lord hath done to him as he spake by me: for the Lord hath rent the kingdom out of thine hand, and given it to thy neighbour, even to David: Because thou obeyedst not the voice of the Lord, nor executedst his fierce wrath upon Amalek, therefore hath the Lord done this thing unto thee this day. Moreover, the Lord will also deliver Israel with thee into the hand of the Philistines: and to-morrow shalt thou and thy sons be with me: the Lord also shall deliver the host of Israel into the hand of the Philistines.” 1 Sam. xxviii. 11-19.

898. It is represented in this quotation, that the ghost of Samuel came and conversed with Saul; that he “ascendeth out of the earth; an old man cometh up, and he is covered with a mantle.” Where is there any thing in common between this representation and the process by which I communicate with my familiar spirits,—not coming up from the grave, or the disgusting heaven of Josephus, but from their magical abodes in the skies! I challenge any one to adduce the idea, as having ever been expressed, that any one had found any mode of conversing with spirits resembling in its operation that which we now have discovered. This seems to be as new to the spirits as to us, being as much a novelty as the electric telegraph. The very limited degree in which it has been recently accomplished has been attained with very great difficulty. It appears that efforts were made to establish this intercourse in England at the mansion of the celebrated Wesley, without any beneficial result. If ever this art had been discovered, certainly it would not have been lost. Even the idea of rapping or knocking independently of mortal agency, had the fact ever been established, could not have been held so incredible as it was, almost universally, when it took place at Hydesville, or in Great Britain, as above mentioned.

899. The learned Dr. Priestley, utterly incredulous that the rappings at Wesley’s could be ascribed to any supermundane agency, attributes it to some trick on the part of servants, assisted by neighbours. It appears that in general the most scientific and well-read persons are the most backward in ascribing such phenomena to invisible spirits. If, therefore, during past ages such inscrutable noises and movements of bodies had occurred, resembling those recently noticed, still no such use had been made of them as we now behold. Such manifestations being once so far demonstrated as to induce people of sound mind to unite in referring them to the immortal spirits of departed friends, is a fact of such awful, thrilling interest, that it never could have become obsolete; especially as the same state of things which permitted it once to be successfully witnessed, would have led to its reiteration. Neither the spirits nor mortals had laid it aside, any more than the telegraph or the railways will be disused, after experiencing the advantages of those inventions.

900. Is there not as much reason for the lateness of this discovery, as for that of any of those inventions by which modern times are distinguished from ancient? Even now, with what difficulty has it been accomplished to the degree to which it has arrived. After eighteen months of laborious investigation, I find myself surrounded by inveterate skeptics among my own family friends and most of my comrades in science.

901. There is scarcely a country besides this in which I should escape legal penalties or tyrannical restraint, in expressing the opinions which I most devoutly entertain, and am impelled irresistibly to express; and, although in this country, free from legal penalties, there is scarcely an orthodox female tongue belonging to some of the best of the sex (in all other respects amiable) which will not devote itself universally in the service of bigotry and intolerance.

902. But beside the arguments thus founded, there is another, resting on the fact that had there been any intellectual communication with the spirit world, there could not have been such an ignorance of the religious doctrines which there prevail. There is in that world no diversity as respects the existence and unity of God; nor as to the unimportance of those creeds which have caused in this world so much mischief, by the consequent animosity, persecutions, and warfare. The superior efficacy of good works over creeds is by the higher spirits invariably insisted upon.

903. Then, agreeably to the same authority, the idea of an omnipotent, omniscient, and prescient God being under the necessity of subjecting things to trial, is considered as involving a contradiction; the premises being irreconcilable with the conclusion. There is not an elevated spirit that will not answer in the affirmative, every query proposed in the verses inserted, (page 34.)

904. There is but one sentiment as respects the question between probation and progression, and that is in favour of the latter. “Onward and upward is the motto on our spiritual banner.” Such is the language held, and repeated over and over again. It would not take a quarter of an hour for a spirit to pour information into the ear of a mortal which, if credited, would put an end to all honest discord respecting religion, and induce that mortal thenceforth to look to the spirit world as his ultimate destination. The language of the paragraph in the address through Lanning, would go home to every human mortal having reason to comprehend it, so that whatever they might pursue in this world would be with an ultimate view to ascendancy in the other. (See Preface.)

905. Bigotry, fanaticism, selfish sectarianism, the want of media and bold, enlightened investigators, seem to have formed impenetrable obstacles to the promulgation of a knowledge of the greatest importance to human prosperity, morals, and future happiness. No doubt that so much evil should arise merely from want of a knowledge so near at hand, is one of the facts which human reason finds it most difficult to reconcile with the power and goodness of the Almighty Ruler of the universe; but that is a difficulty which exists in case any one creed be assumed as true; since none has been heretofore so communicated as to be within the reach of mankind in general. Meanwhile the error has originated in various sects, that they have been especially favoured by God, so that they alone of all his creatures have had true light let in upon them.

906. Happily, from the mode in which the light of Spiritualism has been received by its present votaries, it may be gradually extended to all their fellow-creatures; and meanwhile those who enjoy this light do not assume that their fellow-creatures who are in this respect less fortunate, are on that account to be censured, denounced, and persecuted as far as the power to persecute goes. Spiritualists believe the wonderful manifestations on which their creed rests, to have far more testimony in its favour than any other before accredited; and that the manifestations relied on being more recent, and observed by multitudes of eye-witnesses, known by their neighbours to be truthful, have, as mere hearsay proof, an immense superiority over the recorded tradition of an obscure, illiterate, superstitious age and country. But then the same privilege which has been enjoyed by one set of observers belongs to any succeeding number, and no less to succeeding ages than to this. It is not assumed that any special inspiration appertains to any existing being, as an instrument of promoting truth, that will not inure to others. No particular exclusive capacity for miracles is claimed for this age; on the contrary, the belief is that in this, as in other things, there will be improvement and progression, and that posterity will learn directly from the same high angelic source whence we learn.

907. The more the moral code of Spiritualism is contrasted with that which has heretofore prevailed, the better we shall be pleased. We challenge the strongest, the most learned of those who adhere to that dispensation, to meet us ore rotundo seu currente calamo. Confident in the strength of truth and the feebleness of error, the writer of these lines fears not any competitor who makes error his client.

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908. The great object of the more prudent and calculating portion of mankind, is to provide for that old age which they all hope to attain, or, if it be not reached, to provide the means for themselves or families which may insure a comfortable if not luxurious support, in case sickness or mutilation should deprive them of the power of making money, or competency to earn wages.

909. But how precarious and fleeting are any such worldly advantages, when compared with those of an eternal home, where every thing desirable may be had without causing a drop of sweat to fall from the brow! Let the description of the higher spheres be compared with any earthly paradise, which, besides inferiority in every attribute which can render it attractive, is open to all the ills of mental and bodily suffering to which flesh is heir. If there be any objection to the consequences of a due appreciation of the bliss which we may expect in the spirit world, it would seem to be founded on its tendency so to enfeeble our interest in this world, as to deter the human efforts on which this sphere is, under God’s laws, mainly dependent for improvement. But then, as a matter of principle, in order to merit elevation in the spirit world, exertion may be induced in this; and exertion thus originating, can never be perverted to the perpetuation of those wrongs now so often forming the steps to human aggrandizement. The subjugation, the pillage, and extirpation of mankind, will never be induced by considerations founded on the desire to accumulate treasure in heaven.

910. There is hardly in respect to any subject, more error than in the estimate made of persons who strive to acquire wealth. The question lies not in the zeal with which it may be sought, but in the object for which it is desired. Although the maxim that the end justifies the means, be immoral when extended so far as to palliate any dereliction of the cardinal virtues, does it not hold good so long as the means employed are consistent with these virtues? Is it not charitable honestly to seek the pecuniary means of being charitable? Is it not liberal to seek the means wherewith to be liberal? Hospitable, to seek the means to support hospitality? Is it not the duty of each man to promote the welfare of his wife and children, by seeking the means wherewith to house, clothe, and feed them, and, moreover, to educate them intellectually as well as morally? Since, when destitute of education, a man is little above a brute, surely it must be meritorious to seek the means of educational improvement, both for ourselves and for those by whom we are surrounded; but more especially for those who are so dependent on us, that it can only through us be attained.

911. That part of the Lord’s prayer which deprecates temptation, is perhaps of pre-eminent importance; since where there is one man who goes through the world honestly by resisting temptation, there are hundreds who preserve their honesty by avoiding temptation: by so providing pecuniary means in due time, as not to be placed between the alternative of starving, begging, cheating, or stealing.

912. In our republic it will be found that while the acquisition of wealth enables one individual to raise his family by educational superiority, the offspring of another, by the loss of fortune, sink into the mass of illiterate labourers; so that there is a perpetual undulation by the educational influence of money. Though public schools may extend the advantages of education to the poor, yet want drives the educated youth to loathsome drudgery, made more painful by the enlargement of his views resulting from education.

913. To the consequence of hereditary noblemen hereditary wealth is essential, having vastly more influence than titles. In those countries where titles exist without associated wealth, they have scarcely any weight. However incompetent money may be to give importance to an uneducated commoner, a cotton-spinner, by educating his son and giving him his fortune, may prepare him to sway an empire; when, had his father been a pauper, the premier might have lived among those so eloquently described by Shakspeare’s Henry the Fourth, as upon “uneasy pallets stretching them.” How different from those perfumed chambers and canopies of costly state, to which this spinner’s boy was actually enabled to climb through the education and position resulting from paternal affluence!

914. Civilization elevates those who have the advantages of education, and who are either professionally employed in intellectual pursuits, or have leisure to cultivate science and literature from taste. But the same division of human labour and enterprise which gives intellectual pursuits to a few as a profession, gives to the mass occupations inconsistent with the cultivation of their intellectual powers. Those who are engaged in the humblest species of industry, living from hand to mouth, have little or no time to spare from that which their necessities imperatively require; and the bodily fatigue incurred during working hours, makes repose from all exertion the primary object.

915. But the situation of the poor, ignorant, and uneducated labourer in civilized society, is rendered worse than that of an equally ignorant and uneducated barbarian, by contrast with his educated neighbours. The lowest savage has as much scholastic education as his chief, while the civilized labourer may be in the rear of an educated child of five years of age. Thus the absolute evil is made relatively still greater. When any man reflects on these facts, can he be otherwise than anxious for those means which are necessary to put his offspring upon a par in learning with those of others in the same community?

916. Early in life, it is manifest to every one who does not enjoy pecuniary affluence, that any species of indulgence which he may desire requires money for its attainment. Even the command of leisure for any enjoyment requires money, since, if obliged to work to earn his bread, a man may not have leisure for any other object.

917. Among the most rational motives for the pursuit of wealth is the love of independence. “Thy spirit, Independence, let me share—lord of the lion heart and eagle eye!” In this sentiment every noble soul must participate. How many have had, like the apothecary in Shakspeare’s tragedy, to allow their poverty to rule, instead of honest will! How many have been induced to “earn their daily bread by their daily shame!”

918. Prudent, thoughtful, honest men, who do not choose to live houseless, without clothes, nor upon the sweat of other men’s brows, turn from the paths of amusement, of sensual enjoyment, from the love of literature or science, or from the observation and investigation of nature’s beauties and miracles, in order to get, through wealth, the power, and honest right to indulge. But while pursuing this great object, in the first instance only as the means of attaining other objects, good or bad, they grow old in the chase; their passions burn out, while avarice originates as it were from their ashes, not, phœnix-like, to replace one parental being, but a horrid monster, having nothing in common with a plurality of progenitors, but the selfish, ardent love of money, unmitigated by any redeeming aspiration. A being so actuated—or, in other words, a miser—would certainly find it as difficult to reach a higher sphere in the spirit world, as it were for a camel to get through the needle’s eye.

919. As swine accumulate fat to bequeath to those to whom they leave their carcasses, so the avaricious accumulate wealth, to hoard until it can no longer be retained. They die with an immense amount of negative sin; since all their omissions to do good, which is within their power, is carried to their debit in the spirit world. Their poverty in the spirit world will be proportioned to their ill-used wealth in this temporal abode.

920. When this is well brought home to mankind, there will be less avarice, and fewer of those crimes which arise from selfish cupidity, or ambition.

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921. The following is a narrative of the circumstances which led to the conversion to a belief in Spiritualism, of my esteemed friend, Mrs. M. B. Gourlay, through whose high attributes as an intellectual medium, I am in a great measure indebted for my conversion. I do most devoutly believe that the information received from my spirit father, through her mediumship, would, if duly credited, be of more value to true religion and morality, than the forty millions of dollars annually expended upon the Church of England.

Philadelphia, May 20, 1855.

To Professor Robert Hare:

922. My Dear Sir: Pursuant to your request, I have the pleasure to present you the following particulars of my experience and observation in relation to the phenomena of spiritual intercourse,—phenomena which engage, at the present time, the serious and profound attention of thousands of intelligent minds; manifestations that are rapidly and steadily spreading their influence over the entire continent, and carrying with them the evidence of their spiritual origin, while impressing receptive minds with the truth of their sacred importance to an extent unexampled in the history of any other movement.

923. My attention was attracted to the phenomena in question, about five years since, by reading sundry reports in the New York Tribune, of certain mysterious sounds which had occurred in the city of Rochester, and purported to have been made by the spirits of the departed.

924. I regarded the subject at first with great distrust, supposing it a mere imposition on the credulity of the public, and considered it entirely unworthy of serious thought.

925. Finding, however, that it was eliciting considerable notice, and knowing that facts are sometimes stranger than fiction, I deemed it consonant with reason to suspend my judgment till more conversant with the facts.

926. Having been admonished by a much-loved, intelligent, and, I would add, practical Christian mother to worship at the altar of truth, while exercising my reason on all subjects presented to my mind, I was, as might be presumed, nearly, if not entirely, free from the shackles of bigotry, superstition, and dogmatism, and was thus prepared, so far at least as these barriers to mental and moral progression are concerned, to investigate any subject within the range of my capacity.

927. Hearing of the spread of the manifestations, and their actual occurrence in the city of Bangor, Maine, where I then resided, I resolved, with the first favourable opportunity, to investigate the matter for myself.

928. Not many days had elapsed after forming this resolution, before I met an intimate friend, an exemplary and respected member of the Methodist Episcopal denomination, who informed me that she was interested in spiritual manifestations, and desired to investigate them. But alas! she was bound by the galling fetters of sectarian and priestly bondage, and dared not move in such an investigation. Her pastor had said that the “arch deceiver,” the veritable Satan, was the prime instigator in this scheme, and, moreover, that to participate in a movement so diabolical in its character would render her liable not only to loss of membership in the church, but expose her to divine wrath in this world, as well as endless torment in the world to come.

929. I believed such an intolerant and persecuting spirit, to be diametrically opposed to every principle of true Christianity, and repugnant to the claims of reason; and deprecating any doctrine, orthodox though called, that would thus stifle free thought and inquiry, and consign to eternal misery the children of our heavenly Father, even however depraved, I advised my friend to exercise her reason, with which she was by nature endowed, and regardless of the sneers of a time-serving multitude, or the anathemas of the church, to obey the injunction of the apostle—“Prove all things—hold fast that which is good.”

930. She consented; and a few days subsequent to this interview, she extended to me an invitation to attend a spiritual circle to be convened at the house of a highly respectable family, members of the Unitarian Church, and much esteemed by a large circle of friends for their many virtues.

931. The invitation was gladly accepted, and the ensuing evening found us seated at a table in the domicile of our worthy friends, Mr. and Mrs. T-—-, with some six or eight intelligent persons of both sexes.

932. Having, agreeably to request, placed our hands on the table, we silently raised our thoughts in solemn and sincere aspirations to the great Father of spirits, and desired to be brought into more harmonious relation with the spirits of our dear departed friends, and hoping that these might thereby be better able to manifest themselves to their friends still in the earthly habiliments of humanity.

933. We had not remained long in this position, before we heard distinct sounds like the falling of drops of water on the table. Imagine our surprise and inexpressible delight, when first aroused to a vital consciousness of the presence of celestial visitants in our midst! I shall never forget the glorious expression of pleasure which illumined the countenances of that little band of seekers for truth, nor the electric thrill of joy which I experienced on this happy occasion.

934. The sounds continued to respond to our inquiries; three expressing the affirmative, and one the negative. It was suggested by a member of the circle to use the alphabet as a means of communication; and that on passing a pencil slowly over the card, the spirits would indicate, by the sounds, the letters required to convey their thoughts. In this manner we received many convincing evidences of spirit intercourse; such as getting the names of our spirit friends, the particular localities of their birth and death, and the precise time of their departure from this world, with many other proofs of their presence and identity.

935. We were soon informed by the communicating intelligence that a much more rapid mode of communication would now be established between us. On inquiring its nature, it was spelt out—Let Welthea (referring to my friend) take the pen, and we will write through her hand.[17] To all of us this was a new and unexpected revelation. My friend, being very timid and retiring in her nature, was evidently confused by this announcement. At our very earnest solicitation, however, she lifted the pen from the table. Her hand was now seized by an invisible and intelligent power, and being in a normal state, several beautiful stanzas,[18] touching her mission in this glorious cause, resulted from this first and, to all of us, astounding performance.

936. This, to us, was a new phase of the manifestations, and to myself and friend was very wonderful, since, I am certain, she had never thought of becoming a medium for spiritual intercommunion.

937. Soon after writing the stanzas alluded to, her hand was again influenced to write a communication to a gentleman present. He was a stranger to my friend, now regarded as a medium, and the communication was from the spirit of a sister who had passed from earth about thirty years before, the name, in full, of the spirit being appended.

938. After receiving instructions from the spirits, in regard to the manner of conducting our circle, we adjourned to the time appointed for our next meeting.

939. On the succeeding day I visited my friend at her residence, and received many additional evidences of the presence and identity of spirits. My father, mother, and sister, and many other loved spirit friends with whom the medium had no acquaintance, and whose names even were not known to her, communicated, and reminded me of many incidents of their life on earth of which my friend was wholly ignorant, and some of them I had myself almost forgotten.

940. At subsequent and frequent interviews with this lady, I received many indubitable proofs of the presence and guardianship of angels; of which the following is an example:

941. Some weeks after our first interview, and while discussing the ordinary topics of the day, her hand was influenced to write these sentences:

942. “My dear M: You will be surprised and pleased to learn that an old schoolmate is present; one that you never, while on earth, anticipated hearing from again. Many years have fled since our last meeting. I have come from the realms of the unseen, to renew the acquaintance with you begun in childhood, and to advise you in relation to your spiritual development. You are destined to become a good impressional medium for spiritual truth. Follow the directions which we from time to time shall give you, and you will progress rapidly, and be greatly profited thereby. Elevate your mind to the source of light and truth, and seek to be saved from every thing that might hinder your spiritual advancement. Devote a portion of each day to the development of your spirit, and investigate the principles which govern the physical and spiritual departments of the universe. You are living in the light of an advanced age, and are surrounded by many advantages. Improve the privileges that you enjoy, for the benefit of yourself and others.

Lydia Manly.”

943. The communication being finished, my friend handed it to me, saying, “I am not acquainted with this name.” I said, on glancing at the signature, that I never knew any one of the name of Hanly. It was immediately written, “Let Margaret look again, and she will find that she is mistaken in the name; it is Manly, not Hanly.” Imagine my astonishment on recognising the name of a schoolmate whom I had not seen, heard, nor thought of, for many years. This was to me, and might be to any one, a full and satisfactory confirmation of spiritual communion.

944. On a subsequent occasion, it was written, through my friend, by my spirit sister, “Do you want instruction? I will talk to you of friendship this time. Let the basis of your friendship be esteem, and by all means seek to have this sure foundation. Friendship is a source of the greatest pleasure, and when begun in a right manner, ends not on earth, but continues to increase with unabated interest throughout eternity. Yours has thus far been characterized by firmness and sincerity. Oh! if you knew with what interest I look upon you, my dear sisters, watching the progress of your affections, and seeking a close intimacy with your spirits, it would awaken in both of your minds a lively interest for heavenly objects, and incite you to the pursuit of solid happiness. Friendship should begin in time to continue in eternity. Oh! could I convey to you the worth of time when viewed in this light!

945. “I am watching your silent communings. The lofty aspirations of your souls are not of an earthly nature. Your minds are being enlightened and seeking communion with God. Be encouraged, my dear sisters; we shall all be united in love. Be well grounded in the spiritual faith, and let your motto be—Onward in the divine life.

Mary.”

946. Again, it was written, “Sing with the spirit! Sister, let thy heart make tuneful melody with an angel choir who now surround you! Sing a song to immortality; how the dear departed, clothed in robes of victory, now stand on heavenly hills, enwrapt in glorious visions of the Great Eternal, bowing before the throne! Sing, ‘Death, where is thy sting? oh! grave, where is thy victory?’

947. “While here you meet, guardian angels are in attendance. Here is a gray-haired sire, a mother, and a sweet-lipped babe. All have come, with noiseless wing, to listen to thee. Precious moments! Improve them in converse sweet of heaven, and blessings, richer far than earthly treasures, we will pour upon you.”

948. The reminiscences of the hours devoted with my friend to the investigation of this sublime subject are among the happiest of my life. They serve to awaken the purest, holiest, and most affectionate sentiments and sympathies of my nature, and thereby lead me into closer communion with the loved ones who have gone before me.

949. But in reference to my family, I was for a season destined to be alone in my happy belief. It is true, my husband did not reject the subject, but thought the phenomena in question might be accounted for by a reference to the principles of mental science. I requested him to solve the mystery. He attempted it, but failed. His explanation, like all others adverse to the spiritual theory, was an explanation in which nothing is explained.

950. About three months after these occurrences, a lady informed my husband that one of her daughters, about fifteen years of age, was a medium for the rappings. The young lady being present, declined the appellation as a term of reproach. Perceiving her discomfort, he requested to know what she thought of these manifestations. Her reply was, that they claimed a spiritual origin, but, in her opinion, they were due to “electricity, or something of that sort.”

951. Hearing the raps on the young lady’s chair, and on various other articles of furniture in the room, he requested her to put her hands on the table. This being done, the sounds were made on the table so loud and distinct, that they might have been heard in an adjoining apartment. Inquiring of the spirits if they would communicate with him by the alphabet, he was answered in the affirmative by three raps.

952. Having taken a seat at some distance from the table, and placed himself in such a position that no one could see the letters but himself, he proceeded to take down those indicated by the sounds as he passed a pencil slowly over the alphabet.

953. The sounds having at length ceased to respond, he tried to read the communication, but found it impossible to do so until he had first arranged what was written into words and sentences. This having been accomplished, he read, to his utter amazement, as follows: “My dear son, your parent rejoices in this opportunity to communicate with you. Let me advise you to investigate this most important subject; it will benefit you in time and eternity.

Your spirit father, W. G.”

954. On reading this communication, my husband said he felt “riveted to the spot;” that he had realized the presence of a long-lost parent, and that language failed to convey his feelings. It is perhaps needless to say that he was from that moment a believer in the truth of Spiritualism.

955. Months rolled on, and we continued to receive and enjoy the delightful intercourse of our spirit friends. One day, while engaged in sewing, the needle dropped suddenly from my fingers. At the same instant I experienced a sensation in my right hand and arm analogous to a slight electric shock. My husband, seeing me start, inquired the cause. Perceiving the temperature of my hand diminished, he became somewhat alarmed, and commenced rubbing it. In a few moments we heard sounds on the workstand at which I was seated. I inquired if the spirits wished to communicate, which was responded to by three raps. Taking the card and passing a pencil over it, the following words were given:

956. “My child, be not afraid! we are trying to develope you as a writing medium.” I experienced the next day a similar feeling in the same arm, and was influenced to write the following impressive words:

957. “My dear Child: Your mother would impart to you a few thoughts relative to an event which is generally regarded with unspeakable horror. I mean the dissolution of the material body. Death should present no terror to the mind, since it is but a transition of the spirit to a more exalted and perfected state of being; a disunion of the imperishable and eternal principles of the soul and spirit from their temporary home in the physical form. It is but the door at whose threshhold the spirit lays aside its worn-out garment, to appear clothed in its much more beautiful habiliments in the spiritual realm—the entrance to “a house not made with hands, eternal in the heavens.”

958. “To the mind that views this change in the condition of the spirit in its true light, it will appear a necessary preliminary step in the development of the immortal germ to a higher and much more glorious existence. With the gross earthly body, the spirit could not inhabit the celestial spheres, nor rove the elysian fields of eternal progression. You have a rosebud in your keeping, which must expand to an immortal flower in heaven. Earth has given it birth, but its vitality is feeble. It needs transplanting into a more genial soil in the garden of our Father and our God, where it will ultimately unfold its fair and beautiful proportions. In other words, your little infant, Emily, will soon join me; for I perceive that disease is deep seated in her system—a disease that no remedy can reach. Be prepared, then, my dear child, for the change which is soon to take place. Prepare for the messenger Death! Be calm, be firm!

“Your mother, Lydia.”

959. This was a manifestation to me of a spirit mother’s love and watchful care. She foresaw that the inevitable event was at hand. She perceived that our darling child was incurably diseased. Although I trembled at the thought of parting with my treasure, still I was much calmer and more resigned in consequence of this parental warning, when the dread summons came.

960. Three weeks passed, and still there was no apparent change in our little one from her usual seemingly healthy condition. My husband had business which called him to Philadelphia. At his urgent request I accompanied him. We left our little ones in charge of a female friend and a faithful nurse, intending to be absent about two weeks. Ten days subsequent to the time of our departure from home, I received a strong impression to return, and that my presence would soon be required there. My husband objected, on the ground that his business was unfinished. I proposed returning alone, but he was unwilling, and we started for home the next morning. We found our children all well. I was joked about my spiritual impression, and was told it was the result of imagination. On the day succeeding our return, however, our dear child was taken sick, and after an illness of three days her enfranchised spirit passed from earth to heaven.

961. Notwithstanding the ridicule heaped, at that time, by its opposers upon the believers in Spiritualism, and the affected contempt in which the votaries of this much-abused doctrine were then held, we pursued the investigation of the subject, and became daily more imbued with a sense of the truth and harmony of its divine teachings. We had the pleasure of seeing many persons, who had once denounced it as an idle dream, as a humbug, and a delusion, now converted to a full faith in its glorious realities. A change came over the spirit of their dream, and they are now blessed in the enjoyment of the richest feast for mind and soul ever bestowed by a munificent God upon his grateful children. And many do not hesitate to proclaim the fact to the world; for, thank heaven, the days of the Inquisition are numbered, and a brighter and more glorious day is dawning on benighted humanity.

962. The following extracts from a letter of my brother, Dr. North, of Waterville, Maine, in reply to my husband, may serve to show the mind of one of the skeptics referred to, in regard to the subject of Spiritualism, both before and after investigation. As they may not be uninteresting to your readers, I give them to you, as follows:

963. “Dear Doctor:—Your letter of the 17th instant is before me, and its remarkable contents noticed. Had a great man or men, for instance, Daniel Webster, Henry Clay, or Millard Fillmore, advised a friend to a certain course, if I thought that course improper, I should have felt at liberty to dissent from him or them; but when the adviser is the spirit of my departed mother, or the soul of your departed brother, I cannot dissent, or give an opinion that would conflict with them. It seems to me, dear doctor, that you cannot have better advisers unless you call the spirit of Gabriel to your assistance, and you can do no less than consult the dictates of the rappers.

964. “To be serious, I am surprised at your easy conversion to Spiritualism. I had supposed you spirit-proof, the greatest skeptic in the land; but I find you are completely taken in and done for! I do not place the least reliance on your superhuman communications, and would advise you to look upon them as phenomena of Mesmerism or mind-reading. The medium is in a mesmeric state, and consequently is capable of reading the thoughts of the inquirer, and answering questions correctly. The sounds are easily accounted for. The subject is alarmed and superstitious, and therefore easily imposed upon. The creaking of a boot is often taken by such persons in this state of mind as a spiritual rap. Do not be imposed upon by such superstition, but choose rather to be guided by good sound sense.

965. “You might consult the spirit of Lorenzo Dow. He was a good old soul, and one that always safely advised his friends.

966. “Give my love to Martin Luther, and William Penn, and the Wandering Jew. If you should hear any thing of M. B-—-, you may let me know. He died three or four years since in my debt.”

967. The subjoined was received some time after the foregoing from the same hand, but was dictated, it seems, by a more elevated spirit:

968. “In relation to Spiritualism, I am deeply convinced of its truthfulness. God grant that the grand and glorious realities which it reveals may so influence me that my progress in goodness and holiness will never end! Do I believe in it? Yes! yes! It is my daily hope and happiness; the bread of life; and it will be my consolation in death. I have read much, but have seen little of the manifestations. I should be very happy to spend a fortnight with you and meet your circle.

969. “My wife is reading and approximating toward belief. We have read the following works:—Davis’s Harmonia; Davis’s Present Age and Inner Life; Edmonds’s and Dexter’s work on Spiritualism; Beecher’s Report, and Brittan’s Reply to the same; Stilling’s Pneumatology; Riechenbach’s Dynamics; Cahagnet’s Celestial Telegraph, and the Spiritual Telegraph, weekly. I am so deeply interested in spiritual literature that other reading is insipid to me. I am rejoiced that people in the higher walks of life are engaged in the subject. It will give popularity to it, and the weak and fearful souls will be encouraged and strengthened in well-doing.” The following was addressed to me last February:

970. “My Dear Sister: You say it is too late to wish us a happy New Year. It is never too late to wish our friends happiness, and strive to make them happy. This is a new year indeed; a new era to be made memorable through time and eternity; one in which the spirits of our friends are striving for our happiness. Then let us not only make each other happy, but by purifying our thoughts and conversation, strive to progress in this rudimental world, so that when we find ourselves disrobed of these bodies, and in the sphere of eternal progression, we may be with and make the spirits of our friends happy. This is a glorious happy new year. The old ark of theology and superstition is passing away. The life-blood of the popular theology is drying up. The lens of the spiritual philosophy is concentrating upon it the powerful and burning rays of truth. Already a dense and fetid smoke is issuing from its decaying portals. Its priests and votaries already are crying, Fire! fire! God grant, that from its ashes no phœnix may arise to propagate anew its senseless dogmas. Then will this be a happy year for all mankind.” On a subsequent occasion he writes—

971. “The spiritual doctrine is gaining ground here. Many of our influential citizens are believers. Some that were infidels have become hopeful Christians. Public opinion is softening, and it is not now esteemed a disgrace, as it was some time since, to believe. The acquisition of such men as Professor Hare, Edmonds, Talmadge, Chase, Simmons, Dexter, and Brittan to our ranks, has given respectability to it, and wrought a revolution in opinion.”

972. Thus much I have said respecting my spiritual experience anterior to leaving Maine. Concerning my experience since then, much more might be said, but as you are already familiar with the most of it, it remains for me to present you with a few of the best and most unequivocal demonstrations of spiritual communion that I have witnessed, but which have not come under your personal observation. Among which the following touching incidents cannot fail to interest those whose hearts and minds are not closed by the iron bars of prejudice and superstition:

973. While spending the evening of January the 21st, 1854, at the house of a friend, it was proposed by the lady and her husband that we should form a circle. We had not been long seated at the table when three ladies, two of whom I had never seen, favoured us with their company, and took their seats at some distance from the circle. They had been in the room but two or three minutes, when the following was given through the table:

974. “My dear mother! In love I meet you this evening. Oh, mother, why do you mourn my death? I have just begun to live. Grieve not for me!

975. “I wish my husband to investigate Spiritualism. I will communicate to him.

976. “Why should you erect a monumental slab to my memory? Let me live in the hearts of friends.

Sarah North.”

977. When the gentleman who took down the communication read it, I was surprised at hearing the name of North, that being my maiden name. As there was no Sarah in our family, I asked the spirits, Who is Sarah North? Before they had time to reply, one of the ladies referred to (Mrs. Wightman) approached the table in tears. She said, “That is from my daughter Sarah. I have been engaged to-day in the solemn duty of selecting a tombstone to her memory.”

978. On Nov. 25th, 1854, I sat by appointment with Mrs. Wightman for spirit intercourse. Mrs. W. put the question, “Is Elizabeth Adams present?” “Yes.” “Will she communicate?” “Yes.” “My dear aunt,” was immediately spelt out. Interrupting the communication at that point, I asked Mrs. W. if Elizabeth Adams was her niece. No, she replied; it must be a mistake. Thinking it probable that there was something wrong in the conditions, I removed my hand for a few moments. On replacing it, to our surprise, the words, “My dear aunt,” were repeated. “Well!” we exclaimed, simultaneously, “that is strange. Let us see what may come;” and we received the following:

979. “My dear Aunt: This is the first time that I have communicated. When I left the rudimental sphere, I was so young I did not know what it meant to die; I now know. It was the beginning of life! I will come again soon and talk with you.

Your niece, Almira Barnes.”

980. It was some moments before Mrs. W. could recall to mind the fact that her sister had lost a child, of the above name, about twenty-three years since, aged three months. Here is intelligence so clearly independent of our minds, that it is, in my opinion, entirely fatal to the theory of “mental reflection” so often adduced by the unbelievers in Spiritualism. At the close of this communication the following was received:

981. “Dear Mother: I am happy to have this opportunity to send you a kind message. Although I am often with you, I cannot speak to you through your own mediumship. Oh mother! what delight it would give me could I make myself visible to you. What would you say if you should see me sitting in the chair I so long occupied when an invalid? I often sit in that chair, but you cannot yet see me. Have you not heard me rap to you? I have tried in various ways to make myself manifest. I think you had better go South this winter. I think father’s health would be better there. I will visit you, if you go. The climate where you now live is too bracing for father’s lungs. When the warm weather returns, you can bid farewell to the sunny South and seek your Northern home. I wish I could speak to you through your own dear hand, but that I cannot yet do.

982. “Dear mother, you will become a medium; then we shall have good times. Good-by, blessed mother! I look forward to a happy reunion with all your loved ones here.

Elizabeth Adams.”

983. The above, as may be seen, was from the spirit that Mrs. W. called for, and the communication was designed for the spirit’s mother, who lived in the State of New York. The message was subsequently forwarded to her address. E. A., Mrs. Wightman, informed me, died after a lingering illness of consumption. She occupied the arm-chair alluded to during the greater part of her sickness, and she promised her mother she would come back and sit in it after her death, if she could. Her step-father, whose indisposition she refers to, is affected with a chronic disease of the lungs. The loved ones are Elizabeth’s brothers and sisters, all of whom, five or six, are in the spirit world. These facts were unknown to me at the time.

984. Last January, my friend Mrs. Wightman brought two ladies to witness, for the first time, some of the phenomena of our beautiful philosophy. Their names were suppressed, to be disclosed by the communications that might come from their spirit friends, in order to strengthen the evidences of spiritual intercourse. My hand being applied to the disk, the index spelled out the following:

985. “Dear Mother: I am not dead, but living in the love sphere of my Father in heaven. When you laid my little body in the ground, it caused you many tears. Kind friends wept. I see one here who was a faithful friend to you in that hour of anguish. Cherish her, for she was a friend in need. Oh! mother, I wish you to believe that your little child is indeed with you. I can come to earth when I wish to see you and father. It only causes me to feel a little sad that you and father cannot see me.

F. H. W.”

986. One of the ladies rose from her seat and accepted the communication as from her darling boy, who had been put in his grave two years before. The name was all right: “Franklin Henry Wilcox.” The friend referred to was Mrs. Wightman, who had been a true friend in the trying hour of a mother’s sorrow, and had performed the solemn duty of preparing her dear child for the depository of his earthly remains, and to pour balm on the heart of a bereaved and stricken mother.

987. About two months since, two of the professors of the Female Medical College of Pennsylvania, one of whom, Dr. Harvey, is favourably known to you, called to see me in relation to the subject of Spiritualism. I had never seen either of these gentlemen. After a few minutes’ conversation on the topic in question, Dr. H. observed—“We should like, madam, if you will be kind enough to favour us with a sitting, to communicate with our spirit friends.” Complying with the doctor’s request, I placed my hand on the disk, and the subjoined was rapidly communicated:

988. “My brothers in the glorious profession of medicine! I greet you this afternoon with unabated affection and respect. It seems like a dream that I have passed from your midst; but passing away is written on all things of a perishable nature. Not so with the spirit, which is an emanation from God.

989. “My earthly career is closed, and a brighter one is now in view. Oh, the inexpressible delight which fills my soul when I behold the wondrous works of Omnipotence! Here I can pursue, untrammelled, those subjects which were so delightful to me when an inhabitant of the mundane sphere. Oh! that I had prepared my mind in some measure, by proper investigation, for this transcendent world of living beauties! but the love of my profession filled my mind, to the exclusion of the more important one of spiritual progression. I would that I could converse with my beloved wife, that I might console her for her early loss! Tell her that I am happy; this will speak volumes.

Johnson.”

990. The foregoing was accepted by the doctors, as coming from their colleague, the late Dr. Johnson; and they said that he was the spirit they had wished to hear from.

991. The same spirit has since communicated with Dr. H. and has given him abundant evidence of his identity.

992. Many more incidents in my experience, giving proof of the truth of spirit intercourse, might be adduced; but as time and space admonish me to bring my narrative to a close, I reserve them for a future period.

993. I have thus, my dear friend, given you a very hasty and imperfect sketch of my experience in Spiritualism, and my development as a medium. Little need here be said to prove, to reflecting minds, the value of this heaven-descended philosophy. It is a theme that all may study with pleasure and profit, when so disposed.

994. Whatever may be thought of modern Spiritualism, and however opposed it may be to many of the preconceived notions and opinions of mankind, it is certain that there is nothing in its fundamental doctrines and teachings, which may not be reconciled with the laws of God, so far as these are known to man.

995. It matters not, I should think, whether this movement is sanctioned or not by a former revelation, as that would neither add to nor detract from its intrinsic merit. Spiritualism is endeared to the heart of thousands by its fond associations, and mementoes of love and affection from those dear friends who have passed from their sight, though still united to them by kindred ties. It has gone on in triumph, overspreading every State in our glorious republic, and, passing over the broad sea, has reached the shores of other lands, binding together the brotherhood of man in the sacred bonds of love, and dispelling the discordant elements of strife and sectism which have hung over the world, and like a dark pall, imparted their sombre hue to the minds of men. Progress is its name, and love its mission. It has no affinity with vice. It makes no war with right, but inculcates the highest standard of morality. It is noiselessly accomplishing its divine mission. Many a widow’s heart is made to leap with joy by its benign influence, and many an orphan feels its silent ministration. Many a prodigal son has been reclaimed at the brink of ruin by the voice of a spirit mother! It is not only a few individuals who are to receive the blessings which flow from this new dispensation—the masses are to be benefited. It inculcates principles which will strengthen the foundations of society, promote harmony in the social system, and ultimately unite all mankind under its broad standard of peace. That Spiritualism is rapidly extending its bounds, and gaining hundreds of thousands of converts, admits not of a doubt; and that it has the elements within it to elevate, reform, and redeem the race, it were folly, nay, madness, to deny.

996. Eighteen months have scarcely elapsed, my dear friend, since our first acquaintance, and you are aware of the circumstances which afforded me this highly-esteemed pleasure. The event, I am happy to say, has proved an era in my own life that I shall always revert to with pleasurable and heartfelt emotion; for its results have not only proved a blessing and solace to you, but a source of much joy and happiness to myself. Though you have encountered much opposition, and even abuse, from the ignorant and illiterate as well as from the professed votaries of science, in defending the cause of spiritual philosophy, you have fearlessly and faithfully battled against error, and planted your standard on the high pinnacle of truth. And as David of old, with the smooth stones of Kedron, slew the Gathean giant, and was met with songs of triumph and dances of joy by the daughters of Israel; so you, armed with the panoply of truth, have gone forth with the weapons of philosophy and reason to prostrate the hydra-headed monster; and will, I trust, receive in your turn the acknowledgments and love of your grateful friends.

---

998. Certainly, in one conclusion all zealous religious sectarians will coincide. I allude to that which makes belief in a future state of existence of the highest importance to the happiness of reasoning mortals.

999. Those who, for faith in immortality, have been satisfied to rely on the creed which they may have chanced to derive from their ancestors through education, and have consequently felt the comfort of a belief in immortality thence arising, may readily conceive of the benefit which must ensue to those of their fellow-creatures upon whom such a creed has not been impressed, but who are quite sensible of the immense value of any facts tending to create such a belief in life to come. It is to be lamented, however, that persons who have this impression contingently from a peculiar education, are irritated at having analogous impressions created in a different way.

1000. But in obedience to any dissatisfaction thus arising, to assail those who may acquire a knowledge of futurity by a new route, is manifestly inconsistent with the golden rule. As an exemplification of the benefit which the new evidences of another and a better world may produce in the minds of those who are not satisfied with that of revelation, I will subjoin the account of his conversion indited by one of my esteemed friends, Doctor W. Geib, who preceded me in spiritual investigation, and has longer enjoyed the influence which Spiritualism exercises over its votaries.

1001. The author was a member of the circle under whose auspices my experimental tests were for the most part applied, and was present on the very occasion when my own apparatus, which had been contrived to disprove spiritual agency, demonstrated its existence.

1002. “The verdure and warblings of fifty springs had elevated the souls of the writer of the present sketch in wonder, admiration, and gratitude, to the great Omnipotent Father of the Universe, without opening to his longing view a world beyond the grave.

1003. “There was pain in the thought, that scenes so enchanting, feelings so susceptible to their charms, a mind constituted to appreciate their miraculous wonders and pervading fascinations, and to do homage to the great Intelligence which gave them existence, should in a few short years be destined, like the foliage of the forest, to death and decay.

1004. “Still, to his mind there was arrogance in the thought that man could ever be the recipient of joys beyond those provided for him in common with all animal creation; and he chased from his mind the sombre thought of death, as a dreaded incubus upon life and the enemy of his few remaining joys.

1005. “But how changed the scene! Death, once so disturbing to his peace, so discordant with the moral attributes of his nature, which ‘puzzles the will,’ and leads the mind to seek in wonder and discouragement the motive for human life, is now but a ‘consummation devoutly to be wished,’ when this race of earthly life shall have been duly run; when we may have filled the measure of our destined usefulness, and secured by our moral affinities a joyful reception in the spheres above.

1006. “And why this change in thought and feeling? How are the horrors of the grave, the dread of dissolution into the primordial elements of creation, exchanged for the blissful assurance of immortal life for the soul of man, in all its associate identity, after it shall have departed from its earthly tenement of flesh?

1007. “The answer to this all-absorbing question, which sheds light into the gloomy recesses of the skeptic’s mind, and gives joy to his despairing heart—which supplied evidence where none had been sought, conviction where it had been sought in vain, and imparts to the accepted hope and faith of the professional believer, the confirmation of a demonstrated fact—is to be found in the irrefutable evidence of Spiritual Philosophy.

1008. “How invaluable is this dispensation of an Almighty Providence, which has made his despairing creature, a believer in the immortality of the soul of man; has cleared from his mental vision the clouds of doubt and disbelief, and has opened to his rejoicing mind the irrefragable evidence of a future life beyond the grave!

1010. “The exhibition of so-called spiritual agency in New York City by the Misses Fox and their mother, was the first incident that claimed my notice, and excited my laughter and ridicule, in this apparent new phase in the science of legerdemain.

1011. Blitz and his wonders crossed my mental vision, and seemed outdone by the results of this feminine exhibition, in which the spirits of another world were invoked, and aided in the performance.

1012. This happened when psychology had been developed to a wondering world, as the climax of magnetic phenomena in the wonderful attributes of man, and was regarded by myself among many as the culmination of human research in the science of animal life.

1013. Meeting an intelligent friend who had bestowed much pains in the investigation of this department of science, and inquiring of him as to the progress of magnetism, I was answered, that something much more wonderful than magnetism engaged his attention and occupied his mind at that time.

1014. Asking what the subject might be, and being asked in return, if I had not heard of the wonders of Spiritualism, a painful impression was made on my mind and feelings that, where all had been regarded as sound and straight, there must be some latent obliquity of thought; that my friend, as the Spaniards say, was a little tonto, or that he was likely soon to become so, was quite apparent.

1015. However, my strictest scrutiny could detect no decline of his intelligent and ingenuous mind, and his well-digested remarks addressed to my incredulous ears, gave proof enough that this might be another demand for the investigation of science, and a step forward in the progressive development of nature’s laws.

1016. Being the leading member of a circle that held its meetings at his house, and kindly acquiescing in my request to be present and witness the phenomena, I found myself shortly afterward seated at a table, on a Sabbath evening, with about twenty ladies and gentlemen, whose every appearance was fatal to my preconceived prejudices against the understanding of those with whom I expected to be associated.

1017. It was evidently a meeting for religious devotion. Sacred songs took the lead, and my own voice, as if impelled by a foreign influence, was raised for the first time by the impulse of feeling to participation in this vocal prayer of gratitude and praise, sung to the great, almighty Founder of the universe.

1018. Indeed it would be well for the cause of spiritual philosophy if all exhibitions of its wonderful and sacred phenomena were made under circumstances calculated to impress the mind with the greatness and dignity of its source. To feel protected from the nefarious cupidity of the world is an important first step for the successful investigation of a subject so sacred in its character, and so absorbing, in contemplating the prospective existence of man.

1019. Seeing my associates place their hands flat on the table, I followed their example, and was soon made sensible of the reason, by feeling what was recognised as electric concussion, made by spirits to denote their presence.

1020. And ever will my mind recur with delight and gratitude to the influence on my moral nature of this mission of love and salvation to an invulnerable heart! It flashed like electricity across the mind; the clouds of skepticism were ruptured, and shed a grateful and refreshing shower of hopeful joy on the feverish doubts of an unbelieving soul. This beginning led to progressive investigation, and that, as is uniformly the case, to a confirmed conviction of the communion of spirits with their friends on earth.

1021. Hearing much of physical demonstrations, but having witnessed only the concussions, vulgarly called the raps, the question was put to my friend, the gentleman already referred to, if a demonstration could be had to gratify my curiosity, and strengthen my assurance, when the following dialogue occurred:

1022. ‘Will the spirits be so obliging as to make a physical demonstration?’ Answered by three raps on the table, which were responded to by an affirmative expression from the whole circle. My seat was at the side of the medium, a married lady of considerably more than ordinary weight. Question. Will the spirits move Mrs. D. in her chair? Ans. Yes.

1023. As this demonstration was intended for my special benefit, and our invisible friends were fully committed for its performance, my attention was riveted on the lady who was to be the subject of it. ‘Madam, will you please put your feet on the spar of the chair?’ This being fully accomplished—‘and your hands in your lap,’ was added. As her hands dropped, the lady left my side, passed about two feet backward, and immediately returned to her former position at the table.

1024. My astonishment was naturally raised to the highest pitch, demanding of Dr. P., who sat on her opposite side, if I could believe my own eyes, and that Mrs. D. had really been moved from my side. ‘Oh, certainly,’ he replied; ‘that is nothing. I have seen far more wonderful manifestations than that.’

1025. The idea of collusion was too ridiculous to be entertained for a moment; every consideration condemned it. The carpet on which the chair stood on its slender legs, with at least one hundred and fifty pounds added to its gravity, must have been extensively injured had the chair remained in contact with it. But not even a sound was audible, and my mind was left to contemplate an invisible power that had effected the movement of a ponderous body in mid air.

1026. Showing the interest of my own dear invisible guardian friends, it was spelt out by the card, the primitive mode of communication at that time, that I should change my seat to the side of the medium; and it was only after this change had been made that my mind was impressed to ask for a demonstration.

1027. By this demonstration of supernal agency I was delighted, humbled, and convinced. As the octogenarian Robert Owen, of London, proclaimed to the world in a published letter, in relating his own case, I became a convert to spiritual life and intercourse by the force of this evidence, because I should have considered any man a fool, who, with a mind free from the curse of a bigoted education, and whose thoughts and feelings were not mortgaged to the world, could reject such palpable and convincing proof, and entertain a different conclusion.

1028. Being subsequently in the city of New York, I visited the public circles of Mrs. C., a medium for automatic writing and the sounds. Being requested, as the rest had been, but without response, to ask if any of my spirit friends were present, my interrogation was answered by three distinct raps on the table. ‘Now ask who it is; a father, mother, and so on;’ and I was informed it was a son. ‘Is your sister with you?’ ‘Yes.‘ ‘Will you spell her name?’ ‘Yes;’ and it was correctly given. ‘Is her little son with her?’ ‘Yes.’ ‘Will you spell his name?’ ‘Yes;’ and a name of seventeen letters was correctly spelt out by the card, the letters being indicated, when pointed to, by three raps.

1029. My spirit son also informed me when he had died and of what disease. I asked if they were happy. It will be observed that my son’s name had not been mentioned, reserving it for a test. Three raps had replied in the affirmative to my question, when the medium spasmodically seized a pencil, extended a sheet of paper toward me, and wrote upside down, so that I might read it as written: ‘We are looking forward for you to join us, when we shall be more so;’ and to my perfect delight and astonishment, signed my son’s name to the communication, asking whether the name was correct.

1030. On a subsequent occasion, when a large and respectable company was present, I remarked to Mrs. C. that she had reported the fact that foreign languages had been written by her hand. ‘All kinds of language; but I don’t know any thing about them,’ was the reply. ‘If you have no objection, I should like to get a communication from my son, in a foreign language.’ ‘Oh, not the least; if he knew it in this world, he will know it in the next.’ ‘My son, will you give me a communication in a foreign language?’ Answer, three raps. The company were all intent on this striking and convincing test of spiritual intercourse. In French? no; one rap. In Spanish? three raps. The medium’s hand, as before, seized the pencil, and wrote upside down a communication to me in correct Spanish, though we all accepted her declaration, that she was not acquainted with one word of the Spanish language.

1031. As it is said of our beneficent almighty Father, that when two or three are gathered together in his name, he is with them, so it is with the spirits of our dear departed relatives and friends. When a few congenial, harmonious spirits of earth are associated in virtuous love, and their affinity for their supermundane spirit friends is strong enough to draw them here, they come on missions of friendship, and pour happiness into our hearts, provided the presence of a medium, possessing the required conditions, affords them an opportunity.

1032. It has been my good fortune to be a member of such an association, called a spirit circle; and the communications which have come to me from my dear departed children, and others who are dear to me, filled with love and interest for my welfare in the world, have given a value to life which it never had before, supplying a stimulus to the heart and mind which has guarded them from the influence of surrounding excitements, and strewed that path with many sweets which was too apt, with less humility and resignation, to be regarded with doubt and pursued with remorse.

1033. Let it not be said that spiritual philosophy imparts no benefit to man. It need not be asked if opening heaven to the mind of the skeptic is not a boon: it is too manifest an axiom to be made a question. Is it no advantage to mankind to know that this life is a prelude to one in the skies? no incentive to virtue to be taught that the beginning of our spirit life will correspond with the termination of our mundane existence, and that our position there will be governed by our affinities here? Operating on spiritual, as gravity does on physical, matter, and giving to crime a weight which holds the criminal back in the career of immortal happiness; and that this must be first disposed of by the redeeming laws of nature before the soul can begin its progressive flight to spheres of celestial bliss.

1034. At one of those family harmonious associations at which spirits are wont to come, I received a first communication from a much-loved daughter, whose devoted affection in this world caused her untimely death to leave a large blank in my happiness, till spiritual philosophy gave to my mind the assurance of her exalted bliss and unaltered love.

1035. To hear, as it were, the voice of one who had been resolved, agreeably to my belief, into the primitive elements of her physical nature, proclaiming her existence and transcendent happiness in scenes of surpassing beauty and fascination, was well calculated to soften the heart, however hard before, and make it for the future a more ready recipient of happy impressions; to open the floodgates of feeling, waken up the latent sympathies of our nature, and make us participants of those fountains of joy, which flow from the blessings of pure religion.

1036. “‘Father Dear: I will give you some idea of my beautiful home. Think of all the flowers ever seen on earth blended in one, all the heavenly strains of music blended in one strain, all beauty combined, and you will have a slight conception of the heavenly kingdom.

1037. Poets have sung of heavenly joys, but fancy cannot paint, nor artist sketch, the wondrous beauties of the spirit home. Darling father, how glad I am to see you have begun to live for heaven! I shall be one to welcome you when life’s journey is over. Oh, mother dear, will you, for the love you bear to us, listen to the voice of your children? We will give you all the proof you ask.

Maria.”

1038. This was all got by pointing to the letters on a card, and taken down by a third person. All in such a manner as to preclude the possibility of the least participation of any one in its production.

1039. A beautiful and much-loved son, who left this world at three years of age, came to me, at the end of twenty-seven years, from the seventh supernal sphere, with words of love, consolation, and advice. Such events, to a believer in the spiritual doctrine, are well calculated to arouse the strongest energies of the soul and inspire the best feelings of the heart!

1040. The regular progress of maturity of the spirit, uninterrupted by the grave, is made evident to our astonished minds by an event like this. We are also admonished by the same source that decline is not an attribute of spirit life; that old age recedes, and infancy advances, to the same point of maturity, with entire immunity from all physical infirmity.

1041. On last Christmas-day, being convalescent from a rather doubtful illness, and musing alone on the wonders and blessings of spiritual intercourse, I was induced to write the following letter to my much-loved spirit daughter, from whom had come the preceding and many other communications:

1042. ‘Dear angel Child: The untiring affinity of your cherished love, which, unobstructed by time and space, makes you so often the companion of my mind and heart, and the dear partner of my thoughts and feelings, would seem to render the present object of addressing a letter to you and your dear brothers in heaven a superfluous task.

1043. But, my dear Maria, my ever dear and cherished child, with my growing faith in the blessed reality of spiritual existence, I am becoming daily more anxious to preserve the history of my happy experience, and also my correspondence with my beloved relations of this world, who have preceded me in the progressive destiny of the human race. Beside which, my beloved daughter, it will assimilate, revive, and perpetuate that mundane correspondence, the dear mementoes of which had their beginning seventeen summers since in your sick chamber on the banks of the Hudson, while an ambitious and youthful votary of Minerva, and ended on the Alabama, ever sacred to my memory, with the termination of your worldly career, a wife and a mother.

1044. The considerations which engage my mind and elicit my solicitude, in this contemplated correspondence with my spirit relatives and friends, are the mode of conducting it, that may make them acquainted with its contents, the fear of transcending the limits of propriety in the subject-matter of my letters, and my solicitude to make all my thoughts, feelings, and acts as conformable to the high behests of spirit life as may be within the reach of my weak and earthly nature.

1045. The communications I have received from you and your dear brothers, and from your Uncle John and Aunt Rebecca, are a perpetual source of happiness to my mind, and nothing, while I am in this world, can reflect so much joy on my heart as the continued correspondence of all the loved ones who have gone before me.

1046. Your angel visits, and those of my dear William, during my recent bodily affliction, have exercised that joyful influence on my heart and mind so essential in diseases of a dangerous nature and of doubtful termination.

1047. The assurance which you and your dear brother have given me, that my sickness has had the happy effect to spiritualize my mental and physical nature, has been already made manifest to my grateful mind by strengthened resolution for the future, and a more exalted sense of the demands of that true spiritual philosophy which felicitates our life in this, and secures for us a desirable position in the spheres above.

1048. Flowing from my warm aspirations for the increased happiness of my fellow-creatures in this mundane sphere, by the dissemination and growth of the spiritual doctrine, I cherish a wish that this letter may be made to subserve that divine object, by exhibiting to the world an irrefutable test of spiritual intercourse.

1049. For this purpose, my dear angel child, in your next interview through our much-respected medium, allow me to request the favour of you to make my letter so far the subject of your communication, as may exhibit the reality of your spiritual existence, intelligence, and clairvoyance, and your continued correspondence of heart and mind with your happy father.

“Christmas, 1854.

1050. Shortly after writing this letter, at the circle of which I am a member, the following communication was spelled out on the spiritoscope or disc.

1051. ‘Darling Father: I wish to say something to you about William’s communication. He has impressed you since you were sick more than myself. You are rapidly developing as an impressional medium.

1052. ‘We have been constantly with you. Having wished to give a communication the evening our friend (a lady who is a very superior medium) was with you and mother, but the mode was too tedious. It was an era in mother’s life. Her opposition tends in some measure to repulse us; not that we love her less, but our loving natures must meet reciprocal tenderness.

1053. ‘Love begets love in the heavenly spheres, as well as on earth. I cannot say more at present, but I think William will speak more at length about the letter.

Maria.’

1054. ‘What letter?’ ‘Father knows,’ was the reply. The next communication for me on the same evening was the following:

1055. ‘Father, I wish you to read the letter which you have in your pocket-book before you go home; it will dispel all doubts in your mind relative to its spiritual origin.

W. G.’

1056. On the next evening, finding myself incidentally one of a happy meeting of spiritual friends, the following came for me through the spiritoscope from my brother, referring to my letter:

1057. ‘Brother William: We are still with and around you. During your sickness it was the province of Maria to watch you daily. Other friends were near; among these were father and mother, with your sons Jacob, William, and Henry, Rebecca, and many others bound to you by the ties of consanguinity. On Christmas-day we held a levee in your room. If you could have seen us, I think it might have disturbed your placidity, but you sat as composed as if you were entirely alone. I think if you will recall the circumstances, you will confess that a power foreign to your own was exerting an influence to give forth spiritual monitions.

1058. ‘I am anxious that Maria should make a communication in regard to the letter, and she will do so when an opportunity offers.’

1059. On the next meeting of our circle, the following beautiful letter was put in my hand by our intelligent and highly-developed medium, Mrs. Gourlay, written by her under spiritual impression:

1060. ‘Dear Father: I mentioned to you briefly at the circle that brother William impressed you to write the letter which you addressed to me on Christmas-day. I perceive with pleasure that my friend Mrs. G. is now sufficiently under my control to answer your affectionate epistle. The proposed correspondence between us affords me much pleasure, and causes me to feel as if I were really to live over again the days of my earthly existence, when I was blessed with the oft-repeated manifestations of your parental love and affection. I flatter myself, my dear father, that this revival of loving association will tend much to your happiness as well as mine. I will be a friendly star to guide you in your course over the troubled sea of life, that you may not become submerged in its surging billows, but arrive safely at the haven of eternal joy and felicity. I will lift your soul by degrees to the source of love and wisdom, and cause you to feel sensations of pleasure such as you have never before experienced. You have a mind which delights in the beauties of nature and art. Let me tell you, then, that no scene of earthly grandeur which you have ever witnessed, nor the sublimest flight of fancy of the wildest enthusiast in the cause of Spiritualism, can compare with the beauties and joys of the spirit home.

1061. ‘I regret that the members of my loved family are so much blinded by prejudice, as to debar themselves the holy privilege of spiritual intercourse—a communion which would serve to connect them indissolubly with us, and teach them of a world beyond death and the grave. Oh! father, how my heart rejoices that I can come to you with cheering words, and pour into your willing ear the tidings of the gospel of peace, which will prove a balm of consolation to your drooping spirit! The ordinary trials of life are but as dew on the eagle’s wing, when the proud bird soars aloft to court the rays of the rising sun. Father, I have already presented you with a view of the beautiful realities of my spirit home. The picture I have drawn is no ideal one, but a real and substantial scene of enduring pleasures. Now let me ask, How will your joys compare with ours? Oh! that the minds of my darling children might become imbued with an understanding of this most holy religion, for I am conscious that it would add largely to their present and future bliss!

1062. Dear father, I perceive the emotions of your inmost heart, and if the love of a devoted child can in any wise conduce to your happiness, it is most freely thine. Oh! that dear mother could feel as you do, how happy her declining years on earth might become! When she is disposed to listen to the voices of her spirit children, it will be our pleasure to come to her “with glad tidings of great joy.” Wishing you both, my dear parents, all the happiness which earth can afford, I subscribe myself your ever loving daughter.

Maria.’”

1063. The following letter was placed in a sealed envelope, addressed and handed to Mrs. Gourlay for an impressional reply. A few days afterward the answer to it, here annexed, was handed to me by my esteemed friend, the lady named, with the original letter still in the sealed envelope as it had been handed to her. This has to be regarded as a beautiful specimen of psychometric mediumship.

Philadelphia, March 23, 1855.

1064. My dear Brother John: Your communication last evening at our circle of “progress” afforded me much gratification, as you are doubtless aware from your pervading perception. I regret that circumstances do not allow of a more frequent intercourse with my beloved friends of the spirit land. It is also my ardent desire to hold communion with all my spirit relatives, and would wish with you, my dear brother, to bring about this delightful consummation.

1065. Your injunction of cheerfulness, as an efficient means of securing a healthful equilibrium of the vital organism, I can fully appreciate, and shall endeavour to profit by your welcome brotherly and excellent advice, as far as circumstances will permit. It is true, my dear John, that a longer sojourn here harmonizes with my desire to effect some objects, the accomplishment of which would probably add to my happiness here, and my claim for congenial association. The object to which I allude is the amelioration of the condition of the poor and wretched of my fellow-creatures, making them through my agency the recipients of some active benevolence.

1066. I have imbibed the opinion that the only acceptable offering at the throne of the great God, is the actual performance of those duties which are incumbent on us as individuals and social beings; beginning with the establishment of our own personal physical and moral character, and those of our own household and immediate social circle of relatives and friends; and then, to the accomplishment of this, to cultivate the sentiment of benevolence in aiding to promote the individual welfare of mankind in the use of what talent and other means may have fallen to our lot. I am prone, in my relations with the great Omnipotent Ruler of the universe, to apply the time-honoured maxim, “Actions speak louder than words.”

1067. Your invitation, my dear brother, to increase my intercourse with my spirit friends, finds in my heart and mind a very ready compliance. You propose a daily appropriation of time to this object. If you will do me the favour to appoint the time most agreeable to them and most desirable for myself, it shall be, to the fullest extent of my power, sacredly devoted to a duty and pleasure that are nearest to my heart.

1068. I feel the assurance that the good earth-character and intelligence of my spirit family, and the extent of our mutual love and affinity, afford me a more than ordinary opportunity for receiving information of that bright world which has become a delightful prospective inheritance to me and to thousands of doubting, fearful, and despairing minds.

1069. Your inspiring cheerfulness, my dear John, has already verified your sensible prognostic of the great influence on disease of a cheerful mind. I have learnt to entertain a high opinion of the bright intelligence and clairvoyance of the more elevated denizens of the spirit world; and shall always, therefore, regard any advice that may be offered me for the better government of my body and soul as a welcome and precious offering from those I love. I will close for the present with the assurance of my unaltered affection.

William.

1070. My dear Brother: With heartfelt love and affection I respond to your letter in reply to a message which I delivered through the instrumentality of our devoted friend, Mrs. Gourlay. During our happy interchange of thought, it will be my endeavour to suggest such ideas to your mind as may serve to elevate it and develope its capabilities. To the mind that is ignorant and prejudiced, this mode of communion with the invisible world may seem to be a direct violation and infringement of nature’s laws; but it is, on the contrary, not only natural, but perfectly legitimate to the age in which you now live. It is not a new revelation, but simply the discovery of hidden truths peculiarly adapted to the present advanced state of the race. It is old material in a new form. The material and spiritual elements are contributing, as never before, to the elevation and happiness of mankind, and already is established a spiritual telegraph on which I am at this moment successfully operating—sending a message of love to you, my brother.

1071. You say my words of cheer have wrought a change for the better in your system. This is a result which naturally follows a strict adherence to my prescription—cheerfulness.

1072. You desire to know what time would be most advisable for you to sit for spiritual communion. I would say, early in the morning, before the mind becomes taxed with the cares of the day, make a record of your impressions.

1073. You observe that it gives you great pleasure to receive messages from those in the spirit world who are bound to you by the ties of relationship. Let me assure you, my dear brother, that the feeling is mutual; and while time lasts with you, it will be our endeavour to gladden your heart with tokens of our increasing and untiring love. Your cup of happiness shall be filled to the brim, if it depends on us.

1074. Brother, may you meet with friends true and kind; may the labours of the cheerful morn render each day a happier one to you; and when night steals upon a slumbering world, may you close your outward eyes in peace with all mankind! Keep the mind’s sunshine bright! You have a soul to feel for others’ woes, and this is the true stamp of divinity.

John.

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1075. Some peculiar views respecting marriage, which are not consistent with the ideas of female delicacy and chastity heretofore entertained, have been designated by the name of “Free Love,” and have been commented on as proceeding from the spirit world. I am happy to say that, agreeably to the impressions which I have derived from my spirit friends, any doctrine, having a tendency of the kind thus described, would be at least as much censured in the spirit world as in this. As the best mode of removing this groundless imputation on Spiritualism, I will state the impressions which I entertain on the subject of marriage.

1076. Among the sources of happiness in the spirit world much insisted on is that resulting from a combined union of those really created for each other. The marriage contracted in this world, loses its binding power in the spirit world, yet may endure if mutually desired. If a husband has had several wives, or a wife several husbands, the tie endures only between the most congenial pair.[20]

1077. Sexual association is the means throughout nature by which the perpetuation of species is effected. But that this association may exist among human beings without degradation, it is manifestly necessary that it should not be indiscriminate. Not only delicacy, modesty, and the cultivation of congenial affection, but likewise the interests of offspring, require that the parents and children should form one family. The welfare of children, their equal duty to both parents, and natural affections between the parents and their children, must make a separation painful to all parties, however affection may have declined between the husband and wife, on the part of either or both.

1078. Hence, in the mundane sphere, the perpetuation of the human race consistently with decorum, and the welfare of offspring, and the happiness of the parties, especially the mother and wife, seems to be the great object of matrimony. In the spheres it is difficult to perceive how any motives of equally high importance can exist. It must be that connubial union in the spirit world rather grows out of marriage in this world, in order to fill up the void in the heart which might otherwise arise from our mundane habits. It would seem as if it were a benevolent indemnification for celibacy, or for the miseries so often resulting from the connubial state in this world, consequent, like the sufferings of child-bearing, to the perpetuation of mankind.

1079. It seems to me an error to suppose that the terrestrial marriage can be a secondary object with God, when the important part which it performs is taken into view.

1080. Incapacity to maintain a family often renders it impossible for those who would marry to come together, and worldly motives induce marriages, even when disgust or indifference may exist on the part of one, if not on that of both the parties.

1081. It seems, moreover, even where marriage actually results from the passion of love, that it is more or less the consequence of a species of hallucination, through which lovers deck an object with all that they would wish to exist in the way of merit, and feel toward them an affection proportionate to their own capacity to love, rather than of the degree of power in the object, reasonably to excite such intense partiality. It is thus that the love of the mother to the child she believes to be her own, will be powerful in proportion to her own capacity for maternal love, rather than of the child to excite love; since though it be a monster, and not really her own child, but fraudulently substituted therefor, it will cause no diminution of her maternal devotion.

1082. It is the impression on the mind that determines the object to which the passion is directed; the character of the being actuated by the passion, which determines its strength.

1083. But where to all those qualifications which would create friendship between persons of the same sex, the peculiar emotions which take place between those of different sexes are superadded, those who come together in this world under the hymeneal tie, may find it something more than a mere civil contract, and not terminated by death. Moreover, independently of the original passion, there arises an affection which is justly distinguished as conjugal, and which differs from the other in this highly important particular, that it is founded on a thorough reciprocal knowledge, instead of that ignorance which too often accompanies attachments produced by the arrows of the blind god, as Cupid is sometimes designated with figurative consistency.

1084. Having always supposed that independently of the emotions peculiar to the sexes, there could only be friendship between a man and woman like that which would exist between a brother and sister, I am at a loss to understand what it can be which, in the spiritual state of existence, can induce indissoluble marriage.

1085. On submitting the suggestions comprised in the preceding statement to the spirit to whom I owe much information, herein quoted, and to the spirit of a most intimate male friend, by both it was alleged that peculiar emotions were attendant on sexual affection in the spheres, as well as on earth, so far as consistent with the absence of that which exists in common with brutes.

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1086. Is it not a mistake to suppose that any doctrine gains any validity by claiming inspiration as its source, when there is nothing but human testimony to advance in support of that claim? For if in the instance of Spiritualism, human testimony is deemed to be unavailable, how comes it to avail when adduced in support of this arrogant claim of inspiration? As well might a man expect to cure the defect of a marshy foundation by substituting columns of iron for wooden posts, or that, while resting on wood, the support could be made firmer by introducing iron into the superstructure.

1087. As the introduction of the iron would diminish the competency of the foundation in proportion to the augmentation of weight, so the claim to inspiration lessens the competency of the testimony upon which it is advanced, proportionally as the incredibility is increased.

1088. But as respects the ancient witnesses, their own statements make them out unworthy of confidence. Facts or circumstances are stated which are manifestly blasphemous, inconsistent, and absurd, if not impossible. Thus a want of veracity or of discretion being demonstrated in some points, is sufficient to destroy validity in all.

1089. Revelation assumes God to be omnipotent, omniscient, prescient, and all good, yet represents him as under the necessity of subjecting his creatures to probation, to find out what, by the premises, he must foresee. It represents him while wishing his creatures to know him and his attributes, as not teaching them that which he wishes them to learn, yet punishing them and their posterity for ignorance arising from his own omission.

1090. It does not suffice to allege that the Old Testament taught God’s will to the Jews; since it is to me incredible that our Heavenly Father would give instruction of vital importance to a few of his children, leaving all the rest uninstructed, and yet afflict them for this result. But, admitting this possible, it appears that the instruction given the Jews in the book of Moses failed in those particulars, which are of paramount importance.

1091. In the Bible, God is represented as susceptible of jealousy, of wrath, of authorizing the butchery of three thousand Israelites for worshipping a golden calf; sanctioning the massacre of the whole nation of the Midianites, with the reservation of the virgins for violation by the bloody murderers of their kindred; the outrageous deception and fraud on the part of Jacob; swindling the Egyptians by borrowing their ornaments with intention of purloining them; hardening the heart of Pharaoh, yet afflicting his subjects for the obduracy thus produced; instructing Saul to surprise and massacre the Amalekites, even to each “suckling babe”, for a wrong done by their ancestors some hundred years before, as authorizing the hewing down with a sword the regal prisoner Agag in cold blood,[21] and sanctioning the destruction of whole pagan communities by David.[22]

1092. The following is the account given of this favourite of Jehovah: “And David said in his heart, I shall now perish one day by the hand of Saul: there is nothing better for me than that I should speedily escape into the land of the Philistines; and Saul shall despair of me, to seek me any more in any coast of Israel; so shall I escape out of his hand. And David arose, and he passed over with the six hundred men that were with him unto Achish, the son of Maoch, king of Gath. And David dwelt with Achish at Gath, he and his men, every man with his household, even David with his two wives, Ahinoam the Jezreelitess, and Abigail the Carmelitess, Nabal’s wife. And it was told Saul that David was fled to Gath: and he sought no more again for him. And David said unto Achish, If I have now found grace in thine eyes, let them give me a place in some town in the country, that I may dwell there: for why should thy servant dwell in the royal city with thee? Then Achish gave him Ziglag that day: wherefore Ziglag pertaineth unto the kings of Judah unto this day. And the time that David dwelt in the country of the Philistines was a full year and four months. And David and his men went up, and invaded the Geshurites, and the Gezrites, and the Amalekites: for those nations were of old the inhabitants of the land, as thou goest to Shur, even unto the land of Egypt. And David smote the land, and left neither man nor woman alive, and took away the sheep, and the oxen, and the asses, and the camels, and the apparel, and returned, and came to Achish. And Achish said, Whither have ye made a road to-day? And David said, Against the south of Judah, and against the south of the Jerahmeelites, and against the south of the Kenites. And David saved neither man nor woman alive, to bring tidings to Gath, saying, Lest they should tell on us, saying, So did David, and so will be his manner all the while he dwelleth in the country of the Philistines. And Achish believed David, saying, He hath made his people Israel utterly to abhor him; therefore he shall be my servant forever.”

1093. Here is massacre, spoliation, base lying to Achish, his truly noble-hearted friend, whom he deceives into a belief that he had made the people of Israel abhor him, when it was his intention to become king of Judea, and of course the enemy of his too-confiding protector, whenever an opportunity offered.

1094. Praise be to God that he has sent us a new way to religious light, not associated with this detestable immorality!

1095. Jehovah is made to arrest the sun, in order that Joshua may slaughter his flying foes. He is described as authorizing the Jews to extirpate their neighbours and seize their territory. I do most conscientiously declare that the portrait of Jehovah by the Bible appears to me more suitable for Satan than for our heavenly Father, who is represented by the spirits as perfectly impartial and equally loving to all his creatures.

1096. The example set in the Bible of slandering and persecuting those who did not believe in its doctrines, has ever been followed out by scriptural devotees, who would presumptuously represent that it is only from the Scriptures, which they recognise as the word of God, that a correct knowledge of the divine attributes can be obtained. But this is the converse of the truth. As described by Seneca, the Roman Sage, the God of the ancient theist was to the Jehovah of the Bible as Hyperion to Satyr. (See Seneca’s opinions of God, 1224)

1097. It appears to me a striking proof how far men can be demented by educational bigotry, that it should be supposed that their omnipotent God can require human missionaries’ aid to promulgate or carry out his will.

1098. The Old Testament does not impart a knowledge of immortality, without which religion were worthless. The notions derived from the gospel are vague, disgusting, inaccurate, and difficult to believe. The Pentateuch did not give the Jews an idea of immortality, nor were those Jews distinguished for morality, who from other sources than the Pentateuch embraced a belief in immortality. It has already been pointed out that the most enlightened sect among the children of Israel, the Sadducees, did not believe in a future state, while the Pharisees, who professed to believe therein, appear to have been so immoral as to be pre-eminently the objects of Christ’s denunciation.

1099. As respects the precepts of Christ, those on which he laid most stress are not only neglected, but grossly violated, by the opposite course being sanctioned by the overruling sentiment of society. Nothing would subject a man to more contempt in Christendom than a tame submission to blows, or being so poor as to wear patched or ragged clothes. There are few, if any, in Christendom, who would not rather have any deficiency in attire attributed to accident or taste, than to poverty.

1100. I have shown that the idea which the Pharisees entertained of heaven, as portrayed by Josephus, representing the wicked like the rich man within sight of the good, would be a hell to a good-hearted angel. This representation is sanctioned by Christ in his story of the rich man and Lazarus. The only reward promised to his apostles was worldly preeminence in the form of judgeships. Hence it were hardly reasonable for those who are subordinate in merit to the disciples to expect any better remuneration. Hell is as absurdly as horridly typified by eternal exposure to interminable fire.

1101. Thus neither among the Jews, nor among Christians, has the Bible furnished any adequate account of a future state, nor has it been productive of higher morality; since the only morality which does exist, is coupled not only with the neglect, but with the violation of those precepts which the gospel inculcates.

1102. Diogenes took a lantern to see if he could find an honest man in Greece. Were any one to employ a lime-light, he would not in Christendom find a Christian who carries out in practice the precepts of his divine Master. If those who know their Master’s will, yet do it not, are to be beaten with many stripes, while the ignorant pagan is to bear but few, were it not better to be a pagan than such a Christian as those are, for the most part, who exist in Christendom? Unless our missionaries can make better Christians, is it not inhumane to add to the number?

1103. On calling on a bigoted, self-styled disciple of Christ to show me anyone who put the precepts of Christ into practice, the reply was, “We rely on his merits.” “That is all you do,” said I. “In common with others of your tenets, you make the blood of Christ a fund on which every sinner may draw in proportion as he has confidence in its detersive influence.”

1104. I am supported in some of the views above presented, by a communication from a believer in revelation, under the signature of Bosanquet, to the Baltimore Church Times, for June 15, 1848. I will quote a portion of this communication, which is as follows:

1110. Let not the reader infer that these admissions come from a free-thinker. The following remarks will prove the writer one of the faithful, in the sense in which this epithet argues a mind chained down by abject enthralment, to put any constructions on facts but that which is subversive of educational prejudice: “All the evils of which the existence is admitted are due to our narrowing down our reception of truths and facts to the limits of reason—of our own more or less shallow individual reason.”

1111. Now to me it seems that the nominal profession of a faith in facts which are absurd and contradictory, and professed reverence for precepts which are as utterly impracticable as unwise in the abstract, induces this monstrous incompatibility of the actual morality of Christendom with the professions of Christians and doctrines of Christianity.

1112. Our submission to scriptural authority is not to be governed by our own reason, but by that of persons who lived many ages ago, originally assumed to be inspired by God, upon human testimony; which in the case of Spiritualism, or any other than the one in point, is treated as mere chaff.

1113. It strikes me, from the considerations presented under the head of Mundane Wealth, that the precepts of Christ were fundamentally erroneous, so far as they discredit and discourage efforts for the honest acquisition of wealth. (908.)

1114. God has given the fowls of the air feathers as a natural clothing, and thus any effort to procure clothing on their part is rendered unnecessary; he has not given them hands nor intellectual ingenuity to spin and weave. On the other side, with little exception, man is naturally devoid of clothing, and requires clothes to protect him from the scorching solar rays or freezing blasts of winter, but has been furnished with the hands and the ingenuity to spin and weave. Under these circumstances, was it reasonable to allege that man should be governed by the example of the feathered creation? Was it reasonable to infer that there should be no spinning or weaving by men, because there neither was nor could be any performed by fowls?

1115. Again, the lily, like all other vegetables, not only comes into existence naked, but remains so, since it neither can nor will clothe itself, and would perish if by any artificial clothing it were shut out from the influence of the solar rays, and from the absorption of carbonic acid, which furnishes the vegetable creation with the carbon requisite for the fibres essential to stability. Hence the allegation that Solomon in all his glory was not clothed like the lily, is irreconcilable with the nature and actual state of this beautiful flower, which is destitute of clothing by nature, and which would perish if it were clothed. The skin of vegetable leaves, to a certain extent, performs for them what mouths do for animals. How unreasonable, then, to argue from one to the other, that man should imitate the vegetable; or to compare a plant, naturally and of necessity naked, with a king gorgeously clothed?

1116. The degrading a rich man, whether honest or not, to the level of a felon or murderer, as respects accessibility to heaven, and of course favour in the sight of God, is so erroneous, that there never was a precept which was less respected in practice, by the votaries of its author. As I have heretofore remarked, the conduct of Christians is not merely negative in respect to this precept—they do not merely neglect it; their course is the converse of any obedience to its dictates. Yet professed Christians while violating their divine Master’s behests in a way which makes their performance the inverse of the results which their professions involve, for the most part treat any person who does not profess devotion for Christ’s doctrines, as actually more culpable than themselves, and more liable to retribution after death. This is about as just as for a man, who after marrying a woman and calling her his wife, should act the inverse of the obligations imposed by the connubial contract, and then consider an individual who had never entered into any obligation with her of any kind, as guilty of sinful neglect in not acknowledging as a wife, one whom he never married. The question is, who treats the woman most ill, he who acknowledges but neglects, or he who does not display a hymeneal devotion which he never led her to expect?

1117. Again, the precept to return good for evil, would, if acted up to, encourage evil. Were a man to submit quietly to be robbed, whipped, and cheated, he would encourage robbing, flagellation, and fraud. Far wiser is the precept of Confucius, “Return good for good; for evil, justice.” The impracticable precept of Christ is so far from being carried out by professing Christians, that in their conduct to the aborigines of Africa, India, and America, they have always been aggressive, always rewarding the hospitality of the natives with fraud and violence, and their conduct toward each other is the inverse of the ultra precept of Christ—“Return good for evil.” They not unfrequently return evil for good.

1118. There is, as I think, nothing more injurious than the habitual violation of acknowledged professions. If the violator be aware of his inconsistency, it involves the incessant perpetration of manifest wickedness; and if his mind be so cramped by education that he commits such violations unconsciously, it must degrade the all-important power of distinguishing good from evil. Thus, in the garb of truth,

1119. It is this nominal devotion to the doctrines of Christ, with a demeanour diametrically in teeth of them, which causes that anti-Christian morality which Bosanquet portrays.

1120. But I am conscientiously of opinion that the respect paid to Abraham, Jacob, Moses, Samuel, David, &c., by which one five hundred-millionth of the blood of Abraham is made an honour to Jesus Christ, is among the reasons of the low state of morality among those who consider the Bible as the Word of God, and are thus led to view with indulgence, prostitution, murder, massacre, rape, cheating, and fraud. Agreeably to the opinion of a champion of Christianity, already quoted, “The worshipper is assimilated to the imaginary deity whom he worships.”

1121. With the exchange of two words for two other words, the verses which Pope ascribes to Eloisa, might well be uttered by many self-called Christians, who in defending the gospel from any conscientious attack, hesitate not at any intemperance of language, and yet think that the marriage ceremony is all that is called for.

1123. Although the substitution of the words wealth and power for love and man would spoil the rhythm, it would not lessen the applicability to the great mass of those who call themselves Christians, while not only neglecting, but positively violating the precepts of Him by whose blood they still hope, by a due degree of faith, to wash away their transgressions.

1124. The universe, as it is presented to my mind, induces a belief that it must have a presiding deity of commensurate power. As there are millions of suns, each having its planets; as the space which it occupies appears to us little short of infinity; as it must have endured from eternity, and must endure eternally,—the power and glory of this presiding deity must be commensurate with his realm, as to extent and magnificence. Yet evil exists; which can only exist from choice on his part, or because it cannot be avoided. There must be a want of will or power to prevent or remove evil. Such is the God which my reason obliges me to acknowledge. Where impressions are the offspring of reason, they cannot destroy their parent. But those who owe their opinions of their deity to tradition, have a deity which, not having originated from reason, may always be made the means of setting its dictates aside.

1125. The bigot’s god is a dangerous idol, although he be not represented by an image; and no less dangerous is any book which owes authority to hereditary, intolerant dictation and servile devotion.

1126. The fear of public opinion, or a desire to do what is deemed right among men, seems to be the principal motive for religious professions and church-going in the great mass of society. The prevailing morality being, as already noticed, not only neglectful of Christ’s precepts, but absolutely the inverse of them—not only permitting, but calling for a course diametrically opposite, as respects the acquisition of wealth and submission to wrongs—shows that it is not generally founded on a desire to cultivate the good will of Christ, but to square with sectarian opinion. I hold that one cause of this is, that the conviction of a future state, in which happiness is in proportion to our deportment here, is not so deep as that which I now have. Under the conviction which I have, nothing could tempt me to act in such way as to produce a retrograde influence on my pretensions as a spirit.

1127. It seems to me, as urged by me before, that no one believing the language of Abraham, as narrated and sanctioned by Christ, to have come authenticated direct from the Son of God, and consequently expecting it to be verified, would render himself liable to the punishment of Dives for the sake of enjoying the good things of this world.

1128. The idea that souls are to remain in the grave till the “last day,” the procrastination of that day and geological knowledge being inconsistent with the belief that any such day will arrive, makes the sinner less fearful, the good less hopeful, and diminishes the number of those who are actually, in their worldly conduct, influenced by their hopes or fear of future rewards or punishments.

1129. The expectation of washing away sin through the merit of a bigoted belief in Christ, co-operating with the vague, contradictory, and irrational idea of heaven and hell recorded in Scripture, seems to be the reason why Christians act so inconsistently with the precepts of Him whom they professedly adore.

1130. Nothing can be more inconsistent with the religion inculcated by my spirit friends, than the idea of atonement for sin by faith in any religion, true or false.

1131. Had there ever been any available light let in from the spirit world, this error had been denounced, and having been thus stamped as erroneous from on high, could not have acquired or retained its mischievous hold of so many millions of human beings, by substituting blind faith for genuine virtue.

1132. Another reason why, throughout Christendom, the vices most deprecated by Christ are those pre-eminently prevalent, is that his precepts were absolutely impracticable, unless explained away in the style of Lord Peter in the “Tale of a Tub.”

1133. Some of the excellent Society of Friends may, as respects war, have been obedient to the precepts of Christ, and probably in other respects deviate from them less than most other sects; but as to wealth their course is the inverse of giving away their money. They are rationally among the most active and successful in the honest acquisition of money. In this they would act morally, excepting the violation of their recognised obligation to obey the precepts of Christ.

1134. Does not experience show that nothing is more injurious to morals than unreasonable restraint? This has been seen in the profligacy of the children of puritanical sectarians. To disobey an unreasonable restriction always appears comparatively a trivial offence. Going to a play, in the opinion of the mass of the world, is not sinful; but for a minor to go to a play in disobedience of parental authority, by stealth, deception, or lying, becomes sinful delinquency, and introduces a habit which may lead to crime as wicked as that of the conduct of Jacob to Esau. Lying and deceiving for venial purposes will soon induce the habit. The restriction from eating pork or drinking wine has no doubt induced much deception and falsehood among the followers of Mohammed, and thus made a crime where none would have existed. In like manner, the putting a rich man on a footing with a felon, as respects access to heaven, forbidding the resistance to blows or spoliation, makes almost every professed Christian practically unfaithful to his professions, and of course an infidel of the worst kind. More or less of this infidelity is involved in various ways, as above admitted by “Bosanquet.”

1135. If the history of Christianity, so called, be reviewed, it will be found that the deviations from the precepts of Christ during the present age are quite venial, compared with those which took place during the thousand years or more in which Romanism had the ascendency.

1136. A painful picture of the morals of the clergy during that period may be found in a recent work by Bishop Hopkins of Vermont. It would seem as if the crimes and indecency displayed during the Middle Ages, exceed even those of Abraham, Moses, Jacob, and David, and Samuel, the cruel, despotic pope of Judea. The deposition of Saul for not killing Agag, and his hewing his royal prisoner down with a sword in cold blood, may have been looked to as a justification of pontifical cruelty and despotism.

1137. The immense importance attached by mankind to correct religious impressions is demonstrated, in the first place, by the enormous expenditure throughout this world in sustaining those who are conceived by their constituents to be the true expounders of religion;[23] and, in the second place, by the blood and treasure which have been expended either in missions or in wars, for the extension or defence of the impressions believed by various sectarians to be the most accordant with truth.

1138. Yet it must be plain that in no case has there been any higher evidence than that of an alleged human communication, direct or indirect, with some recognised deity, if not the true God. If the will of God has ever been revealed, the number who have actually pretended to an interview with him, or with any immortal subordinate spirit are very few. The Old Testament depends upon the testimony of Moses and a few Hebrew prophets, whose inspiration rests upon their own allegations, respecting themselves or each other.

1139. As regards the basis of Christianity, there are two irreconcilable opinions: one held by the Protestants, the other by the Roman Catholics; since although there is a great diversity of opinion between Protestants, there is between all Protestants and Papists this difference: The latter relying on their own church as the sole depository of all the evidence of Christianity, do not allow any direct recourse to Scripture for a rule of faith. The former reject the claims of the church of Rome, and resort to the gospel for their rule of faith.[24]

1140. But wherefore should such implicit confidence be placed in language alleged to have been held by Moses or any other ancient author? or should they be credited, even when they allege God to have used such words as these, “Let me wax hot in my wrath that I may consume them.” The motive for this imputation against God, was that Moses might take credit for moderation in slaughtering only three thousand of God’s chosen people in one day, for worshipping a golden calf, made by his own brother, afterward made high-priest. Thus the ringleader, being the brother of Moses, was loaded with honours, while those whom he led astray were to be massacred in cold blood. Yet it is on such witnesses as this blood-thirsty, blasphemous bigot, that orthodoxy relies for assuming the Pentateuch to be the word of God, censuring, if not persecuting, all who do not concur with it.

1141. The intercourse with the angel Gabriel rests upon the evidence of Mary alone, who was interested immensely to make her child a god, instead of being her illegitimate offspring. Of the dream of Joseph there can be no witness besides himself. But would a dream be now admitted as testimony in any court of justice.

1142. The diversity of opinion existing between Romanists and Protestants, are briefly exhibited in the subjoined quotations from the controversy between Archbishop Hughes and the Rev. Mr. Breckinridge. They have already been cited by me in a pamphlet on the better employment of the first day of the week. Here are the opinions of two men highly qualified to judge. In one, we have an eminent champion of Romanism; in the other, a no less able champion of Calvinism. To the latter belongs the distinction of having persecuted the Quakers and witches, and of having roasted Servetus; to the former, putting some hundreds of thousands to death or torture by the sword, the rack, or the fagot.

1143. Agreeing with each of the parties that the other is in the wrong, I, of course, assume that they are both in error. Taken together, they may be considered as proving that there is no evidence in favour of Christianity, which I have not the authority of eminent Christians for rejecting. In the 29th page of the controversy between himself and Breckinridge, Bishop Hughes speaks as follows:

1144. “My fourth argument was, that the Protestant rule of faith actually undermines the authority of the Scriptures, by extinguishing the proofs of their authenticity and inspiration, and consequently terminates in moral suicide. Just imagine to yourself an ordinary will or testament, written but twenty years ago, purporting to be the last will and testament of a wealthy deceased relative, and designating you as heir, but without either signature or probate, and ask yourself what it would be worth? Could such a document establish its own authenticity? And yet this is precisely the situation to which the Protestant rule of faith reduced the Scriptures, by which, and by which alone, their authenticity could have been established. St. Augustine, of whom Presbyterians are sometimes wont to speak with respect, declared that it was the testimony of the church which moved him to believe in the Scriptures. But now the order of belief is ‘reformed.’ Men pick up (pardon the phrase) the sacred volume, as they find it floating on the sea of two thousand years, and by one great but gratuitous act of belief, which flings all intermediate church authority and tradition to the winds, they say ‘the Bible is the Bible, and we are its interpreters, every man for himself.'”

1145. It seems not to have occurred to the right reverend champion of the Catholic creed, that it is not more true that a testament without witnesses is of no validity, than it is true that the testimony of witnesses claiming under the will, cannot be admitted. A document written after the death of the testator would not be considered in a court of justice as entitled to the name of a testament. But were persons to write a will after a man’s death, and bring it forward, claiming under it supremacy, would their claim produce any result beside derision?

1146. The distinguished prelate justly treats the gospel as resting on the traditionary evidence of the church; since, as he truly urges, the church existed before the gospel, having been instituted at the time when his instructions were given to the apostles by Christ.

1147. But how much value is to be attached to the testimony of the church, may be learned from the following opinion of the learned clergyman to whom I have alluded as the other party in the controversy, (pages 35, 36:)

1148. “The unwarrantable liberties of your church with the word of God show her fallible to a deplorable degree.

1149. Your rule, if observed, requires implicit faith in the decretals and interpretations of fallible men, which is subversive of the very nature and end of religion in the soul. Faith supposes knowledge, conviction on evidence, and trust in God, founded on a belief of divine truth; but your rule requires unconditional submission to the dicta of the church in the lump. The ‘Carbonaria fides,’ or faith of the collier, is the very faith required. It is as follows: When asked, ‘What do you believe?’ he answered, ‘I believe what the church believes.’ ‘What does the church believe?’ Ans. ‘What I believe.’ ‘Then what do you and the church together believe?’ Ans. ‘We both believe the same thing.’ This is the grand catholicon for believing every thing, without knowing any thing. In this soil grew the maxim that ‘ignorance is the mother of devotion.’ It is believing by proxy, or rather not believing at all, in the true sense. Here is the secret of the unity of your church.”

1150. To conclude, I agree with the right reverend able and learned archbishop, that Christianity has no witnesses but those disciples of Christ whom he calls the church; but I also concur with his able, learned, and reverend opponent, that the said church is neither competent as a witness, nor reliable as a foundation for Christianity.

1151. Breckinridge does not perceive that the gospel on which he relies, and the recorded traditions which ascribe that work to inspiration, have no better foundation than the testimony of fallible men.

1152. Manifestly, however, the authority of the church of Rome cannot be overset without oversetting the authenticity of the Christian religion.

1153. Could any one believe that an experienced farmer would sow a field with garlic when intending to have a crop of wheat? Would not the conclusion be that if a field upon his farm were occupied by that objectionable weed, it must have been the spontaneous production of the soil, not of a mistake so gross on his part? Yet our prescient God is represented as so much inferior in foresight to an ordinary farmer, that while the religious soil of Christendom was for ages occupied with crops of Catholicism, in the Grecian or Roman modification, the seed of Protestantism was sown by God through his son and vicegerent, Christ, intending to have the soil occupied by Protestantism. Manifestly, either it was intended that Catholicism should prevail, as above described, or an omnipotent, omniscient, and prescient God did not preside over the seeding.

1154. Yet notwithstanding this diversity as to the true import of Christianity between the most distinguished Christian sectarians, each sect conceives itself justified in propagating its own peculiar opinions among ignorant pagans. The principle being thus sanctioned, that those who believe themselves to have become acquainted with religious truth, are justified in propagating a knowledge of it, wherefore should not that privilege be exercised by a spiritualist as well as a Christian?

1155. Humility is one of the virtues inculcated by Christ; but if his disciples assume to themselves a peculiar capacity to know what is true, and an exclusive right to teach what they thus assume to be truth, there will be no humility in their practice, however it may be blazoned among their professions.

1156. The view which I have presented in the preceding pages is corroborated by a personage of no less authority than William Pitt, afterward the Earl of Chatham, and prime minister of England. His opinions, alleged to have been originally published in the London Journal for 1733, are as follows:

“Pure Religion and undefiled before God and the Father, is this: to visit the Fatherless and Widows in their afflictions, and to keep one’s self unspotted from the World.”

1157. “Gentlemen: Whoever takes a view of the world, will find, that what the greatest part of mankind have agreed to call religion, has been only some outward exercise esteemed sufficient to work a reconciliation with God. It has moved them to build temples, flay victims, offer up sacrifices, to fast and feast, to petition and thank, to laugh and cry, to sing and sigh by turns; but it has not yet been found sufficient to induce them to break off an amour, to make a restitution of ill-gotten wealth, or to bring the passions and appetites to a reasonable subjection. Differ as much as they may in opinion concerning what they ought to believe, or after what manner they are to serve God, as they call it, yet they all agree in gratifying their appetites. The same passions reign eternally in all countries and in all ages, Jew and Mohammedan, the Christian and the Pagan, the Tartar and the Indian, all kinds of men who differ in almost every thing else, universally agree with regard to their passions. If there be any difference among them, it is this; that the more superstitious, the more vicious they always are, and the more they believe, the less they practise. This is a melancholy consideration to a good mind; it is a truth, and certainly above all things, worth our while to inquire into. We will, therefore, probe the wound, and search to the bottom; we will lay the axe to the root of the tree, and show you the true reason why men go on in sinning and repenting, and sinning again through the whole course of their lives; and the reason is, because they have been taught, most wickedly taught, that religion and virtue are two things absolutely distinct; that the deficiency of the one might be supplied by the sufficiency of the other; and that what you want in virtue, you must make up in religion. But this religion, so dishonourable to God, and so pernicious to men, is worse than Atheism, for Atheism, though it takes away one great motive to support virtue in distress, yet it furnishes no man with arguments to be vicious; but superstition, or what the world means by religion, is the greatest possible encouragement to vice, by setting up something as religion which shall atone and commute for the want of virtue. This is establishing iniquity by a law, the highest law; by authority, the highest authority; that of God himself. We complain of the vices of the world, and of the wickedness of men, without searching into the true cause. It is not because they are wicked by nature, for that is both false and impious, but because to serve the purposes of their pretended soul-savers, they have been carefully taught that they are wicked by nature, and cannot help continuing so. It would have been impossible for men to have been both religious and vicious, had religion been made to consist wherein alone it does consist; and had they been always taught that true religion is the practice of virtue in obedience to the will of God, who presides over all things, and will finally make every man happy who does his duty.

1158. This single opinion in religion, that all things are so well made by the Deity, that virtue is its own reward, and that happiness will ever arise from acting according to the reason of things, or that God, ever wise and good, will provide some extraordinary happiness for those who suffer for virtue’s sake, is enough to support a man under all difficulties, to keep him steady to his duty, and to enable him to stand as firm as a rock, amid all the charms of applause, profit, and honour. But this religion of reason, which all men are capable of, has been neglected and condemned, and another set up, the natural consequences of which have puzzled men’s understandings, and debauched their morals, more than all the lewd poets and atheistical philosophers that ever infested the world; for instead of being taught that religion consists in action, or obedience to the eternal moral law of God, we have been most gravely and venerably told that it consists in the belief of certain opinions which we could form no idea of, or which were contrary to the clear perceptions of our minds, or which had no tendency to make us either wiser or better, or, which is much worse, had a manifest tendency to make us wicked and immoral. And this belief, this impious belief, arising from imposition on one side, and from want of examination on the other, has been called by the sacred name of religion, whereas real and genuine religion consists in knowledge and obedience. We know there is a God, and know his will, which is, that we should do all the good we can; and we are assured from his perfections, that we shall find our own good in so doing.

1159. And what would we have more? are we, after such inquiry, and in an age full of liberty, children still? and cannot we be quiet unless we have holy romances, sacred fables, and traditionary tales to amuse us in an idle hour, and to give rest to our souls, when our follies and vices will not suffer us to rest?

1160. You have been taught, indeed, that right belief, or orthodoxy, will, like charity, cover a multitude of sins; but be not deceived; belief of, or mere assent to the truth of propositions upon evidence, is not a virtue, nor unbelief a vice; faith is not a voluntary act, does not depend upon the will; every man must believe or disbelieve, whether he will or not, according as the evidence appears to him. If, therefore, men, however dignified or distinguished, command us to believe, they are guilty of the highest folly and absurdity, because it is out of our power; but if they command us to believe, and annex rewards to belief, and severe penalties to unbelief, then they are most wicked and immoral, because they annex rewards and punishments to what is involuntary, and, therefore, neither rewardable nor punishable. It appears, then, very plainly unreasonable and unjust to command us to believe any doctrine, good or bad, wise or unwise; but, when men command us to believe opinions which have no tendency to promote virtue, but which are allowed to commute or atone for the want of it, then they are arrived at the utmost pitch of impiety, then is their iniquity full; then have they finished the misery, and completed the destruction of poor mortal man; by betraying the interest of virtue, they have undermined and sapped the foundation of all human happiness; and how treacherously and dreadfully have they betrayed it! A gift, well applied, the chattering of some unintelligible sounds called creeds; an unfeigned assent and consent to whatever the church enjoins, religious worship and consecrated feasts; repenting on a death-bed; pardons rightly sued out; and absolution authoritatively given, have done more toward making and continuing men vicious, than all the natural passions and infidelity put together. For infidelity can only take away the supernatural rewards of virtue; but these superstitious opinions and practices have not only turned the scene, and made men lose sight of the natural rewards of it, but have induced them to think, that were there no hereafter, vice would be preferable to virtue, and that they increase in happiness as they increase in wickedness; and this they have been taught in several religious discourses and sermons, delivered by men whose authority was never doubted, particularly by a late Rev. prelate, I mean Bishop Atterbury, in his sermon on these words: ‘If in this life only be hope, then we are of all men the most miserable,’ where vice and faith ride most lovingly and triumphantly together. But these doctrines of the natural excellency of vice, the efficacy of a right belief, the dignity of atonements and propitiations have, beside depriving us of the native beauty and charms of honesty, and thus cruelly stabbing virtue to the heart, raised and diffused among men a certain unnatural passion, which we shall call a religious hatred—a hatred constant, deep-rooted, and immortal. All other passions rise and fall, die and revive again; but this of religious and pious hatred rises and grows every day stronger upon the mind as we grow more religious, because we hate for God’s sake, and for the sake of those poor souls, too, who have the misfortune not to believe as we do; and can we in so good a cause hate too much? the more thoroughly we hate the better we are; and the more mischief we do to the bodies and states of these infidels and heretics, the more do we show our love to God. This is religious zeal, and this has been called divinity; but remember, the only true divinity is humanity.

W. Pitt.”

1161. The Rev. Allen Putnam, whose narrative of his conversion to Spiritualism, has been submitted, gave a very sensible and interesting lecture on this new doctrine, at the Melodeon, in Boston, last October. One of his remarks struck me as being very well warranted by my own observation and experience. He said that we are wont to express indignation at the absurd, cruel, and unnatural Chinese custom of cramping the female foot; but to him it appeared that in Christendom a much worse practice existed, that of cramping the minds of females by bringing them up zealous sectarians, their opinions, in general, being determined by their parentage. Thus Miss A. is a Romanist; Miss B. an Episcopalian; Miss C. a Calvinist; Miss D. a Methodist; Miss E. a Jewess; all most excellent creatures in any other respect excepting the effects of educational sectarianism, which had been interchanged, had their parentage been commuted. (259.)

1162. One of the blessings of Spiritualism, according to my view, is, that this cramped state of the mind, which attaches importance to various phases of analogous educational error, will be removed by receiving their opinions from the same source. But it seems that one of the most amiable and interesting among those angelic devotees, has been actuated by the same anxiety for my salvation from hell, that I have felt for her emancipation from the educational ligatures imposed upon her otherwise excellent understanding. The following letter is the fruit of her zeal in my favour:

August 1, 1855.

1163. My dear Sir: You have too much kindness yourself, not to receive in kindness what is so intended; and you have too much politeness not to grant as much as you ask of a friend. I, therefore, with all confidence, send you the enclosed letter, written by one of the first intellects in the country. Now, if when you send your pamphlets and the papers you wish me to read, you will state that you have read this letter, (with the care you wish me to read yours,) not to refute but to comprehend the mind of the writer, I will do the same. But, as what I send to you requires higher power than any power in created man, I will continue to pray to this higher power, this Creator of all things, that you may so read under his blessing and guidance, (before whom you and the very world upon which you tread, are but a molecule or mite,) that you, I say, may find that salvation for your immortal soul, which you seem so much to desire. If you believe that your father and sister exist, and consequently, that you have a soul that cannot die, you must feel a deep anxiety with us all for the future welfare of this soul, and will not treat with indifference the attempt to offer you that which is a complete satisfaction to your friend!

1164. I would avoid argument, as two persons at opposite points can never see the objects in the same light; but I send simply the Christian’s plan of salvation, to which I only ask you to attend as carefully as I attended to the statement of your theory. When I return to New York permanently, I will inform you. As I am anxious to retain these papers, and life is uncertain, please so arrange them that they may easily be found, should any thing happen.”

1165. The following lines, which are subjoined in the title page of my pamphlet, addressed to the Episcopal clergy, would have forewarned any but an enthusiast, that there was an outwork to be conquered before any impression could be made:

1167. Persons who should differ about axioms could never agree in mathematical demonstrations, nor is it possible for A and B to agree in theology, when A assumes what to B appears to comprise a contradiction within its premises and conclusions. Having for years held the opinion conveyed in the above lines, to be self-evident truth, it is of course useless to debate with those who take an opposite view, especially just at this time, when I believe that opinion to be sanctioned by my spirit friends. This opinion was urged in my letter to the Episcopal clergy; yet this kind adviser has not seen, or has not taken pains to understand, its all-important bearing.

1168. The letter of this charming woman commences with begging the question. It is assumed that the arguments of her clerical friend require for comprehension a higher power than any power created in man. But this to me appears fanatical presumption, just as much as it would be in any other sectarian. The excellent authoress of the epistle puts herself in a class of females whom it has been my object to emancipate from the restraint imposed upon their minds, no less cramping than that to which the feet of Chinese ladies are subjected.

1169. It must be evident, that unless there was a successful precursory effort by facts and reasoning, to make me believe that what appears to me below good sense, is actually above it, her inference that discussion would be useless is quite evident. But this amounts to an admission that the opinions which it is her object to impart, are not founded in reason.

1170. Her clerical friend falls into the same error, as will appear from the following quotation. The last postulate in the world which he could induce me to admit, would be that any thing which owes its existence entirely to barbarous, wicked, ignorant, covetous, and blood-thirsty men, can be God’s word, and, therefore, paramount to human reason.

1171. How would he enable an idiot to believe in the Bible, or in any thing? Is not our capacity to believe correctly, greater as our reason is better by nature? It is only through his own intellectual faculties that he has received his opinions and can defend them. It is through my reason that my head and heart repel the Old Testament as, for the most part, the work of a set of unprincipled bigots, comprising allegations which the present state of astronomy and geology demonstrate to be fallacious, and which, independently of that cramping of the intellect by education, which it is my ardent desire to remove, would be denounced replete with indecency, immorality, and misrepresentation of God.

1172. It is striking that this kind lady, in referring to my sister and other spirit friends, should suppose that I would slight the direct heartfelt evidence received from them, in obedience to impressions felt by her in common with every other devotee to any religion whatever. They could, with just as much consistency, appeal to their tenets, and assume their “Koran,” their “Shasters,” or “Zendavesta” to be above my reason.

1173. But the whole tenor of this application shows that the authoress expects to set aside the results of nearly twenty months’ investigation, creating in me a firm devout conviction that I have a correct knowledge of the spirit world, received through my relatives, friends, and high spirits, in deference to those of a set of people of whom I know nothing but ill. May God do that for her which she has so benevolently implored for me, and remove from her brain the influence of educational narrowness. I would utter the same aspiration for the divine whom she has brought in as her advocate, who I hope as sincerely believes what he alleges, as I believe in the communications of my guardian spirits.

1174. But this superior intellect, it will be shown, falls into one of the most inexcusable errors, into which a tyro in reasoning can fall, that of founding his arguments on premises which are emphatically denied by the other party—a gross begging of the question, that the Bible is the word of God, and paramount to human reason.

1175. In a subsequent part of this letter, Hume’s excellent rule is set aside: that we must weigh the probability of the evidence against the improbability of the miracle. Rochefoucault alleges, ‘Tis better to tell a probable lie, than an extremely improbable truth. By what evidence can any record be proved true, when it is vastly more probable it should be false, than the facts recorded by it should be true.

1176. Manifestly, there are but these two ways in which any record can command credence: either there must be external evidence sufficient to weigh against the improbability of the facts which it has recorded; or those facts must be of a nature to create belief from their probability, from what is called internal evidence. As to external evidence, clearly any amount of that, may be adduced without creating a belief in spiritual manifestations. Human evidence is wholly inadequate to prove any thing which sectarianism does not wish to admit. Considering the external evidence of Scripture as vastly inferior to that on which Spiritualism is founded, and the miracles recorded, and the doctrines taught, as carrying no evidence of their truth, but the contrary, I do not understand upon what reasonable ground they are to be identified with the word of God.

1177. This fascinating lady supposes that she gave ear to my exposition of my views; but I am under the impression that she is quite deaf to any thing that does not concur with her fanatical impressions, otherwise she would never have looked upon me as one to be converted from the opinions which I entertain by the reasoning of her clerical friend, beginning with a begging of the question: assuming that revelation is God’s word, in order to prove it to be God’s word.

1178. So the Bible is true because of the miracles which it records; and these are true because the Bible records them!

1179. If she can so confine her mind as to become master of the pyramid of facts which I have raised in favour of Spiritualism, she will perceive that all other evidence of immortality sinks into insignificance as compared with it. Now all this may be nominally abrogated by denying the truth of it. But if I do not rely on my own senses, is it likely I shall rely on those of other persons, in whom I have no more confidence than her clerical adviser and herself have in Mohammed and his disciples.

1180. I subjoin a portion of the letter of the clerical champion, whose reasoning this interesting devotee deems so conclusive. I have gone over the whole of it, and have ascertained that by substituting Allah for God, Mohammed for Christ, Prophet for Redeemer, Mediator for Saviour, it has a qualification which would be deemed a merit elsewhere, if not in Christendom: it would serve just as well to uphold the religion of Mohammed, as that of Christ.

1181. The letter is so long that it would occupy too many pages to give the whole; but I will give a portion, sufficient to show how the reasoning, on which many sectarians rely, may be just as good for any other creed, founded on an arrogation of premises, as that for which they contend.

1182. “Allah forbid that I should depreciate the value of reason in any of its offices. Reason is Allah’s gift to man, and must be used as Allah designs. But so is the Koran Allah’s gift to man, and must be used as Allah designs. Two gifts from the same perfect being cannot conflict with each other. The Koran in its teachings and revealings may go beyond or rise above the comprehension of our reason, because reason in man is a finite and imperfect gift, while the Koran from Allah opens the mind of an infinite and perfect being. But the Koran does not and cannot in any thing contradict reason, because Allah does not and cannot contradict himself. Unless, therefore, you are prepared to say that the Koran is not Allah’s gift to man—if you are a believer in its true divine inspiration—you must see and admit that when the Koran, as Allah’s mouth, reveals any thing which our reason cannot as yet comprehend, because beyond or above, though not against, that reason, then Faith must submissively receive the revelation addressed to it, and Reason stop her speculation and shut her mouth at the limit which Allah has set. Reason has to do with the evidences which show the Koran to be Allah’s gift; with the grammatical and intended sense of what Allah taught and revealed in the Koran, and with the use of what in the Koran is clear to the comprehension of man. But here Reason’s province ends. When the Koran goes beyond or rises above this point, Reason must pause and adore, and Faith must go forward and receive. I do not hold, as you intimate, that the right exercise of reason ‘is impious,’ or that Reason is to be discarded and Faith substituted, if by this be implied any thing incompatible between the proper offices of Reason and Faith; but I mean that our finite reason is to stop at the limit assigned her by her author, and let Faith as a higher power go forward and receive what Allah teaches or reveals to her acceptance. Faith can now receive more than Reason can as yet comprehend. She does so in the province of nature; she must do so in the province of revelation. This cannot be denied without taking at once the ground of the infidel—a ground from which, I doubt not, you would shrink back as from the border of an open pit of destruction.

1183. I am thus brought to your remark, that ‘The Mohammedan system, as generally received, is not difficult to understand.’ If this be strictly true, it must be because that system, ‘as generally received,’ is not the true system; for, in this sense, or as truly and rightly received, the Mohammedan system contains various things which it is difficult to understand, if by understanding be meant comprehending. We may, indeed, understand that a fact or a truth exists or is revealed, while that fact or that truth itself is, for the present, utterly beyond or above our comprehension. And this is precisely the case with the Mohammedan system rightly viewed. It contains various facts and truths which our reason cannot yet fathom. Natural reason loves to separate and set aside these great and high things from the Koran as non-essentials, and then to busy itself with those parts of the Koran which are level with its own height; pleased with the dream that it has grasped enough, has grasped all that can be of any real value. Believe me when reason does this, for one who has the Koran in his hands, she plays at a perilous game.

1184. The main position which I have thus far taken is, however, virtually conceded in another part of your letter. Alluding to what I had urged as to the importance of acknowledging Mohammed as your mediator, and relying on his mediation only for justification as all-sufficient, reconciling all difficulties, and removing all embarrassment from the consideration of the union of justice and mercy in the deity, you say: ‘But does it remove all embarrassment? Is not Allah himself the author of the plan of salvation? Was not Mohammed himself Allah, and also his vicegerent?’ The impossibility of answering these questions satisfactorily to the plainest reason, teaches me to recoil from the impiety of inquiring how my Maker will save me or reconcile his own attributes? I know full well that the great mass of human minds are totally incapable of considering such a subject with any approximation to a solution of it, and therefore do I feel that the eternal salvation or condemnation of mankind does not depend on such theological questions. Here you directly admit the inability of reason in most minds satisfactorily to comprehend some of the great and high points of the Mohammedan system, and the consequent impiety of her attempting such a comprehension. You might as well explicitly admit her inability for this comprehension in all minds; for no mind in its present state can by reason alone grasp all that Allah has revealed in the Koran. These great and high things are not proposed to reason alone, but to reason so far as their evidence is concerned, and to faith so far as their substance is to be received. Reason may satisfy herself that they are revealed. Faith alone can take in the substance which they contain. When they are proposed to it, faith must receive them, or salvation cannot come, whether the reason of the individual addressed be the ‘plainest’ or otherwise.

1185. Your argument in the above extract does not satisfy me so well as your admission. From the inability of the great mass of minds satisfactorily to comprehend the high mysteries of the Koran, you infer that the ‘eternal salvation or condemnation of mankind does not depend on such theological questions.’ Certainly, the salvation of mankind in the mass does not depend on these or any other theological questions; if by this be meant depending on the ability to comprehend such questions, because the points involved in these questions, so far as they are mysteries, are proposed not to reason as comprehending, but to faith as receiving. But do you mean to be understood as saying, that when the Koran is put into any man’s hand, and when Allah through the Koran opens to that man his revealed way of salvation, the individual thus approached may accept what is level with his reason, but reject what is proposed to his faith and above his reason, and that yet notwithstanding such rejection he may reasonably hope to be saved? If so, I ask you by what right you argue thus? Who is Allah, and what is man? When he tells you the way in which he will save you, not the mass of mankind or the heathen to whom the Koran has never come, but you yourself, what right have you to say that your salvation does not depend on your faith’s reception of those very things which are above your reason’s comprehension? How do you know but that the whole efficacy of the plan proposed to you, depends on your receiving the great facts and truths propounded to your faith? ‘Faith itself, I admit,’ you may contend, ‘does not save any man; it is the Mediator that saves.’ But you have no right to say, or think, or hope that he will or can save you with the Koran in your hand, in any other way than that which in the Koran he proposes to your faith. And if when he demands your faith in what surpasses your reason, you withhold that faith, and plead the sufficiency of what he has incidentally made level with your reason, do you not thereby show that you have not the spirit which he requires, and that you are yet none of his? In the Koran he has not only revealed to you his mission and sanctification, but also proposed to you his mediation as a propitiation for your sin; and he has told you that ‘you must be born again,’ not only of water, but also ‘of the spirit;’ that except you be converted and become as a ‘little child, you shall not enter into the kingdom of heaven;’ and that ‘he that believeth and is baptized shall be saved, but he that believeth not shall be damned:’ ‘believeth’ not a part only, but the whole of the Koran then intrusted to its Ulemas. Here he explicitly demands your faith in the whole Koran. But suppose it had been otherwise, suppose he had simply opened to you a way by which he could certainly save you, without saying any thing about faith, as the one great and necessary receiver of the facts and truths involved in that way; I ask, would not a rejection of a part of those involved facts and truths be equivalent to a rejection of the whole? Would it not display the same spirit as a rejection of the whole? Would it not show that you were not walking in his way, but in some other which you supposed might possibly be found? Nay, would it not show that in your heart you had no confidence in him as a mediator; that you even rebelled against his right to prescribe to you the terms on which he would save you?”

1186. To conclude, with respect to this guardian angel of my soul, to whom this digression owes its existence; it may comfort her to know that I conceive myself so securely protected and guided already, and so sure of the result of that guidance and protection, that I would advise her, in my turn, to consider well whether she ought not to pray to God to give her a little more light respecting her own destiny, than is afforded by the book which is vaunted as being above reason, and as being the word of God. Does she conceive the subterranean cave with the “lake of unquenchable fire,” in which Dives is roasting in sight of the blessed, to be so satisfactory as to be unwilling to hear of a preferable abode in the azure sky? Does she aspire to some official position commensurate with that of the judgships which Christ promised his disciples? If it is to procure me a place in the heaven described in Scripture, I beg leave to decline, being pre-engaged; and therefore give her an invitation to meet me hereafter in the glorious abode to which I confidently aspire, and where I shall feel myself especially called upon to render her my assistance to rise from the inferior though happy sphere to which, with her present opinions, she is destined.

1187. I would recommend to her, and to others in the same predicament, the perusal of the influence of the conversion to Spiritualism on my friends, as presented in this volume. I would also recommend her to study the comparison made between the heaven and hell of Scripture and that of Spiritualism, as herein presented.

1188. I hope my would-be mundane guide to salvation will find in the verse and prose addressed to me by one more nearly allied (215, 250, 538) a sufficient apology for declining her kindly-tendered guidance, especially as the path through which she would lead me is known to this excellent relative, who has frequently passed and repassed it during her residence of more than two years in the spirit world, while to my mundane friend it is as yet unknown, and, as I believe, misapprehended. But although my mind has not been converted to her view of the service tendered, my heart will never cease to be gratefully inclined toward one who, while actually in want of guidance herself, thought so much of the supposed deficiency from which it is imagined I suffer.

1189. If a man cannot be guilty of infidelity to another man’s wife, how can he be guilty of infidelity to another man’s religion? The Mohammedan wrongfully calls the Christian “infidel,” because he does not believe in Mohammed; and as wrongfully is the epithet retorted, because the Mohammedan does not believe in Christ. The epithet can only be truly applicable to those who, while professing a religion, do not act up to their professions. In this sense, Christendom, so called, teems with infidels to Christianity.

1190. Since my spirit sister’s translation to the spheres, she has risen from the fifth to the sixth sphere. It has been alleged by her that her ascent was retarded by her belief in the atonement. I subjoin some reasoning on that subject:

1191. As respects free-will, Dr. Johnson shrewdly said that all practice is in its favour, all theory against it; but whatever view may be taken on this subject, no one can deny that so far as it is possible for sin to be avoided, it must be within the power of God to make men virtuous. The fact that they are not sinless, must arise either from his not wishing to make them more virtuous, or from his inability to make them so. That he does not make them free from sin implies either a want of will or a want of power.

1192. But whatever may in this respect be true, his omniscience must have enabled him to perceive the result beforehand, and of course it is inconceivable that he would, consistently with his goodness, have created them, foreknowing that they would be so wicked as to deserve eternal punishment.

1193. All this it was in his power to obviate by not creating men, or by making their temptations less, or their power of resistance greater. But foreseeing their wickedness, and imposing fetters on his omnipotent power, so as to render a certain amount of suffering inevitable, he is said to have determined that a portion of the godhead should expiate in the flesh, by the pains of crucifixion, the punishment due to the sinful creatures which he has been supposed to have wilfully created, foreseeing this result.

1194. But in order to make men better, instead of using that almighty power with which he is said to have hardened the heart of Pharaoh, to soften the human heart and enlighten the human mind universally, he is made to resort to a method which, however cruel and manifestly unjust in making an innocent being suffer for the guilty, has proved utterly inefficient, since only a small minority of mankind profess Christianity, and of that minority only an imperceptible portion, if any, comply with its requisitions, as before observed; hence the greater part are liable “to be beaten with many stripes,” while those to whom the mission of Christ has been unknown are to “be beaten with but few stripes.”

1195. Human lawgivers may enact constitutions which result in practical failure, because they do not foresee the issue. Such failures are ascribed to their deficiency in practical wisdom. But the failure of measures for the production of any result proving it unwise, must demonstrate that it did not originate with an all-wise author; in other words, with the Almighty.

1196. It is manifestly absurd to ascribe to that Being any measures which have failed to effect the ends for which they have been specially devised. Knowing that Mohammed would have more followers than Christ, that the largest portion of mankind would remain pagans, that even in Christendom the Christian religion would be a source of bloody contention and theological hatred, making scarcely any real Christians,—how could it originate with a wise and prescient Deity?

1197. “By their fruits ye shall know them?” It being premised that God is omniscient, all-wise, and omnipotent, can any fruit proceed from that high source which has not proved to answer well the purpose for which it was intended?

1198. The actual morality of Christendom being the inverse of that excessive and impracticable restraint, which Christ enjoined as the object of his mission, must prove that his doctrine could not have originated with a being by whom its failure must have been foreseen.

1199. Arguments such as I have used are met often by referring to the evils, to which all animated nature is subjected, in the way of misery, mutilation, disease, or death. But when the government of the universe is attributed to general laws, it may be inferred that evil results from a want of power to render those laws free from bad consequences. Nothing but such limitation of power, or an indisposition to prevent those evils, can account for their occurrence. But this is widely different from assuming, in the first place, with self-called orthodoxy, that God is omnipotent, omniscient, all-wise, and all-good, and then representing him as resorting to measures for the accomplishment of his ends which are utterly inefficacious. This is accusing the Almighty of acting like an idiot. Can any thing be more preposterous, than that an all-wise, all-good, all-powerful, and all-foreseeing Deity should require the services of human missionaries to carry out his will? Would he not at least require that such messengers of his word should first agree as to what that word ought to be? A pagan might remain during his whole life a pagan, should he, before adopting any creed, require that professed Christians, in general, should agree as to the tenets which he should espouse.

1200. Agreeably to the attributes assigned to the Deity by orthodoxy, the state of things which exists in the universe cannot be otherwise than as God wishes it to be, to the falling of a sparrow; so that any change sought by man, beyond the immediate sphere of his necessities, must be an officious interference with God’s providence.

1201. Yet if a man be considered as an instrument in attaining certain beneficent ends, without which those ends could not be accomplished, then human exertion is reasonable, in whatever way it can be productive of good.

1202. How can any being who contemplates the wonderful power displayed in the creation, hesitate to perceive that if the divine Architect desired that all men should coincide in their modes of worship, he would have furnished them sufficient evidence of his will, and disposed their minds to receive the desired impression?

1203. Nevertheless, his measures are represented as the inverse of these. It is represented that a creed which he wished all men to embrace was promulgated in an obscure part of an obscure country, under the yoke of heathen despotism, in a language unknown to any other people. It was so promulgated that the great majority of mankind were entirely out of the reach of its influence, and have remained so for nearly two thousand years. Moreover, those who have been made acquainted with Christianity are unable to agree in what it consists.

1204. As I have already urged, if we were to judge of the extention of Christianity by the number of Christians who do not in practice violate the precepts of Christ, it might be a question whether the name of Christendom is applicable to any part of the world.

1205. As in consideration of the idolatry of the Amalekites the Israelites were, according to the Bible, authorized to extirpate that nation, for a wrong done to Israel some hundred years before, may not the Russians imagine themselves justified for the massacre of Sinope? (1 Sam. xv.)

1206. The Turks have done vastly more harm to the Greek Christians, when, with fire and sword, they subdued the Greek empire, and obliged each man to pay annually for wearing his head, than the tribe of Amalek did to the Hebrews. In the one case there does not appear to have been for centuries any repetition of the wrong; but in the other the wrongs were reiterated, and of an enduring nature. It is true that the Mohammedan sovereigns were in Turkey more tolerant of their Christian subjects than Christian sovereigns were of Mohammedans; or even of the Albigenses, Lollards, Wicliffites, Lutherans, or Calvinists. The Turks never introduced an inquisitorial tribunal to burn or torture unbelievers. On this account they may think themselves less open to the charge of cruel intolerance than some of the self-called disciples of Christ; and no doubt the discordancy between the conduct of those disciples and the precepts of their teacher, may have contributed to their contemptuous opinions of those whom they improperly call infidels to Mohammed, not perceiving that people who have not professed a religion, can no more be infidels thereto than one man can be guilty of infidelity to another man’s wife. This argument, however, would be answered by the fact that Christians call Mohammedans infidels, not in consequence of any violation of their faith in Mohammed, but because they have never had any faith in Christ.

1207. Such skeptical Mohammedans as Lady Mary Wortley Montague made mention of in her letters from Constantinople, will no doubt consider the term infidel applicable only to such as break their professed faith, whatever it may be.

1208. Agreeably to this definition, every fighting or wealth-seeking Christian is an infidel to the religion which he professes; every Mohammedan who indulges in wine is an infidel.

1209. The religion taught by Mohammed, like that of Moses, authorized the most cruel wars, the extermination of nations for erroneous belief, while the religion of Christ directs us to love our neighbours as ourselves; to return good for evil; to give our coat when our cloak is taken; to submit passively to blows, and that the possession of wealth interferes with access to heaven. Christianity is, moreover, unfavourable to polygamy or concubinage.

1210. It follows that the precepts of Jesus call for restraint upon the predominant passions of human nature, while those of Mohammed, in justifying warfare, excessive indulgence in women, and in the spoliation and massacre of unbelievers, coincide with the most predominating propensities of human nature. It is, therefore, far easier to be faithful to the precepts of Mohammed than those of Christ.

1211. Nevertheless, as both Christ and Mohammed treated the Old Testament as authentic, it is to be feared that the Turks and Russians may look to it for justification of their intolerant cruelty.

1212. None of the ancient Pagans were as hostile to the Hebrews, as the disciples of Mohammed have been to the Greek Christians. But not even the Mohammedans have been so intolerant to those whom they call infidels, as Christian sectarians have been, to such persons as they have dogmatically adjudged to be heretics.

1213. It should be well considered whether any authority dependent on human records can justify the inference that God, anywhere, or in any age, ever authorized such cruelty as that exhibited at Sinope.

1214. Whenever men adopt the idea entertained by the Jews and Mohammedans, and certain sects of Christians, that a peculiar creed is necessary to salvation, it is deemed humane to inflict any temporal evil in order to eradicate any other belief which will subject souls to eternal punishment. When to the Catholics in the reign of Queen Mary it was urged that burning heretics alive would not change their creed, the reply was, that although the victims should not be converted, the souls of their progeny would be saved from damnation by the extirpation of the heresy with the heretics. Admitting the premises, the conclusion was correct, and the auto-da-fé and the tortures of the inquisition were even more excusable than a painful chirurgical operation, when it preserves the temporal life of the patient.

1215. If the Czar is of opinion, that for every Christian who may replace a Turk, a soul will be saved from damnation, he may conceive himself as well authorized to extirpate the Turks, as were Moses and Joshua to extirpate any heathen nation.

1216. Moreover, by some Christians, Jesus is considered as having sanctioned the retention of that characteristic of the Hebrew portraiture of Jehovah, which makes it right to exterminate unbelievers in the orthodox creed. This must be a source of discord wherever it is recognised, as it induces persecution from conscientious regard to the salvation of the victims upon whom it acts, while in them it naturally creates bitter resentment instead of gratitude.

1217. Having submitted the representations of Jehovah, given in the Old Testament, I will subjoin those of the great modern philosopher Newton, and those of Seneca, one of the most distinguished sages of antiquity. The reader may, from these data, judge how far piety or morality would suffer, were that ancient record to give way to the direct evidence of Spiritualism.

1218. “God has no need of organs; he being everywhere present to the things themselves.

1219. “It appears from phenomena, that there is a being incorporeal, living, intelligent, omnipresent, who, in infinite space, as it were in his sensory, sees the things themselves, intimately and thoroughly perceives them, and comprehends them wholly by their immediate presence to himself.

1220. “This most beautiful system of the sun, planets, and comets could only arise from the counsel and dominion of an intelligent and powerful being; and if the fixed stars be centres of similar systems, these, being all formed by like wisdom, must be subject to the dominion of one; especially since the light of the fixed stars is of the same nature with the light of the sun; and all systems mutually give and receive light.

1221. “God governs all things, not as the soul of the world, but as the Lord of the universe. The Supreme Deity is an eternal, infinite, and absolutely perfect being, omnipotent and omniscient; that is, his duration extends from eternity to eternity, and his presence from infinity to infinity; he governs all things, and knows all things which exist, or can be known. He is not eternity or infinity; but eternal and infinite; he is not duration or space; but he endures and is present; he endures forever and is present everywhere. Since every portion of space is always, and every indivisible moment of duration is everywhere, certainly the Maker and Lord of all things cannot be never or nowhere. God is omnipresent, not virtually only, but substantially; for power cannot subsist without substance. In him all things are contained and move, but without reciprocal affection. God is not affected by the motion of bodies, nor do bodies suffer resistance from the omnipresence of God.

1222. “It is universally allowed that God exists necessarily; and by the same necessity he exists always and everywhere. Whence he is throughout similar, all eye, all ear, all brain, all arm, all power of perceiving, understanding, and acting; but in a manner not at all human, not at all corporeal; in a manner to us altogether unknown. As a blind man has no idea of colours, so we have no idea of the manner in which the most wise God perceives and understands all things. He is entirely without body, and bodily form, and therefore can neither be seen, nor heard, nor touched; nor ought he to be worshipped under any corporeal representation. We have ideas of his attributes, but what the substance of any thing is, we are wholly ignorant. We see only the figures and colours of bodies; we hear only sounds; we touch only external superficies; we smell only odours; we taste only savours; of their internal substance we have no knowledge by any sense, or by any reflex act of the mind; much less have we any idea of the substance of God. We know him only by his properties and attributes, by the most wise and excellent structure of things, and by final causes; and we reverence and worship him on account of his dominion. A God without dominion, providence, and design, is nothing else but fate and nature.”

1223. The language above quoted does not involve the idea that Newton owed his idea of God to the Bible, or that he considered him as having any person, much less that he consisted of three persons. He makes no allusion to Christ or to the Scriptures. His opinions are quite reconcilable with Theism, but incompatible with the existence of the Trinity.

1224. “Great respect is due to universal opinion. We consider common assent an evidence of truth. That there are Gods, we are convinced, among other proofs, from the fact that the belief in their existence is natural to man. No nation has been found so brutal as to be entirely without religion.

1225. “We begin to know God from his works. What is God? All that you see, and all that you do not see. In what does the nature of God and man differ? The best part of man is his mind; in God there is nothing but mind. He is pure spirit. Many names are applicable to him. Do you call him Fate? You do not err. He it is upon whom every thing depends. The cause of causes. Do you call him Providence? You are right. It is by his appointment that this world is so arranged that it performs without confusion the part assigned to it. Do you call him Nature? You do not sin. It is he from whom all things are produced.

1226. “You may properly apply to God any name expressive of celestial power. All his benefits may give rise to distinctive appellations. Thus he is called Father, Hercules, Mercury, &c. Father, because he is truly the Father of all; Hercules, because he is omnipotent; Mercury, because he is pure Reason, the principle of science, of order, and of harmony.

1227. “Justice, Prudence, Fortitude, Temperance, are all names of one God, expressive of his various attributes, and are qualities of the one mind; whichever of them you love, you love God. Known unto God are all his works.

1228. “Whatever is to happen is present with him. What to us is sudden and unexpected, has by him been foreseen and provided for.

1229. “A wise man does not change his opinion, how much less God! As a river does not flow back, or stop in its course, so the order of nature is governed by fixed laws, which are nothing less than divine decrees.

1230. “Who is so wretched, so neglected, who born to so cruel a destiny, as not to have received any benefits from the gods? Look at those who complain of their lot, you will find that they are not deprived of all comforts. Is the gift of life nothing? Are there no objects pleasant to the eye, to the ear, or to the mind? God’s kindness does not only supply us with what is necessary to existence, he provides also for our pleasure. Witness the variety of fruits, differing in flavour; the many healthful vegetables, so great a variety of food for different seasons of the year, some produced from the earth without culture, even for the idle; animals of all kinds abounding in the earth, the sea, and the air, as if all things in nature were tributary to our enjoyment. Consider the rivers flowing gracefully through the fields which they fertilize; others, whose deep beds in their vast and navigable courses, afford the means of a profitable commerce, or by overflowing their banks during the drought and heat of summer, water the parched earth and cause it to bring forth abundantly. You deny that you have received any favours, and yet are unwilling to part with what you possess. There are some philosophers who do not appreciate the divine gifts. They complain that we are not endowed with perfect health, incorruptible virtue, and foreknowledge. They scarcely refrain from impudently despising nature, that she has made us less than gods. How much better would it be to return thanks to the gods for the many benefits we have received, and for placing us in this beautiful world, and subjecting it to our rule, as their vicegerents.

1231. “The Deity has thought of us from the beginning; and this world has been so arranged as to make his care of us manifest. We admit our obligation to love our parents, as those from whom we derive our existence. They were, however, certainly not the authors of our existence, but were utterly ignorant of the mysteries of nature.

1232. “That we are indebted for our existence to an intelligent cause, is evident from the provisions made for our support long before our birth.

1233. “The strong instinct of a mother, making her willing to endure any privation for the helpless stranger; the sacred fountain which, at the moment it is wanted, flows from the mother’s breast; the air adapted to the lungs, the light to the eye: what more shall I say?—a present God is revealed!

1234. “Our kind Father begins to bestow benefits on us before we are capable of perceiving our obligations to him, and continues them even when we are ungrateful. Some accuse him of forgetting them; some of injuring them; others believe him to be regardless of his works; nevertheless, like a good parent, who smiles at the follies of his children, God does not cease to confer his benefits on those who deny his existence, but with an equal eye regards all nations, and uses his power only to bless. He sprinkles the earth with soft showers; he moves the sea by his breath; tempers the severity of winter and the heat of summer, and is placable to the errors of imperfect mortals.”

1235. The subjoined essay, as above designated, was written nearly ten years ago, before the author had any hope that any knowledge of a future state would be mercifully afforded through himself, as well as many others, which would supply the only deficiency in the elements requisite to the proposed innovation. Fortunately the doctrines, since taught by the spirits, entirely corroborate the suggestions of this essay; so that Spiritualism, natural religion, and literature, may hereafter go hand in hand on Sunday.

1236. This now gloomy day, may, through the happy united instrumentality suggested, become a day of real intellectual improvement, as well as of every species of variety of innocent recreation. Yet every species of selfish sensual pleasure will be avoided and condemned by every conscientious believer in spiritual manifestations.

1237. It is suggested that persons opposed to sabbatarianism, inconsistent with the early and long-continued practice of Christianity, and with the freedom of conscience guaranteed by the Constitution of the United States, should unite to render Sunday (erroneously called the Sabbath) a day of moral, literary, and scientific instruction, for those who, dissatisfied with the sectarianism of the existing places of worship, pass the day without edifying occupation.

1238. The object of this association would be to contemplate the Deity, agreeably to the opinions entertained by the first and one of the best of philosophers, Sir Isaac Newton; the sentiments of morality comprised in the precepts ascribed to Confucius, as well as to Christ, “Do unto others as you would have them do unto you.”

1239. As respects the object of devotion, the idea of the Deity entertained by Newton, and this sentiment of Pope’s universal prayer, might be adopted:

1241. As regards ceremonial, that sanctioned by Christ, agreeably to which the brief appeal of the humble, contrite publican, was deemed preferable to that of the self-complacent, multiloquent, pompous Pharisee.

1242. The opinions of the Deity given by Newton, are quoted to show that there is nothing therein to justify intolerant sectarianism, nor to indicate the distinguished author to have been indebted for them to Revelation.

1243. As favouring toleration, the sentiments expressed by Seneca, the Roman sage, should be cherished. The sentiments of this sage prove that among the heathens a more pious idea of God existed than that given by the Bible, which represents him as jealous, and as punishing not only the individual, but his posterity, for an involuntary ignorance, which by a mere fiat, omnipotency could correct.

1244. God is quite tolerant, according to Seneca, as respects any misapprehension of his pretensions, while, according to Moses, he is extremely intolerant.

1245. Instead of teaching people to dislike and disesteem those who may differ from them, as to the designation, form, or name under which the Deity is to be worshipped, it should be held that no person of sound mind would waste his time and his energies in worshipping that which he does not conscientiously believe to be entitled to adoration, any more than a man will knowingly pay a debt to or court the favour of one to whom he owes nothing, and from whom he cannot expect any thing in return. It might be argued as reasonably, that a person in paying by mistake a forged draft, is less honest than in paying one which is genuine, as that a virtuous pagan is to have less favour with God than any other man, however orthodox his creed. (See Theological Axioms, page 34.)

1246. Were a lessee to pay a forged order for rent due to his landlord, would the latter strive to punish him for the mistake, especially if so wealthy as not to feel the want of the money? But what would be said of the landlord who, knowing that his lessee had received an erroneous impression as to the owner of his tenement, should allow him to pay year after year without any effort to prevent him from being cheated? Would not this deprive him of moral if not of legal claim to the rent? God is represented as omniscient, and consequently as cognizant of the misapprehension which leads the pagan to kneel before his idol, and yet without either influencing his mind, or placing before him any evidence of his error, punishing him for his mistake.

1247. It should, moreover, be an object to prove the greatness and goodness of God, by making men acquainted with the wondrous miracles of that universe of which a nook has been assigned to the inhabitants of this planet, which, in comparison with the totality, is as minute as any grain of sand which contributes to form our terrestrial globe is to the whole mass of which it constitutes a part—so insignificant. It should be an object to show how that “honesty is the best policy,”—the bad never being happy.

1248. Those well-educated sectarians of different creeds should be held wanting in humility, who severally considered themselves free from that error in belief to which they deem all other men liable. It is conceived, also, that individuals are answerable for their opinions to God only, and that for one man to condemn another for not thinking as he himself thinks, is to violate the precept, “judge not, lest ye be judged,” and the golden rule of acting toward other men as you would have them act toward you.

1249. Since our missions are all intended to induce pagans and others to think freely as respects the tenets in which they have been educated, how can it be otherwise than proper for every person to think without fear of denunciation upon the tenets of his ancestry. Are we to deny ourselves the liberty of thought, which we claim for all who differ from us as to their creeds?

1250. A sectarian who is a Christian only as to observances, and is therefore really a practical infidel, accuses a man of infidelity who is practically a Christian, so far as Christianity and virtue are associated, because that man does not arrive at his morality by the route which his denunciator points out, but never follows to any good purpose.

1251. While missionaries, who ought to know all that can be learned, do not agree among themselves, wherefore do they attempt to instruct the ignorant? How is the unlettered pagan to judge between the Catholic, Calvinist, Unitarian, or Deist?

1252. It is believed that a great majority of the people of the United States, while favourable to the observance of Sunday as a day of worship, of innocent recreation, and of moral and intellectual improvement, are adverse to the legal enforcement of restrictions introduced into Christianity by puritanism. They do not consider the first day of the week as liable to the commandment given to the Jews for the observance of the seventh day; still less that the innocent recreation allowed to the Jews under that commandment is to be denied to Christians on that day of rest. The commandment forbids work, but does not prohibit recreation. That it was thus viewed by the Hebrews, is asserted upon the authority of a learned Jew.

1253. It is conceived that the enforcement of any observance on sectarian ground, is inconsistent with the freedom of conscience guaranteed by the Constitution of the United States.

1254. If God intended the Sabbath to be kept so strictly, wherefore is it not kept holy by him? why do not the rivers stop flowing, vegetables growing, and the wind stop blowing on the day selected for the Sabbath, especially if a sparrow does not fall without his cognizance.

1255. Precepts may lead, but example will draw. Aware of this, is it conceivable that God would enjoin man to keep any day holy, and yet fail to keep it holy himself? Regulating the blowing of the winds, as well as the falling of sparrows, when creating a storm, would he not be responsible for forcing the breach of the Sabbath upon the mariner?

1256. Ought the farmer to lose his crops in order to avoid working on Sunday? The Romans took advantage of the Hebrew Sabbath to make their advances upon Jerusalem, the tenets of the Jews restricting them from resistance; yet there was no divine interference to shield this chosen people against the heathen conqueror, or to assist them in the observance of the commandment.

1257. The plea on which the commandment was founded is manifestly groundless—that an omnipotent God could be so weary as to require rest. But it has been suggested by enlightened Christians, that the six days were periods of immense duration, and of course the seventh day being like the rest could not be a day of twenty-four hours, like the Jewish Sabbath so called, but, on the contrary, an era comprising many ages.

1258. In the spheres, agreeably to the communication received from spirits, great importance is attached to the friendship, the affection, and the ardent love, which may subsist between congenial minds or souls; they seem to recognise love as something which cannot be felt by all to all; so that while benevolence, charity, and sympathy may be sentiments entertained to mankind generally, there are other sentiments which require concentration, in order to have any efficacy. Of this nature are parental, filial, and conjugal affection, as well as other intimate friendships.

1259. Sympathy between the parent and child, between husband and wife, and likewise occasionally between brothers and sisters, or such friends as Pylades and Orestes, may be so strong as to induce the risk, if not the loss of life, but this sympathy cannot be self-induced. Where, from principle, a person may determine to make the sacrifice, not from impulse, he cannot endow himself with the sensitiveness which would make him feel for the sufferer as for himself. A being may admire such a sentiment, and have an ambition to be so actuated, but that would not create the sensibility to which its existence is due. It has been alleged that Napoleon’s mother said of him, as I remember to have read somewhere: “He wished to have a good heart.” The most that can be done is to act as if we did love, and consequently sympathize, so as to feel the pains and privations of another as if they were our own. But it were inconsistent to entertain a love so powerful and peculiar, and not give our time, thought, services, or attention to the object of our affection. It were inconsistent so to love and keep at a distance, and behave toward the object as if we were indifferent. But were the sentiment to be felt universally, or even generally, there would be such a cutting up of our time, service, or attention, that, as respects any individual in particular, it would be nugatory, and might as well not exist. There would likewise be such a multiplicity and perplexity of yearnings that it would distract the heart, perhaps place it in a less happy condition than if it were devoid of any affection whatever.

1260. Although temporal life may at times be sacrificed by one being to save that of another, it is manifestly because the being who makes the sacrifice is constituted so nobly as to endure less pain under the circumstances in question in making than avoiding self-immolation. But can any one who has not been so organized and educated as to make such a sacrifice, be sufficiently changed by preaching, or monition, to undergo self-immolation to save a fellow-creature?

1261. Is it reasonable to order, direct, or advise people to love, especially on the part of any one who by his acknowledged omnipotency could so constitute them as to sympathize to any required extent? I admit, that it may be consistent to urge them to act toward others, as far as possible, as if they were loved.[25]

1262. Should not the great object of cultivation be sympathy and benevolence, which are general in their nature? We may deeply sympathize with a sufferer, even with a brute, whom we do not love. Benevolence should we not also cultivate, by endeavouring habitually to take the most favourable view of those around us which our observation and reason can permit? Does it not argue a want of discrimination to treat love as a sentiment, to be entertained toward all other mortals by mere volition? Is it reasonable that Christ, or any other teacher, assuming to be missionaries of the Creator, should enjoin us to love, when the capacity for that sentiment manifestly varies through organization and education, derived from that Creator by various human beings, as much nearly, as the opposite propensities of the wolf and dog? Behold the difference between the elephant and rhinoceros: the former capable of a canine fidelity and affection, the latter irretrievably hostile; and again between a wild elephant and one tamed by education.

1263. Were his organization and education dependent on himself, it might be reasonable to say to a human being, Love your neighbour as yourself, love your enemies; but how can that Deity who determines man’s race and his parentage, and of course whether he be a savage or a civilized man, whether a Thug or a real Christian, if such a thing can be,—how can that Deity require a being to do that which is irreconcilable with his passions, opinions, and habits, derived from nature and education, as well as the examples set by those around him?

1264. The inutility of precepts in controlling human passions, may be seen in the history of Christendom, in which, as already urged, the morals and conduct of mankind, with very few exceptions, have been diametrically opposite to that of their divine Master, so called. Who have been more aggressive than the great majority of professed Christians? Who have been more actuated by cupidity? Yet these votaries have been, for the most part, vociferous in their professions of devotedness to Christ, making him the Son of God as well as their teacher, and too often cruelly maltreating those who have denied his divinity.

1265. Both on the part of the ancient Jews, or on that of modern Christians, religion has been made an excuse or a plea for despoiling unbelievers of their patrimony. In the contention respecting the right to Oregon, the great question, on which judgment was to turn, was, which of all of the Christian potentates claiming it, was the first to lay his longing eyes upon the object of contention? It has been shown that the massacre of whole nations involved no criminality, provided they were pagans. David put to the sword the pagan communities, man, woman, and child, during which time Jehovah was with him. The pagans being mere vermin in the estimation of the Jewish deity, the wrongs done to them were not cited as among David’s misdoings. No Nathan came to call him to account for his flagitious conduct to them, or to Achish, (1 Sam. xxvii. 8 to 12.)

1266. In his correspondence with the British minister, respecting territorial rights granted to the English by the Mosquito king, Mr. Clayton urged that the aborigines never had been admitted to have any rights to their own lands, which could interfere with Christian claimants.

1267. In the preceding pages, I have endeavoured to show that the existing morality of Christendom does not owe its existence to Christianity. My object has been to do away the apprehension that this morality would be deprived of its foundation were Spiritualism or any other innovation to be accredited which would be inconsistent with revelation. But I hope I have shown that whatever merit may be possessed by the existing state of morals, it cannot be ascribed to any influence exercised by those precepts of Christ which are not only neglected, but acted in diametric opposition to.

1268. Another cause of alarm has been that it would weaken that belief in a future state of rewards and punishments which is so essential to encourage virtue and repress vice. But it has been pointed out that the authority of Moses is against the existence of a future state, not merely negatively, but positively, so far as any authority is given to him as inspired by God. For what stronger argument need there be that there is no state of existence beyond the grave, than the fact that the being who of all mankind solely had immediate converse with the Deity, should not have learned from him the all-important fact? If, as now held generally among Christians, an unbeliever in a future state is culpable in the sight of God, as well as theirs, and disqualified from testifying in courts of justice, can it be conceived that God would have failed to communicate a knowledge of immortal existence to his favourite lawgiver; or how could that lawgiver have been so devoid of that desire for immortality as to have been satisfied to remain ignorant?

1269. Materialists who have become converts to Spiritualism, all represent themselves as having entertained a great anxiety to believe in immortality prior to the blessed, cherished truth having been made evident to their thirsting souls.

1270. Converts from Materialism to Spiritualism, who have shown much zeal in the investigation of the subject, and eagerness in believing in immortality as soon as evidence was obtained, were, by certain sectarians, doomed to hell for their heresy. Yet this Hebrew materialist, who made no use of his transcendent opportunities of acquiring correct knowledge of futurity from the Deity, is made an object of veneration, and the book which he wrote, while devoid of this pre-eminently important information, is worshipped as an idol.

1271. His allegations that God authorized the Israelites to borrow in order to purloin, or that he authorized the murder of the people misled by Aaron to worship the golden calf, are manifestly as false as blasphemous. Then why imagine that mankind can suffer by the substitution of a belief in a future state associated with the purest principles of morality, for the books of Moses, which sanction crimes and discredit immortality?

1272. As respects any subsequent alleged inspirations to which Pharisees, the papists of Judea, owed their professed belief in a future state, in the first place, we have the authority of Christ for viewing them as hypocrites: externally, like whited sepulchres, internally, as no less corrupt than dead men’s bones. Of course there is reason, on this account, to doubt whether they acquired a sincere belief in a future state from any part of Scripture. But evidently it did not make them moral. Their immorality, on the contrary, was made more hideous by the cloak of false religion. Nothing is more detestable than to see religion in men’s mouths, with cupidity and unprincipled ambition at their hearts. Yet this much may be said for the Pharisees, that they had not professed themselves Christians, and thus subject to those precepts of Jesus which place the acquisition of wealth on a level with felony as respects the accessibility to heaven. The Pharisees of Christendom, even those who assumed to be exclusively the depositories of revelation and sole expounders of God’s word, have been absolutely as wicked as the Pharisees, and relatively more wicked by the monstrous discordancy of their course with their professed devotion to the ultra precepts of the alleged Son of their God.

1273. It has been shown, moreover, that although Christ occasionally referred to hell, yet he gave inconsistent views of it, (738, 764764.) At one time it is fire, into which any one is to be doomed for alleging his brother a fool, whether this allegation be true or not; at another, it is utter darkness, with weeping and gnashing of teeth; and of course there could be no fire. Then the disgusting description given by Josephus is sanctioned, agreeably to which, like the Elysium and Erebus of the heathen, both hell and heaven are subterranean localities, but separated by a lake of unquenchable fire, across which Abraham and Dives converse. At another time, heaven is above; he ascends to heaven in sight of his apostles, yet the penitent thief is to be with him in paradise, which, agreeably to Genesis and Josephus, is upon the earth on the river Tigris, near the Persian Gulf. But wherever the Elysium and Erebus of the gospel may be, all souls, according to it, are to remain in their graves till the “last day,” and then, like Samuel, being called up from their tombs, are to be sorted into two squadrons, of which one is to go to an undescribed heaven, the other to the “hell fire prepared for the devil and his angels from the beginning of the world.” The injustice which would follow from a judgment of this kind, by which two souls differing from each other only by a shade would meet a fate so different that one would have to go to heaven, the other to hell to remain eternally, is so manifest, that, like the ultraism of the same record, it loses its effect altogether upon people in general.

1274. It must be clear that the great mass of professed Christians are very little restrained by their fears of such an eternity of punishment. Had Christ any specific knowledge of the kingdom of heaven to which he occasionally alluded, wherefore did he not convey that knowledge to his disciples? But they seem to have learned no more from Jesus than Moses did from Jehovah, and hence their querulous inquiry as to what would be their reward. But the promise of judgeships, (743 to 745,) of worldly preeminence, was a satire upon them. It argues that he considered them as worldly-minded. Had he known the world to be looked upon by the apostles as beneath consideration in comparison with immortal life, he would hardly have insulted them by the offer. But their tone has a great deal too much of the Swiss in it. Had they been so very dull, or Christ so reserved, that the idea was not conveyed to them that in acting the part of pious, virtuous men, they would have the reward promised to the righteous in the other world.

1275. Thank God, no spiritualist who reads with attention the communications given in this work, will ever inquire as to the extent of selfish reward which he is to enjoy! He would be impressed by his general knowledge with the idea that the less any being is actuated by selfish aspiration, the greater his capacity for happiness and his pretensions to the means of felicity.

1276. It were in vain, I think, to find in the apple of discord, in the mischiefs let loose from Pandora’s box, or any other figurative exemplification, any idea adequate to convey my conception of the mischief done to the world by introducing the dogma, that belief could be the means of salvation; so that if God had so constituted or so situated a people, that they could not believe what was communicated to them by certain itinerant preachers, it should be worse for them in the day of judgment than for Sodom and Gomorrah; two cities which God had destroyed because he had not so organized them, and circumstanced them, as to make them as virtuous as he, subsequently to their creation, desired.

1277. Christ fully justified this opinion, when he alleged himself to have come as a sword, not as a messenger of peace, and to set father and son, mother and daughter, &c., at variance with each other, making the people of a man’s own household his foes. It may be said that he identified himself with piety and rectitude; so that it was for the virtue of which he, as the Son or missionary of God, was the representative, that he plead; but this pious devotion has much more of self in it than people imagine. They identify God or Christ with the welfare of their souls and bodies. It is through the hope of benefit to these that they take such a deep interest in God.

1278. But is it not strange that the Christian religion should be treated as a harbinger of peace and harmony, when, with its entrance into the world, came the intolerance, before confined to Judea, and when by its founder it is represented as a sword, to sever the dearest ties by introducing the poisoning idea that belief could be a virtue or a sin? It seems to have been the cause of a peculiar animosity which has always accompanied its progress, if not its endurance, and which set the example to Mohammed of attaching the same fanatical idea to another basis, comporting with his individual aggrandizement, at the expense of much human misery.

1279. The language of Christ held to his apostles, showing that he considered them as thirsting for temporal honours, and his aspiration for the throne of his glory, situated, of course, in the same mundane region, may warrant the surmise that his views did not differ from those of Mohammed as to the ultimate object, however much he may have found it necessary, under the Roman despotism, to fight with the tongue instead of the sword.

1280. But how can this sentiment be justified in which he makes devotion to himself irreconcilable with the holy ties between the child and his parents, or the parents and their children? The God of Spiritualism would view parental and filial love as the truest piety. He asks only that love. He has not constituted us to have that sort of love for him. Had he wished it, he would have made us so, as to be thus actuated.

1281. “He that believeth in me shall have eternal life.” “Thy faith hath made thee whole.” These allegations produced a change in the world at large. That bigotry and animosity which led the Jews to consider that all who did not agree with them in creed, were objects of spoliation, massacre, rape, enslavement, were now extended to other parts of the world.

1282. No doubt the success of this exclusive notion, on the part of Christ, led to its adoption by Mohammed, and thus some hundred millions have been actuated by this mischievous impression, which is now at work on the Russian territory. It has been already suggested that this idea always begets persecution to the extent of the power to exercise it. While seeing the horrid consequences of this error in the persecution of the French Calvinists, Calvin could not avoid the diabolic impulse in the instance of Servetus. It cannot be necessary to recall to our readers the many bloody persecutions and religious wars which have disgraced Christendom far more than any other part of the globe, nor to allude to the tyranny reciprocally employed by any sect having complete ascendancy. Yet with these consequences before the mind—the facts which I have adduced to prove that the morality of Christendom is not due to Scripture—the tocsin is sounded wherever any effort is made to get rid of the crimes and indecencies of the Old Testament, or the error of making bigoted belief, under the name of faith, a primary consideration on the part of the New Testament. People are taught that every thing good is due to Scripture; that thence alone can we get any correct notions of morality, any knowledge of a future state. The idea is entertained that Christianity made a great change for the better as soon as it prevailed, and that without it we should sink into a state of demoralization.

1283. Consistently with my experience of the effect of a confident belief in a future state of existence on my own mind, as already suggested, I was always under the impression, prior to my conversion, that those who believed in a future state must be happier; and if that belief were not associated with mischievous error, that it should not be assailed. The idea that what I considered as bigotry, should be a counterpoise for sin, I did consider a mischievous error, tending to substitute devotion for good works, and as I saw, too, made nations selfish. The love of hoarding was very commonly coupled with this selfishness, which operated at once to produce efforts to lay up treasure on earth by close dealing, and in heaven by strict sectarianism, bigotry, and intolerance. But, nevertheless, I was restrained from any effort to cure these errors, from the conviction that religion, unaccompanied by the expectation of a future state, can never take hold of the human heart.

1284. In a dialogue between the spirit of Wm. Penn and that of Thos. Paine, the former points out this error: “You strove to take from your readers one of their greatest comforts under the afflictions of mortal life.” Foreseeing this would have prevented me from writing the Age of Reason. Any set of skeptics who should only coincide in disbelieving, could never adhere together nor make many converts. The prospect of future life must be promised confidently, or there would be few proselytes.

1285. But the spiritual manifestations, and the intellectual, the heartfelt intercommunion with my relatives, friends, and the immortal, great, and good Washington, now enable me to assert that there is not, nor can be upon any record of the past, any evidence so complete, as that presented to my senses, concurrently with a multitude of observers. I now, therefore, feel myself warranted to speak out what my reason justifies and my conscience dictates; and have not hesitated to express the opinions which are spread out upon the pages immediately preceding that which contains this exposition.

1286. With a view to show how much more happy was the state of reciprocal sectarian feeling in the world before this idea of making belief an object of vital importance, I will quote here, first a passage from Mosheim’s Ecclesiastical History, vol. i., and will subjoin some pages from “Gibbon’s Decline and Fall of the Roman Empire;” following these up with quotations from Bishop Hopkins, of Vermont:

1287. “Each nation suffered its neighbours to follow their own method of worship, to adore their own gods, to enjoy their own rites and ceremonies, and discovered no displeasure at their diversity of sentiments in religious matters. They all looked upon the world as one great empire, divided into various provinces, over every one of which a certain order of divinities presided, and that, therefore, none could behold with contempt the gods of other nations, or force strangers to pay homage to theirs.

1288. “The Romans exercised this toleration in the amplest manner. As the sources from which all men’s ideas are derived are the same, namely, from their senses, there being no other inlet to the mind but thereby, there is nothing wonderful in the general prevalence of a sameness of the ideas of human beings in all regions and all ages of the world. The affections of fear, grief, pain, hope, pleasure, gratitude, &c., are as common to man as his nature as a man, and could not fail to produce a corresponding similarity in the objects of his superstitious veneration. To have nothing in common with the already established notions of mankind, to bear no features of resemblance to their hallucinations and follies, to be nothing like them, to be to nothing so unlike, should be the essential predications and necessary credentials of the ‘wisdom which is from above.’

1289. “It has, however, been alleged by learned men, with convincing arguments of probability, ‘that the principal deities of all the Gentile nations resembled each other extremely, in their essential characters; and if so, their receiving the same names could not introduce much confusion into mythology, since they were probably derived from one common source. If the Thor of the ancient Celts was the same in dignity, character, and attributes with the Jupiter of the Greeks and Romans, where was the impropriety of giving him the same name? Dies Jovis is still the Latin form for our Thor’s day. When the Greeks found in other countries deities that resembled their own, they persuaded the worshippers of those foreign gods that their deities were the same that were honoured in Greece, and were, indeed, themselves convinced that this was the case. In consequence of this, the Greeks gave the names of their gods to those of other nations, and the Romans in this followed their example. Hence we find the names of Jupiter, Mars, Mercury, Venus, &c. frequently mentioned in the more recent monuments and inscriptions which have been found among the Gauls and Germans, though the ancient inhabitants of those countries had worshipped no gods under such denominations.”

1290. “The policy of the emperors and the senate, as far as it concerned religion, was happily seconded by the reflections of the enlightened, and by the habits of the superstitious, part of their subjects. The various modes of worship which prevailed in the Roman world were all considered by the people as equally true; by the philosopher, as equally false; and by the magistrate, as equally useful. And thus toleration produced, not only mutual indulgence, but even religious concord.

1291. “The superstition of the people was not imbittered by any mixture of theological rancour; nor was it confined by the chains of any speculative system. The devout polytheist, though fondly attached to his national rites, admitted with implicit faith the different religions of the earth. Fear, gratitude, and curiosity, a dream or an omen, a singular disorder, or a distant journey, perpetually disposed him to multiply the articles of his belief, and to enlarge the list of his protectors. The thin texture of the pagan mythology was interwoven with various, but not discordant, materials. As soon as it was allowed that sages and heroes, who had lived, or who had died, for the benefit of their country, were exalted to a state of power and immortality, it was universally confessed that they deserved, if not the adoration, at least the reverence, of all mankind. The deities of a thousand groves and a thousand streams possessed, in peace, their local and respected influence; nor could the Roman, who deprecated the wrath of the Tiber, deride the Egyptian who presented his offering to the beneficent genius of the Nile. The visible powers of nature, the planets, and the elements, were the same throughout the universe The invisible governors of the moral world were inevitably cast in a similar mould of fiction and allegory. Every virtue, and even vice, acquired its divine representative; every art and profession its patron, whose attributes, in the most distant ages and countries, were uniformly derived from the character of their peculiar votaries. A republic of gods of such opposite tempers and interests required, in every system, the moderating hand of a supreme magistrate, who, by the progress of knowledge and flattery, was gradually invested with the sublime perfections of an Eternal Parent, and an omnipotent Monarch. Such was the mild spirit of antiquity, that the nations were less attentive to the difference than to the resemblance of their religious worship. The Greek, the Roman, and the Barbarian, as they met before their respective altars, easily persuaded themselves that under various names, and with various ceremonies, they adored the same deities. The elegant mythology of Homer gave a beautiful and almost regular form to the polytheism of the ancient world.

1292. “The philosophers of Greece deduced their morals from the nature of man rather than from that of God. They meditated, however, on the Divine Nature as a very curious and important speculation, and in the profound inquiry they displayed the strength and weakness of the human understanding. Of the four most celebrated schools, the Stoics and the Platonists endeavoured to reconcile the jarring interests of reason and piety. They have left us the most sublime proofs of the existence and perfections of the first cause, but as it was impossible for them to conceive the creation of matter, the workmen in the Stoic philosophy was not sufficiently distinguished from the work, while, on the contrary, the spiritual God of Plato and his disciples resembled an idea rather than a substance. The opinions of the Academics and Epicureans were of a less religious cast; but while the modest science of the former induced them to doubt, the positive ignorance of the latter urged them to deny the providence of a Supreme Ruler. The spirit of inquiry, prompted by emulation and supported by freedom, has divided the public teachers of philosophy into a variety of contending sects; but the ingenuous youth who, from every part, resorted to Athens and the other seats of learning in the Roman empire, were alike instructed in every school to reject and to despise the religion of the multitude. How, indeed, was it possible that a philosopher should accept, as divine truths, the idle tales of the poets, and the incoherent traditions of antiquity, or that he should adore as gods those imperfect beings whom he must have despised as men! Against such unworthy adversaries Cicero condescended to employ the arms of reason and eloquence, but the satire of Lucian was a much more adequate as well as more efficacious weapon. We may be well assured that a writer conversant with the world would never have ventured to expose the gods of his country to public ridicule, had they not already been the objects of secret contempt among the polished and enlightened orders of society.

1293. “Notwithstanding the fashionable irreligion which prevailed in the age of the Antonines, both the interest of the priests and the credulity of the people were sufficiently respected. In their writings and conversation, the philosophers of antiquity asserted the independent dignity of reason, but they resigned their actions to the commands of law and of custom. Viewing, with a smile of pity and indulgence, the various errors of the vulgar, they diligently practised the ceremonies of their fathers, devoutly frequented the temples of the gods, and sometimes condescending to act a part on the theatre of superstition, they concealed the sentiments of an atheist under the sacerdotal robes. Reasoners of such a temper were scarcely inclined to wrangle about their respective modes of faith or of worship. It was indifferent to them what shape the folly of the multitude might choose to assume; and they approached with the same inward contempt, and the same external reverence, the altars of the Lybian, the Olympian, or the Capitoline Jupiter.

1294. “It is not easy to conceive from what motives a spirit of persecution could induce itself into the Roman councils. The magistrates could not be actuated by a blind though honest bigotry, since the magistrates were themselves philosophers, and the schools of Athens had given laws to the senate. They could not be impelled by ambition or avarice, as the temporal and ecclesiastical powers were united in the same hands. The pontiffs were chosen among the most illustrious of the senators, and the office of Supreme Pontiff was constantly exercised by the emperors themselves. They knew and valued the advantages of religion, as it is connected with civil government. They encouraged the public festivals which humanize the manners of the people. They managed the arts of divination, as a convenient instrument of policy, and they respected as the firmest bond of society the useful persuasion that, either in this or a future life, the crime of perjury is most assuredly punished by the avenging gods? But while they acknowledged the general advantages of religion, they were convinced that the various modes of worship contributed alike to the same salutary purposes, and that, in every country, the form of superstition which had received the sanction of time and experience was the best adapted to the climate and to its inhabitants. Avarice and taste very frequently despoiled the vanquished nations of the elegant statues of their gods and the rich ornaments of their temples, but in the exercise of the religion which they derived from their ancestors, they uniformly experienced the indulgence, and even protection, of the Roman conquerors. The province of Gaul seems, and indeed only seems, an exception to this universal toleration. Under the specious pretext of abolishing human sacrifices, the Emperors Tiberius and Claudius suppressed the dangerous power of the Druids; but the priests themselves, their gods and their altars, subsisted in peaceful obscurity till the final destruction of paganism.

1295. “Rome, the capital of a great monarchy, was incessantly filled with subjects and strangers from every part of the world, who all introduced and enjoyed the favourite superstitions of their native country. Every city in the empire was justified in maintaining the purity of its ancient ceremonies; and the Roman senate, using the common privilege, sometimes interposed to check this inundation of foreign rites. The Egyptian superstition, of all the most contemptible and abject, was frequently prohibited; the temples of Serapis and Isis demolished, and their worshippers banished from Rome and Italy. But the zeal of fanaticism prevailed over the cold and feeble efforts of policy. The exiles returned, the proselytes multiplied, the temples were restored with increasing splendour, and Isis and Serapis at length assumed their place among the Roman deities. Nor was this indulgence a departure from the old maxims of government. In the purest ages of the commonwealth, Cybele and Æsculapius had been invited by solemn embassies, and it was customary to tempt the protectors of besieged cities by the promise of more distinguished honours than they possessed in their native country. Rome gradually became the common temple of her subjects, and the freedom of the city was bestowed on all the gods of mankind.”

1305. It would occupy too much space, and make too wide a digression, were I to proceed in quoting the details of the evidence showing the state of morals in Christendom during the Middle Ages to have been much below that which the heathen displayed during the period immediately succeeding the advent of Christ, according to Mosheim and Gibbon. But although the reader should not be enabled to form an opinion directly, by a perusal of the details, fortunately I am enabled to submit that of the right reverend prelate by whom they have been compiled.

1306. The fact deserves attention, that for more than a thousand years, of all the upper classes of society the Christian clergy were pre-eminently wicked, frequent complaints having been made against them by the laity, notwithstanding the cruel persecution to which complainants were liable. The popes were generally as prominent in wickedness as high in official distinction. The summing up of Bishop Hopkins, which I subjoin, fully confirms the impression which I have endeavoured to convey:

1307. “I have now gone over the history of your church, with the single aim of proving, from your own records, the rise, progress, and terrible extent of its corruption, up to the close of the sixteenth century. Here we see that for a period of seven centuries together there had been a constant outcry for reformation; that the popes and priesthood were the objects of continual complaint on the part of the laity; that by their own acknowledgment, although the church was never destitute of true Christians, yet holiness was the exception, and iniquity the rule, since the great body of the clergy were steeped in licentiousness, avarice, simony, cruelty, violence, falsehood, and blood; that the University of Paris, one of your most famous nurseries of theological education, was infested with an infidel philosophy, and with habits of libertine sacrilege; that the boasts of absolute atheism were heard from the lips of pontiffs and cardinals; that the reliance of your church was in the terrors of the inquisition, in the rack, the dungeon, and the stake; that war, and treachery, and assassination, were patronized in the service of religion; that bishops, and cardinals, and popes, were ready to lead their troops to battle; that there were constant revolts and rebellions against the tyranny of the priestly power; that there were many schisms in the papal kingdom, in which two or three pretenders to infallibility cursed each other at the same time, in the name of God and his apostles; and that every effort to banish these horrible iniquities proved utterly abortive, until the success of the Protestant reformation compelled them to respect public opinion, by fear for their very being if they continued to brave it any longer.”

1308. It is believed that there was no such wickedness among the pagan priesthood as to have become a cause of complaint, although far less power existed to silence accusation. Throughout Christendom even monarchs were made to suffer severely for their remonstrances against papal tyranny, and had to make concessions after having been ill-treated. By way of exemplifying his disrespect for those precepts of Christ which enjoin humility, meekness, and poorness of spirit as the means of reaching heaven, Pope Celestin kicked the crown from the head of the emperor, Henry VII., as this potentate knelt before him. Could any sane man have done this while believing that Christ’s allegations were to be verified, agreeably to which the “poor in spirit” are to have heaven, the meek to inherit the earth? (See Hopkins.)

1309. According to Taylor’s Diegesis, Constantine inquired of Sopater, the pagan priest, if he could absolve him from his sins, among which was that of scalding one of his wives to death, and executing unjustly one of his sons. Sopater informed him that it went beyond his power to obtain pardon for such sins. The Christian priests having agreed to procure the desired absolution, is supposed to have been one of the principal motives which induced Constantine to embrace Christianity. Yet it was under this wicked despot that the Council of Nice was held, which decided in favour of the divinity of Christ.

1310. It is difficult to imagine that persons who actually believed in a future state of rewards and punishments, and who of course must have been impressed with the comparative insignificance of any worldly enjoyments, would, for any earthly objects, have acted so much in a way to doom their souls to perpetual torture. It may therefore be inferred that the clerical papists who acted so wickedly were religious hypocrites, like the Jewish Pharisees. I am strongly under the impression that the imperfection of the proof of the truth of Scriptures, in the first place, and the inadequate and disgusting representations respecting the future world which they present, has always been productive of secret unbelief, and consequent recklessness respecting the dictates of religion or morality.

1311. Of the manner in which the clergy of the present day reason themselves into a belief, and expect to induce others to concur with them, the parodied quotation from the clerical Goliah of my would-be guide to heaven is an exemplification. It is only by frowning down objections, or begging the question, that they can get on. (1182.)

1312. Said one among the most amiable of my clerical friends to me, when I adverted to the improbability that the Deity of this almost infinite universe would select a few human animalcules in Judea as his especial favourites: “Dr. Hare, you must not expect me to sit by patiently, and see the pillars of my profession assailed.” I am sorry, said I, if I have said any thing to give you pain. “How would you like the pillars of your science to be attacked?” I would defend them, not endeavour to silence the assailant! But all criticisms which lead to the cure of errors only benefit a science founded on truth.

1313. The skepticism produced by reading the Bible is alleged, by Archbishop Hughes, as the motive of his church for forbidding the reading of it to the faithful. It was the reading of the Bible, when a minor, which led to my unbelief in its authenticity. Bible societies may, without intending it, do much to prepare the reasoning portion of mankind for the adoption of a more moral, consistent, and rational gospel.

1314. That one pope at least was a materialist, the following quotation from Bishop Hopkins’s work will prove.

1320. While the silence of the Pentateuch respecting immortality throws the authority of the “word of God,” so called, against the endowment of the human soul with that all-important attribute, the language of the decalogue is inconsistent with the unity of the divine power. The words, “Thou shalt have no other gods before me,” implies that there were other gods who might be acknowledged; since if there were none other, the proper words would be—Thou canst have no other God but me, or—There is no other God but me.

1321. Again, when Jehovah alleges himself to be jealous, of whom could he be jealous, if there was no other God to excite the sentiment of jealousy? Can any one conceive God to be jealous of an idol, when he must perceive that whatever worship may be bestowed on idols, is actually intended for the true God? (1245, 1246.) Could Adam have been jealous when there was no other man in existence to be jealous of?

1322. In the Introduction the ends to be answered by religion were stated, (page 18.) Several of the foregoing pages have been designed to show that Scripture does not fulfil these objects, being almost silent as respects immortality, using doubtful language respecting the unity of the divine power. Moreover, Jehovah is described as wrathful, jealous, and vindictive; as sanctioning the massacre, spoliation, and extirpation of neighbouring nations.[26] The fruits of the religion of Moses were two sects, of whom one did not believe in a future state of rewards and punishments; the other, although professing such a belief, (according to the barbarous idea of Josephus,) were not as moral as the unbelievers, (750, 1098.) Moreover, as respects the New Testament, the precepts on which it laid the most stress, those against pecuniary cupidity and resistance of wrong, have been not only neglected, but acted upon inversely; so that rapacity and aggression have been the predominant features of the conduct of Christians, unworthily so called, toward each other, but especially toward those who have been of a different religious belief. In one trait, however, the words of Christ, already cited, have been fully carried out: “I come as a sword.”[27]

1323. It may be seen from the passages quoted, that prior to the promulgation of Christianity, people of various religious sects were willing to live in harmony; but that after its promulgation there was much discord, and that those who should have been especially influenced by Christianity (the priesthood) were the foremost in vice!

1324. It is conceived that either on the one side the evidence of Christianity could not have gone home to the soul of those who so grossly violated its monitions, or that the rewards held out by it had not been presented under an aspect sufficiently inviting to counteract the fleeting allurements of this temporal world. It is conceived that Scripture is from beginning to end, from the Pentateuch to the Gospel of John, too worldly, as first exhibited in the promise of lands to the Jews, and lastly of judgeships to the apostles. The Old Testament, of necessity, can treat of nothing but worldliness, since there is throughout scarcely any reference to heaven; and some of the Psalms would accord better with the curses of a devil, than with the prayers of a sincere Christian. The cix. Psalm contains this language:

1326. Under these circumstances, wherefore should there be any alarm for the consequences of replacing belief in Scripture by belief in Spiritualism, if the evidence of this be, as we think, vastly more reliable, and the morality far more consistent with that followed in practice by great and good men of ancient and modern times.

1327. Moreover, the basis of probation, upon which the morality of Scripture is built, is manifestly a castle in the air, since it involves this contradiction, that an omnipotent, omniscient, and prescient Deity, who can make his creatures what he wishes them to be, and must know what they are, has to resort to trial to learn that which he knows before the process is undertaken, as well as he can possibly after its accomplishment. This demonstration alone overturns the whole probationary superstructure existing in the minds of sectarians.

1328. Meanwhile, the communications which I have submitted involve the idea of progression, and convey infinitely more knowledge of futurity than the Old and New Testaments taken together.

1329. I am aware how much it is a part of the existing system of education to imbue a confident faith in whatever tenets may be taught, and how little it is possible, in consequence, to have any arguments fairly considered which bear against the educational impressions. It may be seen in the instance of the interesting lady to whom I owe the kind letter, (1163,) how much more anxious such persons are to teach than to listen. She had, as she supposed, listened to an exposition of my views, of which the foundation had already been described in a published letter, with an effort to compare the heaven and hell of Scripture with those of Spiritualism; yet in all confidence of victory, this excellent creature brings me a letter written by one whom she considers to have a first-rate intellect, and who begins by assuming what I most emphatically deny, and of which the argument is just as good for Mohammedanism as for Christianity, provided the Koran be assumed as the word of God in lieu of the Bible, and Mohammed as the vicegerent of God instead of Christ. This may be considered as the argument of an eminent Episcopalian in favour of the truth of Christianity, while in those cited from Hughes and Breckinridge we have the arguments of an eminent Romanist on one side, and an eminent Calvinist on the other. The one objects to the basis of “fallible” men as the rule of faith; the other, to any inference derived from a gospel by “fallible” men. Breckinridge does not recollect that there is nothing more fallible than the traditions, compilations, and translations of fallible men, nor how skeptical all those who sustain the truth of Scripture on this evidence, are of any other evidence of the same kind which conflicts with Scripture.

1330. If the reader will look at the letters of Amasa Holcomb and my replies, (690,) he will see an exemplification of the difficulty in which many were placed, who had no other evidence of a future state beside that afforded by Scripture. Let him apply to the human evidence of antiquity no less skepticism than is now applied to the human evidence of Spiritualists, and then estimate the weight of testimony in favour of the Scriptures. Let him fairly consider the internal evidence against Scripture, as briefly sketched in this work or elsewhere, and then say whether he can conscientiously condemn Mr. Holcomb or myself for conscientiously disbelieving Scripture.

1331. Let it be considered whether belief in Christianity is not at the present time a consequence of morality, rather than its cause; whether it is not, with ninety-nine in a hundred, the consequence of early impressions, which have associated the Christian religion and morals inseparably on the conscience; without, however, inducing in any one of the individuals thus influenced any idea that the precepts of Christ are to be carried out in practice. It would be manifestly preposterous to look for this where the clergy, who were the teachers, did not practically obey the precepts, but went ahead in the race of iniquity, whichever way the current might lead, and almost everywhere as desirous of wealth, and power, and worldly distinction as other men. The imperfection of the evidence of scriptural truth, on which the belief in it rests, or that false moral sense derived from education, which makes the person affected just as tenacious of one creed as of another, whether it be Judaic, Christian, or Mohammedan, causes the faith thus arising to yield whenever the moral sense is impaired on which it rests. Not being supported by reason, as soon as the educational conscientiousness on which it was founded is blunted, any faith built upon it forms no barrier. The individual perceives that his opinions were not formed by himself, but imparted, and would have been different, had he been born of different parents. Thus faith rests upon morality, not morality upon faith; and when morality goes, faith ceases to be a barrier. But meanwhile those who abandon morality, find in their educational impressions one which is a salvo to them, however sinful. They find that Christ died for those who believe in his divinity or in his divine mission, and of course, that by closing their ears and eyes to all evidence or argument impeaching Christianity, and continuing to cherish the early impressions made by their teachers, they may be redeemed from future punishment; whereas, as Dr. Berg alleged in his debate with Barker, “A sinner cannot be saved out of Christ.”

1332. But one consequence of this interested, bigoted belief is, that animosity which, it was foretold by Christ, would cause such horrible discord, and would make his advent equivalent to a severing of all the dearest ties between relatives and friends, the superior and his subordinates. As at this time any idea of a religion would be scouted with indignation which should not make a future state of rewards and punishments the primary object, it is inconceivable to me wherefore the Old Testament should be an object of veneration to those whose thoughts are heavenward. How could there be any thing but worldliness where nothing but the things of the world were objects of desire—no heaven beyond.

1333. From what has been urged, is it not manifest that, in the first place, it is of great importance that the evidence of a future state should be placed on a firmer footing than on recorded and translated traditions, or on the decretals of a most profligate priesthood? Would it not be one of the greatest imaginable blessings that those who have not the consolation of believing in immortality, should have that consolation, and those who already believe in a future state of existence, should have a better knowledge of that state, than that given by Josephus, sanctioned by Christ, even as collated by the pious and learned clergyman, Dr. Harbaugh? (750.)

1334. If Christ had nothing but the vicinity of the fire prepared for the devil and his angels, agreeably to Josephus, and his story of Dives and Lazarus, or imaginary worldly appointments, or lying in the grave till the last day,—if these are all the grounds that Christians have had to build upon as respects future happiness, is it to be wondered at that the priesthood of the Middle Ages, who best knew the defect of gospel evidence, how little they themselves were to be trusted, and how illusory was the promise made to the apostles of judgeships, (743,) should, of all others in society, be the least restrained by fear of future punishment?

1335. A prevalent calumny against human nature has been, that men remain wilfully reckless as respects religious truth; or that they remain in error designedly, and not because they mistake it for truth. But it is notorious, that as respects the laws of man, those who make it their business to violate them take great care to make themselves acquainted with the laws which it is their object to break. None but an idiot would expect the law to be less severe in proportion as he should keep himself ignorant of its provisions. No banditti in the Russian empire would expect the less to go to Siberia because they should deny the reigning czar to be the sovereign. They would not expect to escape his power by enthroning a pretended czar, and paying him honour. Such conduct would be too absurd, even for fools to pursue; yet it is upon such erroneous views that three thousand Israelites were surprised and assassinated for worshipping the golden calf; and that eminent clergymen do not consider it as blasphemy against the paternal God, described by Seneca (1224) to represent him as sanctioning this horrible butchery.[28]

1336. The truth is, the selfishness of the worst men makes it quite as much an object with them, as with good men, to know to what punishments they may become liable, or what advantages they will be entitled to hereafter. Self-interest makes every man anxious to know that which deeply affects his future existence. Is there any one who would not wish to learn whether his soul is to rot in the coffin with its fleshy integuments, or to have another and eternal existence, happy or wretched according to his deportment in this world?[29]

1337. Those who really wish to serve the cause of true religion, and human welfare here and hereafter, should not expect that harsh words or measures will promote these objects. If, from want of due consideration, they uphold that which is repulsive to the human heart and understanding, and turn a deaf ear to facts and reasoning, which would produce a more beneficial issue, they will really be amenable to the blame which they so unjustly lavish upon those whom they calumniate as “Infidels,” while they themselves are really infidels to their professed principles. The Bible itself made me an unbeliever in its authenticity, and makes unbelievers of many who read it attentively and fearlessly, after their reason is matured.

1338. Nothing could serve the cause of true religion and true morality more than a belief in a future state of reward and punishment, without having that book made an appendage to the instruction.

1339. In order to form an idea of the Deity, we must consider the extent of the universe over which he rules, and the magnificence and multiplicity of the bodies which it comprises. Alpha Centauri, a star of the Centaur, a constellation in the southern hemisphere, is the nearest of the fixed stars; it nevertheless is nearly twenty thousand million of miles from the earth. Light, flying at the rate of two hundred thousand miles in a second, to come from that star, would take three years and three months to reach the earth.

1340. A star in the constellation of the Swan, known as “61 Cygni,” is another among the few whose distance is sufficiently small to allow it to be measured. This is nearly three times as far as Alpha Centauri; so that it would take light nine years to come from “61 Cygni” to the earth. This star appears single to the naked eye, but, seen through a telescope, appears like two stars, which according to Mitchell, are six thousand millions of miles apart.

1341. But the stars which enter into the nebula of Orion are so remote, that light, to come from one of them, would require ninety-two thousand years. Suppose an imaginary right line to be extended from a star in Orion so as to pass through the centre of this planet, and to reach a star on the other side as remote as that first mentioned; of course, the distance being doubled, it would require light twice the time to perceive it, or one hundred and eighty-four thousand years. Suppose a spherical space of which that line forms a diameter, or we may suppose a larger sphere, including all the nebula visible by the Rosse telescope. It is estimated that there are in all not less than one hundred millions of stars visible with the aid of that magnificent instrument, each of which is a sun with its planets; so that we have reason to suppose that there are an hundred millions of solar systems. Some of the suns are, like Sirius, estimated to give sixty-three times as much light as our sun emits. Our planet is to Jupiter as one to twelve hundred; to Saturn, as one to one thousand; to the sun, as one to one million four hundred thousand. It is hardly to be seen by the naked eye from Jupiter, and would be invisible to any human eye situated upon any planet more remote than Jupiter. To the whole of the sidereal creation, it is as a globule of water in the ocean, and the inhabitants are as animalcules in that globule.

1342. Having thus prepared his mind with a proper conception of the vastness of the attributes of the Deity, and the degree of the comparative importance of the human race in the divine mind, as it surveys the whole creation, let the reader take up the book of Genesis, and compare the impressions which that alleged word of God would convey with those which the preceding facts and considerations would induce. It may be expedient that the reader, while under the sublime impression of the majesty and magnificence of the Deity, as displayed in his works, should consider what evidence there is of any entity having the relation to him of a female; and if it be irrational to suppose a commensurate being of the other sex, let the reader consider how this Supreme Deity could have a son? The existence of a son requiring both a father and mother, it may be well to think how a male without a female god could have a son. He may take into view the opinions of Newton, that God cannot be presumed to have organs. Doubtless it will be perceived that this all-pervading, magnificent being cannot require eyes to see, ears to hear, a nose to smell, a tongue to speak, or a mouth to eat, legs with which to walk, or arms with which to strike. Of course he will not consider him as having a person made of those organs, as in the instance of his creature, man. He will agree with Newton, that it were absurd to ascribe even one person to God, and would be still more so to ascribe three persons. Again, if three persons be essential to God, he being eternal, the three persons must be eternal, and of course neither can bear the relation of a son to the other; nor can the coeval Holy Ghost proceed from two of the trio, forming the third person, who, by the premises, existed before he came into his subsequent existence, as alleged by the contradictory conclusion. If the individuals composing the Godhead have any distinct will or reason, the admission of the trinity amounts to polytheism; and if they have not severally independent natures and reason, then the association of the idea of three persons is useless. Is it not idolatrous thus to associate with the Deity effete masses of spiritual matter, under the name of persons, and worship the imaginary monster thus created as the true God? Still more, is it not monstrous to represent that those who cannot adore this imaginary idol, are wilfully incredulous?

1343. I have said that the account of the creation, given in the Pentateuch, is inconsistent with geological facts. Much sophistry has been employed to escape from this truth. Thus eminent geologists have striven to reconcile the alleged creation of the world in six days, to mean actually six eras, each of immense duration; yet Scripture representing that the day succeeding those so employed, should be kept holy as a Sabbath, and this being viewed in the Decalogue as a period of twenty-four hours, precludes the assignment of any longer duration to each of the six days, actually occupied by the Creator in performing his great work.

1344. To enable the reader to judge how far the facts ascertained by geological investigation, can be reconciled with the scriptural account, I shall here quote them, as stated by Professor Hitchcock, in his work entitled “Religion of Geology,” page 19. It should be known to the reader that this author is among those who assume the Bible to be the word of God upon the same grounds as the clergyman, (1182.)

1345. “Under these circumstances, all that I can do, is to state definitely what I apprehend to be the established principles of the science that have a bearing upon religious truth, and refer my hearers to standard works on the subject for the proof that they are true. If any will not take the trouble to examine the proofs, I trust they will have candour and impartiality enough not to deny my positions.

1346. “The first important conclusion to which every careful observer will come is, that the rocks of all sorts which compose the present crust of the globe, so far as it has been explored, at least to the depth of several miles, appear to have been the result of second causes; that is, they are now in a different state from that in which they were originally created.

1347. “It is, indeed, a favourite idea with some, that all the rocks and their contents were created, just as we now meet them, in a moment of time; that the supposed remains of animals and plants, which many of them contain, and which occur in all states, from an animal or plant little changed, to a complete conversion into stone, were never real animals and plants, but only resemblances; and that the marks of fusion and of the wearing of water, exhibited by the rocks, are not to be taken as evidences that they have undergone such processes, but only that it has pleased God to give them that appearance; and that, in fact, it was as easy for God to create them just as they now are as in any other form.

1348. “It is a presumption against such a supposition, that no men, who have carefully examined rocks and organic remains, are its advocates. Not that they doubt the power of God to produce such effects, but they deny the probability that he has exerted it in this manner; for throughout nature, wherever they have an opportunity to witness her operations, they find that when substances appear to have undergone changes, by means of secondary agencies, they have in fact undergone them; and, therefore, the whole analogy of nature goes to prove that the rocks have experienced great changes since their deposition. If rocks are an exception to the rest of nature,—that is, if they are the effect of miraculous agency,—there is no proof of it; and to admit it without proof is to destroy all grounds of analogical reasoning in natural operations; in other words, it is to remove the entire basis of reasoning in physical science. Every reasonable man, therefore, who has examined rocks, will admit that they have undergone important changes since their original formation.

1349. “In the second place, the same general laws appear to have always prevailed on the globe, and to have controlled the changes which have taken place upon and within it. We come to no spot, in the history of the rocks, in which a system different from that which now prevails appears to have existed. Great peculiarities in the structure of animals and plants do indeed occur, as well as changes on a scale of magnitude unknown at present; but this was only a wise adaptation to peculiar circumstances, and not an infringement of the general laws.

1350. “In the third place, the geological changes which the earth has undergone, and is now undergoing, appear to have been the result of the same agencies—viz. heat and water.

1351. “Fourthly. It is demonstrated that the present continents of the globe, with perhaps the exception of some of their highest mountains, have for a long period constituted the bottom of the ocean, and have been subsequently either elevated into their present position, or the waters have been drained off from their surface. This is probably the most important principle in geology; and though regarded with much skepticism by many, it is as satisfactorily proved as any principle of physical science not resting on mathematical demonstration.

1352. “Fifthly. The internal parts of the earth are found to possess a very high temperature; nor can it be doubted that at least oceans of melted matter exist beneath the crust, and perhaps even all the deep-seated interior is in a state of fusion.

1353. “Sixthly. The fossiliferous rocks, or such as contain animals and plants, are not less than six or seven miles in perpendicular thickness, and are composed of hundreds of alternating layers of different kinds, all of which appear to have been deposited, just as rocks are now forming, at the bottom of lakes and seas; and hence their deposition must have occupied an immense period of time. Even if we admit that this deposition went on in particular places much faster than at present, a variety of facts forbid the supposition that this was the general mode of their formation.

1354. “Seventhly. The remains of animals and plants found in the earth are not mingled confusedly together, but are found arranged, for the most part, in as much order as the drawers of a well-regulated cabinet. In general, they appear to have lived and died on or near the spots where they are now found; and as countless millions of these remains are often found piled together, so as to form almost entire mountains, the periods requisite for their formation must have been immensely long, as was taught in the preceding proposition.

1355. “Eighthly. Still further confirmation of the same important principle is found in the well-established fact, that there have been upon the globe, previous to the existing races, not less than five distinct periods of organized existence; that is, five great groups of animals and plants, so completely independent that no species whatever is found in more than one of them, have lived and successively passed away before the creation of the races that now occupy the surface. Other standard writers make the number of these periods of existence as many as twelve. Comparative anatomy testifies that so unlike in structure were these different groups, that they could not have coexisted in the same climate and other external circumstances.

1356. “Ninthly. In the earliest times in which animals and plants lived, the climate over the whole globe appears to have been as warm as, or even warmer than, it is now between the tropics. And the slow change from warmer to colder appears to have been the chief cause of the successive destruction of the different races; and new ones were created, better adapted to the altered condition of the globe; and yet each group seems to have occupied the globe through a period of great length; so that we have here another evidence of the vast cycles of duration that must have rolled away even since the earth became a habitable globe.

1357. “Tenthly. There is no small reason to suppose that the globe underwent numerous changes previous to the time when animals were placed upon it; that, in fact, the time was when the whole matter of the earth was in a melted state, and not improbably also even in a gaseous state. These points, indeed, are not as well established as the others that have been mentioned; but, if admitted, they give to the globe an incalculable antiquity.

1358. “Eleventhly. It appears that the present condition of the earth’s crust and surface was of comparatively recent commencement; otherwise the steep flanks of mountains would have ceased to crumble down, and wide oceans would have been filled with alluvial deposits.

1359. “Twelfthly. Among the thirty thousand species of animals and plants found in the rocks,[30] very few living species have been detected; and even these few occur in the most recent rocks, while in the secondary group, not less than six miles thick, not a single species now on the globe has been discovered. Hence the present races did not exist till after those in the secondary rocks had died. No human remains have been found below those alluvial deposits which are now forming by rivers, lakes, and the ocean. Hence geology infers that man was one of the latest animals that was placed on the globe.

1360. “Thirteenthly. The surface of the earth has undergone an enormous amount of erosion by the action of the ocean, the rivers, and the atmosphere. The ocean has worn away the solid rock, in some parts of the world, not less than ten thousand feet in depth, and rivers have cut channels through the hardest strata, hundreds of feet deep and several miles long; both of which effects demand periods inconceivably long.

1361. “Fourteenthly. At a comparatively recent date, northern and southern regions have been swept over and worn down by the joint action of ice and water, the force in general having been directed toward the equator. This is called the drift period.

1362. “Fifteenthly. Since the drift period, the ocean has stood some thousands of feet above its present level in many countries.

1363. “Sixteenthly. There is evidence, in regard to some parts of the world, that the continents are now experiencing slow vertical movements—some places sinking, and others rising. And hence a presumption is derived that, in early times, such changes may have been often repeated, and on a great scale.

1364. “Seventeenthly. Every successive change of importance on the earth’s surface appears to have been an improvement of its condition, adapting it to beings of a higher organization, and to man at last, the most perfect of all.

1365. “Finally. The present races of animals and plants on the globe are for the most part disposed in groups, occupying particular districts, beyond whose limits the species peculiar to those provinces usually droop and die. The same is true, to some extent, as to the animals and plants found in the rocks; though the much greater uniformity of climate that prevailed in early times permitted organized beings to take a much wider range than at present; so that the zoological and botanical districts were then probably much wider. But the general conclusion, in respect to living and extinct animals is, that there must have been several centres of creation, from which they emigrated as far as their natures would allow them to range.

1366. “It would be easy to state more principles of geology of considerable importance; but I have now named the principal ones that bear upon the subject of religion. A brief statement of the leading truths of theology, whether natural or revealed, which these principles affect, and on which they cast light, will give an idea of the subjects which I propose to discuss in these lectures.

1367. “The first point relates to the age of the world. For while it has been the usual interpretation of the Mosaic account that the world was brought into existence nearly at the same time with man and the other existing animals, geology throws back its creation to a period indefinitely but immeasurably remote. The question is, not whether man has existed on the globe longer than the common interpretation of Genesis requires,—for here geology and the Bible speak the same language,—but whether the globe itself did not exist long before his creation; that is, long before the six days’ work, so definitely described in the Mosaic account? In other words, is not this a case in which the discoveries of science enable us more accurately to understand the Scriptures?

1368. “The introduction of death into the world, and the specific character of that death described in Scripture as the consequence of sin, are the next points where geology touches the subject of religion. Here, too, the general interpretation of Scripture is at variance with the facts of geology, which distinctly testify to the occurrence of death among animals long before the existence of man. Shall geology here, also, be permitted to modify our exposition of the Bible?

1369. “The subject of deluges, and especially that of Noah, will next claim our attention. For though it is now generally agreed that geology cannot detect traces of such a deluge as the Scriptures describe, yet upon some other bearings of that subject it does cast light; and so remarkable is the history of opinions concerning the Noachian deluge, that it could not on that account alone be properly passed in silence.”

1370. “Are not the hairs of your head all numbered?—Which of you by taking thought can add one cubit to his stature?” Luke xii. 7, 25.

1371. May it not be consistently inquired, who, without God’s assistance, can make his passions less ardent? his counteracting reason or conscientiousness more competent to restrain them? Who, prior to his sublunary existence, had the option, whether he should be born a Jew, a Gentile, or a Christian; whether in the Roman, Grecian, Episcopalian, or dissenting churches; whether his progenitors should be Chinese, Hindoos, Europeans, negroes, or savages? Who has, through his own previous choice, been brought up, on the one hand, by ignorant and vicious, or on the other, by virtuous and well-educated, parents? Can any soul be alleged to be responsible for entering the body of an infant begotten by idolaters, and thus subjected to the curse of the commandment? Or can a soul be deemed to have any merit because it came into the world as the progeny of parents orthodox in their own estimation, and happy in the belief that while myriads are to suffer to eternity in another world, for errors or crimes arising from causes beyond their control, a few are to be made eternally happy, notwithstanding their admitted sinfulness, by virtue of a bigoted confidence in the pre-eminent ability of their parents, their priests, or of themselves to learn tenets of which the great majority of mankind are ignorant? Humility in profession is associated with a towering and overbearing presumption in practice toward all who differ with them in creed: hence an effort to instruct others at the expense of millions spent in missions, while they have no better evidence of the accuracy of their own knowledge than a fallible human conviction.

1372. If two persons, A. and B., were organized exactly alike, educated precisely in the same way, and subjected to the same temptations or incentives, would they not act alike? Would not their acting differently prove that they were not alike in all respects?

1373. It may be said that they are free agents, being endowed with free-will; but if they be perfectly alike and similarly situated, (agreeably to the premises,) their free-will must be perfectly similar; and if not, let it be allowed to be, through God’s will, perfectly similar. Is it in their power to alter the nature of their will, any more than “the colour of their hair.”

1374. If any other being act differently from these, does it not follow that he is differently organized, educated, or situated from them; and that the diversity in one or all of these respects must be proportionable to the degree in which his actions and morals differ from those of A. and B.

1375. But it may be inquired, where is the merit of virtue, or the demerit of vice, if they be the consequences of causes over which we have no control? The reply is, that virtue is an endowment due to the will of Deity, just as the difference between the different races of mankind and the various genera of animals, or between individuals of the same species, must be due to that volition. An analogous idea of the necessity of God’s help to virtue is insisted upon by some of our most respectable and numerous Christian sects. It places virtue in man, so far as it may exist, upon the same basis as in God. It has always been held by all Christians that God can do no wrong; that vice is inconsistent with his nature. The more, then, a man is by nature and education incapable of being vicious, the greater his natural aptitude for virtue, the more he approaches its most perfect exemplification.

1376. But how can the punishment of the wicked be justified under this view of their case? I answer, that it can only be justified in self-defence, for the reformation of the offender, or to prevent the repetition of injury where no other means can be employed, just as killing wild beasts, noxious insects, or our enemies in warfare is justified.

1377. Punishment, unless with a view to prevention or reformation, seems to me diabolic. It seems irreconcilable with the injunction to return good for evil, that the Deity from whom it proceeds should return evil for evil, in excess; that he should, for finite and transient sins, award eternal punishment.

1378. The inference that omniscience and omnipotence could create myriads of beings, foreseeing that they must be subjected to extreme misery for an unlimited time, is irreconcilable with all goodness and omniscience. But it may be demanded, does not the fear of future punishment make mankind more virtuous? The man who avoids a felony solely through fear of future punishment is not the less wicked; he is only a more prudent, or a more cowardly villain. That piety to God and philanthropy are virtues, is most evident; but then these incentives must be disinterested. If Abraham could believe that shedding his son’s blood upon the altar would gratify the Deity, in order to make it a pious or virtuous act, it should have been unaccompanied by any expectation of benefit to himself. He must have had a conception of the Deity fully as bad as that of any heathen, to suppose that the sacrifice would be agreeable to him.

1379. There is, moreover, much reason to infer that a man who could pass his wife as his sister, and send her to a palace in order to gain influence with a king, did not lose sight of himself when he contemplated killing his son to propitiate the King of kings. But no human testimony should induce us to credit such imputations against Jehovah. Nothing is more probable than that priests should invent this absurd fable, and nothing more improbable than that an omniscient God, who could read Abraham’s inmost thoughts, should have found it necessary to ask such a barbarous sacrifice, in order to determine the extent and sincerity of that devotion of which he must have already known the precise limits.

1380. I have already made objections to the idea that we can be placed in this world for the purpose of probation. I will here make use of additional arguments in support of those objections. Spiritualism assumes that we are placed here for progression. It has, in this aspect, a self-evident ascendency over the scriptural doctrine.

1381. A finite being has need to subject his works to trial, in order to learn whether they have the requisite perfection; but how can an omnipotent and omniscient Deity be under any necessity of trying his works? In the first place, they must be precisely what he has designed; in the next place, foreseeing the result of any experiment he may make, he has no motive for the trial. Thus, before placing Adam and Eve in Paradise, God must have known that Adam would be incompetent to resist his wife, his wife the serpent, and that the apple would be eaten. How useless then was the experiment! How can it be reconciled with omniscience and omnipotence? The crime would not have taken place had God made woman less inquisitive; her husband strong enough morally to resist temptation and his wife’s seductive influence; or had not the serpent or Satan, under the form of this reptile, been allowed to tempt Eve. And yet in consequence of that act, not only the soul of the first man, but that of all his posterity, are considered by orthodoxy as having fallen, as being doomed to eternal punishment, unless by being morally regenerated, principally by a blind belief in the allegation of certain priests, who do not agree among themselves as to what we are to believe.

1382. But what had souls unborn to do with the acts of Adam and Eve? Is it conceivable that the soul of the child is begotten by the souls of its parents, or to be inferred that it is a spiritual being, created by God for the body, which the progenitors beget in their corporeal capacity? (See Seneca’s opinion, 1230.) How could a dumb snake, belonging to the class of reptiles, very low comparatively in intellectual capacity, acquire power of speech and reason without a special miracle on the part of God, either directly or indirectly through Satan, acting with the cognizance of his divine master. This reptile, previously created without feet, because the devil merely assumed his form, is doomed as a punishment to crawl on his belly, in the only way in which he could move consistently with his organization, independently of the sentence!!! Would it be any greater punishment to cause snakes to creep on their bellies than quadrupeds to go on their feet? Since none of the genera of serpents are endowed with reason or speech, how could they be responsible for the acts of an animal which, being endowed with those attributes, would not belong to their order? It must have been a peculiar reptile, in the form of a snake, created for the special purpose of tempting Eve. If, with Milton, it be assumed that it was Satan, in the form of a serpent, who tempted her? how could serpents be responsible for the crime?

1383. It will be perceived, that when the church had the world most completely under its sway, there was the least morality; but as the arts and sciences grew up, in despite of religious intolerance, morality improved. Thus a system has been established, which while violating, more especially the most emphatic monitions of Christ, tends to enforce those rules of conduct which are necessary to the welfare of society. But an auxiliary principle—honour—has come into operation, which often restrains those who are not influenced by religion, nor by pure morality. Honour, like the fear of hell, may make a man act more nobly, or more honestly, without improving his religious principles or his heart. Hence the saying, “Honour among thieves,” and likewise among unprincipled gamblers.

1384. Mercantile honour, under the name of mercantile credit, is another important substitute for real heartfelt integrity. The ill consequences of a loss of worldly consideration, or of those advantages which result from the ability to borrow, or to postpone payment with consent of the creditor, is a motive for punctual payment, when a debt equally due, in honesty, would be neglected. This goes much farther as an element of the prevailing morality in securing punctual payment, than religion.

1385. That religion has actually very little to do with mercantile morals, must be evident, since it is never, on change, an object of inquiry. When men are about to trust large sums, they do not inquire how often the other party goes to church, nor to what church he goes. It has never been my lot to know any one whom I thought better for his religion. I have known many whom I thought better through native goodness of heart than they would have been if left to the influence of their bigoted opinions alone. I heard a clergyman, distinguished for his amiability and liberality in social intercourse, speak from the pulpit of infidelity as “the work of the devil.”

1386. There are allegations of this kind made from the pulpit which to me appear to be absolutely calumnious, though those who make them do not conceive themselves to be calumniators. It is, in truth, their false religion which speaks; they are possessed as if by an evil spirit, yet the goodness of their hearts prevents them from realizing any such calumnies in their personal intercourse with society. Dr. Berg said it was not he (Dr. Berg) that spoke when he used ill language to Barker, but the Bible. There is a want of Christian moderation in the language of Christ, and John the Baptist, and in some of the Psalms, which seems inconsistent with Christ’s precepts. John, addressing the Pharisees as “vipers fleeing from the wrath to come,” representing them as poisonous reptiles, and God as enraged against them. The language of Christ respecting some of the same sect, to which allusion has been made, is even more abusive.

1387. But among the calumnies to which I have alluded, are those which represent the human heart as innately wicked, and only to be corrected by religious regeneration. All the souls created since Adam ate the apple, must be born anew, thus drawing a marked distinction between those who have gone through this second birth, and such as myself, who have not undergone this recuperative process. But what man of common sense draws a line between those who are thought to have been born over again, and those who have not? The great majority of those who call themselves Christians, do not put any more trust in one who has gone through this second birth, than in one who is not deemed to have been thus regenerated.

1388. While the science and literature of the Roman Empire sank under the influence of the Christian pontiff (pope) into ignorance, superstition, and vice, the Arabians, under the influence of their Mohammedan pontiffs, (caliphs,) arose from barbarism to a comparatively superior state of intellectual acquirement, as the following quotation, from “Gibbon’s Decline and Fall of the Roman Empire,” will show:

1390. I here close my remarks upon the Influence of Scripture on the Morals of Christians. They have proceeded from a desire to promulgate what I deem to be truth, and to expose the errors by which I conceive it to be environed. It is inconsistent with my nature to state less than the truth when treating on any subject. I shall be sorry for any pain which I may give to those whose hearts are so associated with their opinions, that whatever conflicts with the one is painful to the other; yet I wish any persons so wounded to reflect how little denunciation has been spared, not only as respects opinions, but as respects motives, where “infidels,” unjustly so called, have been held up to view. I have not assailed the motives of any one; even as respects opinions, I have withheld or modified sarcasms which, as I think, might have been justly employed, or used without modification.

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1391. Subsequently to the printing of the articles under the head of Corroborative Evidence, a pamphlet was received from which the subjoined pages are translated, by my friend, Dr. Geib. It serves to show the impression made by spirit manifestations in another part of Christendom, upon one who belongs to the church.

Introduction.

1392. “Mesmerism, table turning, and mediumship being phenomena which, in my estimation, demand serious investigation before pronouncing judgment on them, as soon as this became known to me, as an ocular witness, far from judging of them, ex abrupto, as so many have done under the same circumstances, I confined myself to make numerous experiments, with the hope that they might in time furnish me with some very useful facts, in searching for the cause of these wonderful phenomena.

1393. “Being in possession of some of these facts, I thought the present an opportune time for their publication, when two savans of the elite, such as the Marquis de Mirville and the Count de Gasparin, are engaged in a scientific contest on this subject.

1394. “I consider the present moment the more opportune, that the facts furnished by my investigation, being at variance with certain leading points in the doctrines contained in the Pneumatology of M. de Mirville, and the Supernatural in General of M. de Gasparin, may induce those writers to give a new complexion to their doctrines, by taking counsel from my facts. These, shedding a new light on the triple phenomena, would powerfully aid in the solution of a problem which, up to the present time, does not appear to have been solved in a manner as clear and positive, as the interests of truth, science, and religion demand. Such has been and is now my belief, as well as that of many others whom I thought proper to consult before undertaking the task in which I have engaged.

1395. “Simple as my language is, it will be seen to have issued from the pen of a man who boldly seeks the truth, and is not to be arrested in his course by any worldly interests. Persuaded that in view of my position, my readers will grant me the indulgence which in a similar case I could not refuse them, I will proceed to the main question without further preliminaries. I divide my monograph into two parts; facts opposed to the Pneumatology of M. de Mirville, and the Supernatural in General of M. de Gasparin.

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First Part.

1396. “Table turning and mediumship are nothing more, in the opinion of M. de Mirville, than the work of the devil! I give an abstract of his doctrine as found in his Pneumatology. ‘In the letter,’ he says, ‘which I had the honour to address to the Societe Mesmerisme of Paris on the non-intervention of the devil in therapeutic mesmerism, dated Sept. 20, 1847, and published in numbers 54, 56, and 57 of the Journal of Magnetism, I established the existence of the devil, with the attributes given him in the Scriptures, as well as the power he possesses, with divine permission, to act morally and physically on mankind, as set forth in the same holy books.’

1397. “In view of what I have just said, I cannot be mistaken by M. de Mirville with respect to demonology. But while admitting the existence of a devil, and his power over man, I cannot agree with the opinion of M. de Mirville in his Pneumatology, which admits the direct intervention of the devil in table turning and table talking, as well as in the powers of mediums; a view of the subject which I hold to be at variance with the teachings of the Catholic Church on the possessed, and the manner of deliverance therefrom, the evil spirit, which I proceed to explain.

1398. “It is an axiom as old as the world—in proportion as the cause is removed the effect ceases; sublata causa tollitur effectus. The truth of this maxim, in reference also to diabolical possessions, is found to be explicitly proved in the Holy Scriptures. A mute is presented to Christ to be cured: oblatus est ei mutus. The Divine Master, knowing that dumbness is caused by the devil, hastens to remove the cause, by chasing the evil spirit from the body of the possessed, which being done, the mute spoke in the midst of the people ravished with admiration. ‘And he was casting out a devil, and it was dumb. And it came to pass when the devil was gone out, the dumb spake, and the people wondered.’ St. Luke xi. 14.

1399. “There was at Philippi, in Macedonia, a girl who, being possessed of the evil spirit, had the gift of divination to such an extent, that people came from all parts to consult her, much to the benefit of her masters. St. Paul having chased the demon from the body of the possessed, she lost the gift of divination; which exasperating her masters, they dragged St. Paul before a magistrate like a malefactor. (Acts xv.) Admitting these principles, it follows that if the devil intervenes directly in tables and mediums, as Christ drove him from the mute, and St. Paul from the girl of Philippi, then, a fortiori, should clairvoyants lose their lucidity, tables be made to stand still, and mediums be deprived the power of tracing a line however short; sublata causa tollitur effectus. The cause being removed, the effect must cease.

1400. “Our next object is to refer to the means for removing the evil spirit wherever found; and consulting the Catholic ritual affords us this knowledge. In fact, agreeably to these teachings, demons are driven off by the sacred names of God and Jesus, by prayer, the sign of the cross, by holy water, and exorcisms; and these means being known, I am going to report the effect of these means on clairvoyant subjects, tables, and mediums.

1403. “Having witnessed some extraordinary phenomena, and desiring to assure myself as to the presence of a diabolical agency in these manifestations, as I had been persuaded to believe—profiting by the opportunity offered by some mediums magnetized by others, and not by myself—I was induced to pray to invoke the sacred names of God and Jesus, to make the sign of the cross on the subjects, and went so far as to sprinkle them with holy water, with the design of driving out the devil, should he have taken possession of them. However, as not one of these mediums lost, in my presence, the smallest part of their powers, I was led to infer that the devil had nothing to do with the phenomena.

1404. “The following fact should attract the attention of all observers holding the orthodox faith: A youth of thirteen, put to sleep by his mother, at my house, gave proof of the greatest clairvoyance, even so far as to be in communion with supermundane beings. Alarmed, as I acknowledge I was, at what passed under my eyes, and suspecting, as I did, that the devil might be the agent of those phenomena, I took my crucifix, and presenting it to the clairvoyant, conjured him in the holy name of Jesus. But in place of repelling it, as I expected, he seized the cross in the most affectionate manner, and, smiling, pressed it to his lips; as much to the edification of his mother as of myself. Should M. de Mirville desire the address of the parties, he can have it.

1405. “The means thus employed by me to discover if the evil spirit actuated mesmeric subjects, have been employed also by other persons with the same view, and with similar results. Should M. de Mirville desire to know some of these persons, I will be happy to facilitate the acquaintance. As to exorcism, it is known by the biography of the celebrated clairvoyant Prudence, that although exorcised on several occasions, the exorcisms failed to deprive him, in the smallest degree, of his great clairvoyance. To the facts which I have just reported in support of the non-intervention of the devil, some new facts of another kind will be adjoined, which in some measure confirm the first.

1406. “One of the models of sacred eloquence, the R. P. Lacordaire, speaking of mesmerism in 1846, far from qualifying it as satanical, as M. de Mirville has done, proclaimed from the pulpit of truth, in the church of Notre Dame of Paris, that this phenomenon belonged to the order of prophecy, and that it was a provision of the divinity to humble the pride of materialism. This language, descended from the summit of the sacred tribune, is known to have received the public approbation of Mgr. Affre, the centre of Catholicism of the diocese of Paris, who, addressing the faithful, said to them: ‘My brothers, it is God who speaks with the mouth of the illustrious Dominican.’

1407. A very pious female, abandoned by her medical adviser, being in a state of despair, was magnetized by one of her parents, and fell into the most complete trance. In one of her first sleeps, she said she saw a person who, according to the description she gave of him, appeared to be the clairvoyant’s great-grandfather, deceased several years before the birth of his grand-daughter. The latter was cured by the advice received during her trance condition from the said great-grandfather. This fact appeared to me so grave in its nature, and so interesting to science and religion, that I thought proper to publish it in number nineteen of the Magnetisme Spiritualiste, with an appeal to all those who, by their knowledge, might be able to explain this phenomenon.

1408. Among those to whom our appeal was made, figured the theologians, to whom, in speaking of the person who appeared to the clairvoyant, I said: ‘Should this not be considered the devil, who, assuming a fantastic personation, took that of the great-grandfather of M. R., and appearing thus to him, cured him of a disease which he himself had originated?’

1409. Some copies of the number of the journal in question were sent to the sovereign pontiff, through his apostolic nuncio at Paris, to Mgr. the archbishop of Paris, to the faculty of theology at Sorbonne, to RR. PP. Jesuits of the Rue des Postes, to R. P. Lacordaire, and to the Calvinistic Consistory of Paris, begging them to enlighten me on a fact of such grave importance. But to the present time, a period of three years, not one of these great personages has informed me that the phenomenon to which I invited their attention is the work of the devil, which proves that, in their opinion, the evil one is a stranger to this phenomenon; for otherwise they would not have failed to answer my inquiry, if only from interest for religion, or through charity to myself. Should M. de Mirville desire to know the clairvoyant I refer to, he can be conducted to his domicile.

1410. Mgr. Sibour, on mesmerism, and La Grandeur, if interrogated, will tell you that the thoughts expressed by clairvoyants are only reflections from their magnetizers, without saying a single word to you about the devil. But we have said enough on clairvoyants, and will pass to the tables.

1411. I have made a great many experiments in table-turning and table-talking with pious laymen and with ecclesiastics, men of prayer and serious habits, and even with a venerable bishop, and always in a very serious manner; desiring to know, for the sake of religion and our souls, if the devil is in reality the agent who conveys movement and language to the tables. Besides exorcism, we have employed all the means taught and prescribed in the Catholic Church to drive out the devil, and we have never obtained any results; for neither prayer, nor the sacred names of God and Jesus, nor the sign of the cross made on the tables, nor the crucifix, nor the chapelet, (the beads,) nor the Gospels, nor the image of Christ placed on the tables, nor holy water, could stop their turnings, knockings, and replying to our questions. But far from it, and much to our astonishment, we have seen the table turn over before the image of Christ crucified. I will say no more. In the experiments made with the bishop just named, and the person with whom I was boarding, it was the venerable bishop himself that made the sign of the cross on a stand, without in the least retarding the motion of that small piece of furniture. Monseigneur then asked the stand if it loved the cross, and it replying in the affirmative, it was with surprise that Monseigneur saw the stand turn over before his croix pastorale, and speak to him in orthodox language of a future life.

1412. If, according to all the facts which I have just reported, it be necessary to reason agreeably to M. de Mirville, behold what that reasoning must be. The teachings of the Catholic ritual give to prayer, to the sacred names of God and Jesus, to the sign of the cross, to the holy water, and the exorcisms, the virtue of driving the devil (le démon) out of the possessed. Now, as neither prayer, the sacred names, the sign of the cross, &c. are able to drive the spirit out of mediums, nor out of tables, which, according to M. de Mirville, are also victims, then the Catholic Instructor, which assigns these means for removing evil spirits, must be in error. Then the Scripture, the SS. PP., and the Church, authorities on which the Catholic teachings are based on the subject of possessions, and the manner of delivering the possessed of the evil spirit, (les démons,) are in error.[31] And what true Catholic dare entertain this language? It is then to avoid getting into so unfortunate a position, that I have thought proper to reject the opinion of M. de Mirville on the manifestations of spirits. I shall be told that if the prescribed means sometimes fail, it is from want of faith on the part of those who employ them. This is my reply to that objection. The peasants do not possess a large quantity of faith, and, notwithstanding, Origen says the name of God, pronounced even by a peasant, chases the demons.—Origines contra celsum.

1413. There are a great many people, and among them figure some pious ecclesiastics and laymen, who quite frequently partake of the sacrament, who have experimented with me, who have prayed with me, have invoked with me the sacred names of God and Jesus, &c.; is it then credible that among these persons, not one should be found possessing a portion of faith equal to that of a peasant, which is able, according to Origen, to drive out the devil in the name of God? I am unable to believe it. What! the venerable bishop, who experimented with me during four years, had sacrificed himself in propagating the faith in distant lands, should he not have as much faith as a peasant, in order to be able to remove an evil spirit in the name of God? This would be to insult the sacred labour of propagating the faith in the person of one of its most distinguished apostles.

1414. But this is not enough; notice how St. John teaches us to know if a spirit is of God or not. ‘My well beloved, this is how to know that a spirit is of God: all spirits who confess that Jesus Christ has come in the flesh, are of God, and those who do not confess that he is come in the flesh, are not of God.’ (1 John ix.) Instructed by St. John in the manner of knowing the spirits of God, to assure myself further on the nature of spirits or occult forces, exhibited in the movement and language of tables, I have used the method indicated by St. John. It was with this view that, my little table being in motion, I addressed to it the following questions: Do you confess that Jesus Christ is come in the flesh? Yes, it replied. The same question, repeated several times, produced uniformly the same answer. Having this experiment alone at my house, I was desirous of seeing whether the same results would be obtained in company. With this design I went to the houses of persons acquainted with these phenomena, and begged a gentleman, a medium, to place his hands with mine on a stand. The movement of the stand being felt, the same question was answered in the same manner. And after this experience can I conscientiously believe in the intervention of the devil in the turning and speaking of the tables, without regarding the testimony of St. John as erroneous; and should I regard it as such? It is for M. de Mirville to answer.

1415. But I do not stop here. It is said in the ritual of Paris and others, in the chapter of the possessed, as follows: Signa energumenorum sunt. Ignota lingua liogni idque, maxima serie verborum quæ previderi non potuerunt velita loquentem intelligere distantia, et oculta patefacere et vires supra etatis suæ naturam ostendere. Very well, if demons, as the ritual says, speak all languages, even those unknown, after the great number of experiments which I have made, I am prepared to declare that tables do not speak all languages, even the known ones, nor do they understand them. Let some one who does not understand Greek, addressing a question to the table in French, request it to reply in Greek, and we will see if the table does it. Let a stranger give to an inquirer at the table a question in a language unknown to him, limiting himself to merely reading it, and we will see if the table respond; I defy all the tables in the world to do it. If M. de Mirville desires to make these experiments with me, I am entirely at his service.

1416. I have endeavoured to discover if tables have the faculty which, according to the ritual, is possessed by the devil (les démons) to penetrate the hidden and the future, and I have found in this direction more error than truth. As to the superior physical force which, according to the ritual, is possessed by the devil, (les démons,) there is not a single turning table in the world, whose movement cannot be arrested or retarded by enveloping the hands of the experimenters in silk; which proves that the tables have not a power supra naturam, and that of course it could not be the devil who furnishes the momentum. But what gives more force to the reasons on which I rest, for not referring the motive-power to an evil spirit, is this: that having made them separately known to four prelates of the church of France, three of whom are conspicuous in the religious investigation of these phenomena, begging a due examination and report if my opinion is in error, that I may retract and write against the tables, not one of these prelates has pronounced me wrong, nor in the least blamed my exposition of facts. And in case it may become necessary to establish this fact, I retain the letters of these prelates. Let us now pass to the consideration of the mediums.[32]

1417. Hearing that there were persons whose hands, without their will, were made to write some very extraordinary things, and that these persons were called ‘mediums,’ one day, in order to assure myself of the fact, I took a crayon in my hand, and placing it on paper, concentrated myself as much as possible. But a few minutes had passed, when I felt my hand controlled without my will, and saw it trace some lines, letters, and words. This experiment being repeated often with the same success, I have therefore become a medium, though of a secondary degree.

1418. Desiring to know whether, in this phenomenon, there might not be some diabolical agency, in order to satisfy my mind on that subject, I asked of the occult power, or the spirit that controlled my hand, if it was the devil; being answered in the negative, I requested to have proof of it. Scarcely were those words uttered, when my hand, moving with energy, drew a large cross. Seeing this, I put the same questions about J. C. that were put at my table, and the answers, being written, were the same; from which I concluded that the agency in the writing of mediums is the same as in moving the tables, which, in my opinion, is not that of the devil, as already said. However, in order to confirm my assurance of the non-intervention of the devil in the phenomena of mediums, I desired to add another experiment, which follows:

1419. As the devil speaks all languages, according to the ritual, even those unknown, to see whether the occult power or spirit which caused me to write possessed this satanic attribute, which, being so, would prove the intervention of the devil in the performance of mediums, I asked the invisible agent if it would cause the Lord’s prayer to be written in several languages, and was answered in the affirmative. Yielding my hand with a pen to the motive power, the Pater was written in two ways, which the same power, also by writing, said was in Valaque and in Russian. Then requesting the same to be written in French, Spanish, Italian, and Latin, it was immediately done; when requesting it to be written in English and German, was answered it could not be done. Why not? I inquired. Because you neither speak nor write those two languages, which is necessary.

1420. In what languages then, I asked, are you able to make me write? In the languages which I spoke on earth, as the Valaque and Russian, and those which you speak. The Pater, thus written, I had the honour to present it personally to Monseigneur the Archbishop of Paris, by his request. Having mentioned this, I was advised to request my spirit friend to write something in Valaque, and have it submitted to some one acquainted with that language, in order to determine the fact of its being so; which proposal I willingly accepted.

1421. But, returned to my house, the idea occurred to me to make an experiment to control my familiar spirit myself. I wrote on a piece of paper a phrase in French, and took a separate copy of it on another piece of paper. I read this phrase to my spirit, and requested him to render it in Valaque. The spirit, having made some lines, told me by writing that the translation was already made. I requested him to do the same with it in Spanish, Italian, and Latin, and it was done. Requesting him further to write the same in English, he replied it could not be done, as I did not speak that language. Allowing a few minutes to pass, I took the copy of the phrase, and requested the spirit to do the same with it that he had done with the original. The spirit having caused me to write, as he professed, the same phrase in the same languages as he had caused me to write it in previously, I hastened to compare the two translations; but what was my surprise when finding the Spanish, Italian, and Latin translations of the copy like those of the original; I found the Valaque translation of the original and that of the copy not at all alike!

1422. “Convinced, then, that my spirit did not understand the Valaque, which proved to me, according to the ritual, that it was not a devil, (un démon,) but that notwithstanding he had deceived me, I gave him a severe reprimand, treating him as an infamous cheat, and driving him from my presence. At this juncture, my hand was caused to tremble excessively, which terminated by writing in large characters: ‘I am the devil, and you are a bad preacher that seeks to find out the secrets of God!’ Very well, I said; your proclamation in large letters that you are the devil, is no reason why I should believe it. The devil, according to the ritual, speaks all languages, and you do not speak the Valaque nor English, and therefore you are not the devil. If I am a bad preacher, that does not concern you. It is God who will judge me, and I submit to his holy will. Could I see you as I feel you, I would fix you well; but as it is, I decline any further correspondence with you.

1423. “Scarcely had I expressed these words, when my hand, being influenced, wrote as follows: ‘Pardon! pardon! I am not the devil. If I said so, it was to frighten you, because you continued to plague me with your questions; but I see you are a man that fears nothing. You are not a bad preacher, but a great thinker. Continue then to experiment with me, and I will always tell you the truth!’

1424. “Very well, I pardon you, and request you to say, without deceiving me, what languages you do speak? ‘I speak no other languages than those which you speak, and if I did otherwise, it was for amusement.’ Then what are the languages which the spirits speak? ‘Those of the communing person, and no others.’[33] And this ended the meeting.

1425. “Wishing still to test what had been said to me by my spirit, I went to the house of a writing medium, like myself, and begged him to try some experiments in writing. In the midst of our experiments, I wrote the following words on a small piece of paper in Spanish: Como té llamos? and without making their signification known to the medium in French, requested him to read them to the spirit friend. This was done, but the spirit was silent. The medium, however, insisting on an answer, was impressed by the spirit to write the word malheur, (misfortune.) The reply not agreeing with the question, I told the medium to say to his spirit that he had badly replied. Then the spirit made the medium write as follows: ‘If I have not complied with your request, it is because I do not understand that language.’

1426. As the medium did not understand what had been read to the spirit, which in French would mean, Comment vous appelez-vous? (What is your name?) I perceived that if the spirit did not reply to the Spanish, it was because the medium neither spoke nor understood that tongue; which agreed with what my spirit had told me. Then I requested the medium to ask his spirit to make me write. On the affirmative response of the spirit, I took the pen, and addressing the same question to him: Como te llamos? he replied in Spanish—Benito. Answer me in French—Benoit. In Latin—Benedictus.

1427. This experiment confirming what my spirit had told me, that the spirits could produce only the language of those with whom they communed, was a new proof for me of the non-intervention of the devil; seeing, according to the ritual, that he is master of all languages, and that mediums only write those they understand, and have previously learnt.[34] If M. de Mirville desires to make some such experiments with me, it will afford me great pleasure to do so.

1428. Nota bene: What merits particular regard in the information received from my spirit friend as to the language used by spirits in communing with men is, that the same was said one hundred and five years since by the ecstatic Swedenborg. See No. 236 of his Treatise on Heaven and Hell, by Le Boys des Guays.

1429. This will suffice for the present for M. de Mirville. It remains for him to explain the facts we have reported, and to reconcile them with his Pneumatology: in expectation I proceed to notice the Supernatural in General of M. de Gasparin.”

Second Part.

1430. “All the prodigies of the mesmeric subjects of clairvoyants, the sorcery, haunting spirits, apparitions, visions, &c., owe their origin, according to M. de Gasparin, to nervous excitement, fluidic action, and sometimes are hallucinations. As I do not design here to make a critical analysis of M. de Gasparin’s work, not considering myself capable, and leaving this honour to those who are in some scientific line, I design merely occupying myself with some facts which refer personally to me, and which appear to me to oppose some points in the doctrine of M. de Gasparin in his table-turning, or Supernatural in General, as already noticed in the introduction to the monograph, and I commence with the subject of ecstasy.

1431. “Speaking of ecstatics, M. de Gasparin explains himself as follows: ‘As to their intellectual faculties, they are capable in those cases of prodigious development. The ecstatics declare themselves that they have two souls; that a voice foreign to their own causes them to speak; that they suddenly receive ideas entirely unknown to them, and terms of expression entirely strange to them. It happens even that the peasant accustomed to patois, speaks French, and that illiterate men express themselves in Latin. Now, have we something here that is supernatural? Certainly not; it is a physiological state, or often the treasures of reminiscence, which the subject possessed, though in fact not aware of it. The peasant may have known how to speak French; she may not have known it, and still it may all have been engraved on the deep recesses of the memory, where nothing is ever really effaced. Exalted or sick, she finds herself in possession of the French language. A merchant, who has scarcely passed the first classes, and who never knew Latin, finds himself the possessor of the Latin language, and embarrasses his doctor, whom he addresses in that tongue.’

1432. “According to this ecstatic theory of M. de Gasparin, it follows that the ideas expressed by the subjects, and which were unknown to them in their normal state, are nothing more than reminiscences. I admit, with M. de Gasparin, that reminiscence is only the return of the soul to the recollection of a thing or an idea, which, though engraven on the memory, was forgotten. This return, however, does not happen without some remarks, which, from the recollection of some ideas or incidents, conduct the mind to the recollection of what was forgotten.

1433. “I am a medium: according to the received opinion, a medium is a waking magnetic subject. Now, every magnetic subject is in a degree ecstatic; therefore I, being a medium, am ecstatic. Well, I being ecstatic, take a pencil, and concentrating myself in that state, request the occult power that moves my hand without my volition to cause it to write, if it is possible, something on the creation. The last word is scarcely pronounced when my hand proceeds to write, without interruption, something true or false, on the creation, which surprises me.

1434. “This interview terminates, and desiring to know if these ideas on the creation come from reminiscences, I seek to discover if they could have been engraven on my memory, either from reading or hearing them related. With this view I commenced by reading religious and philosophic books that would be likely to discuss the question, but could find nothing like what I had written. I consulted the public libraries, and they contained nothing on the creation similar to what my hand had communicated. Not a professor, philosopher, naturalist, physiologist, theologian, or historian, with whom I had ever had any intercourse, could recollect any thing of the kind.

1435. “After this, I reason as follows: having examined all the means by which what was written by my hand on the creation could have been impressed on my memory, nothing appears to warrant that belief; therefore, these notions on the creation cannot be regarded as reminiscences.

1436. “But it is not enough, we have said, that in reminiscence, are necessary, which, by the recollection of an object, idea, or notion, we are led to the further recollection of something forgotten. That this should take place, some time is required, however little it may be. However, in the case related, not a moment was required, and this breaks up the required process, in order to respond to the theory of M. de Gasparin.

1437. “Now, if these ideas on the creation are not reminiscences—if they do not emanate from the devil, who, agreeably to our author, is an entire stranger to these phenomena—if it is not the soul of a deceased person that controlled my hand, as M. de Gasparin, being a Protestant, does not believe in returning spirits nor in communion with the dead, who then caused to be written by my hand such strange things, without my knowledge or assistance? And I beg M. de Gasparin to be so good as to explain this phenomenon, which appears to be in opposition with his theory on the prodigies of ecstatic subjects. Should M. de Gasparin desire to see what I have written, he can be gratified. But what will he say, when having requested my spirit to reply in writing on some subject familiar to my mind, he is unable to do it, or replies contrary to my thoughts and convictions? Can this be called reminiscence? I pass now to consider mesmerism.

1438. “In speaking on this subject, the Supernatural of M. de Gasparin says, ‘The clairvoyance of mesmerism appears in general to have only the character of an echo. Its wonders are those of reminiscence or perception of images and thoughts, which occupy the intelligence of the person with whom the clairvoyant is in rapport. This appears to be the balance-sheet of animal magnetism, and it has changed but little since its origin.’ (Tome ii. page 311.)

1439. “According to what M. de Gasparin has just told us, it follows, that when a clairvoyant tells us in his sleep that he sees the spirit of a deceased person, and gives us an exact description of his person, we are not to regard it as the deceased person that the clairvoyant sees, but his image impressed on the memory of that clairvoyant from acquaintance with the defunct when living, or in the memory of the consulting visitor in rapport; so that the clairvoyant, in these apparitions of the dead, is governed only by reminiscence or the reflection of images or of thoughts. Now, having allowed M. de Gasparin to speak, I desire in my turn to speak also.

1440. “In January, 1848, a work was published, entitled Les Arcanes de la Vie Future Révelée: The Arcana of a Future Life Revealed. My attention being attracted by the title of this work, it was procured, and proved to be nothing but a collection of the apparitions of deceased persons to clairvoyants.

1441. “On so delicate a question, I thought it best to consult the Scriptures, to see whether the appearance of the dead to the living was admitted by the sacred volumes. I opened, then, the Bible, and the first passage that met my eye was the chap. xxvii. of the first book of Kings, where it said that Samuel had appeared to the witch of Endor, and that, by the intermediation of the latter, the prophet spoke to Samuel; an apparition on which were sketched those reported by M. Cahagnet in his Arcana. I saw afterward in the second book of Maccabees, the high-priest Onias and the prophet Jeremiah appearing to Judas Maccabeus. I see in St. Matthew, chap. xvii., the apparition of Moses and Elias to Peter, John, and James on the Tabor. Finally, I read, in chap. xxviii. of the said St. Matthew, that at the death of our Saviour Jesus Christ, many of the dead appeared to a great number of the inhabitants of Jerusalem.

1442. “Convinced by the holy volume of the possibility, or rather of the reality, of the apparition of the dead to the living, I put to myself this question: Can these apparitions of the dead to the living which, according to the Bible, took place in former times, be permitted to occur at the present time? In order to resolve that question, I desired again to consult the Bible, and found the Holy Spirit, in Ecclesiastes, holding the following language: ‘What has been, is what shall be; and what has been done, is what shall be done again.’

1443. “Then, I said to myself, the appearance of the dead to the living has taken place, according to the Bible; therefore, agreeably to the same sacred volume, what has existed at one time may exist at another. Therefore, there is no reason for rejecting the doctrine of communion of spirits, God willing, at the present time.

1444. “But it is to be found out whether the apparitions reported in the Arcana were realities, or were only illusions, so called. The solution of this problem belongs to me. And with this view I found myself at the house of the author of the Arcana, where a very serious discussion took place between him and myself on his work, which ended with the apparition of my brother Joseph, the third one that figures in the second volume of the Arcana. In fact, I called for the apparition of my late brother, and scarcely had a few minutes passed when the clairvoyant, Adile, told me she saw a gentleman, and by the description she gave of the stature, costume, character, the cause and place of the death of the person appearing, I could not avoid recognising in the said person that of my brother Joseph.

1445. “This apparition had such an effect on me, as to keep me awake the whole night, seeking to explain the phenomenon. But becoming fatigued with researches, I thought, as a magnetizer, to be able to explain these apparitions by the same means as M. de Gasparin pretends to explain them at the present time. I said to myself that clairvoyants saw the image of things impressed on the memory of the persons with whom they were in rapport; the image of my late brother being engraved on my memory, it was enough for M. Cahagnet to put me, by an act of his will, in rapport with his clairvoyant, for the latter to have seen the image of my brother on the tablets of my memory.

1446. “With this impression, I wrote to M. Cahagnet, saying to him, that in spite of my assurance yesterday of the reality of the apparition of my brother, my knowledge of magnetism had caused me to-day to think otherwise, and that further evidence would be necessary to convince me of its reality. M. Cahagnet having complied, two spirits were evoked; one of my aforesaid brother Joseph, and the other of Antoinette Carré, the sister of my domestic; apparitions reported in the second volume of the Arcana, and the description given by the clairvoyant could not have been more correct. But as I still entertained the idea that these images could not be traced by the clairvoyant in my mind, this meeting produced no results. Curious, however, to know whether other clairvoyants possessed the same faculty as the clairvoyant of M. Cahagnet in regard to these apparitions, in the sense I understand them, I begged M. Lecocq, clockmaker of the navy, living at Argenteuil, to try some experiments with his sister, a very lucid clairvoyant.

1447. “Five apparitions appeared, of whom three were unknown to him or his clairvoyant, knowing only their names; and their identity was determined by the assistance of other persons present who had known them, as reported from two sources, the letter written me by M. Lecocq, which M. de Gasparin can see, and the report made by the former to M. Cahagnet, which was published in the second volume of the Arcana, page 244. In view of this fact, and others of the same nature come to my knowledge, my opinion as to the derivation of appearances and thoughts from the mind of communicants through the clairvoyant begins to be modified. However, to be entirely convinced of the reality of these apparitions, I should require similar facts to be presented to my own eyes.

1448. “Animated by these sentiments, I requested a person in whom I reposed entire confidence, to give me the name of a defunct, entirely unknown to me, and that of Joseph Moral was given. The young clairvoyant of thirteen years, whom I named at the beginning of this monograph, being one day put to sleep by his mother at my house, I used the opportunity to request the subject to invoke the spirit of Joseph Moral. Scarcely had two minutes elapsed, when the young clairvoyant announced the presence of a person, whom she described. Having never seen the said Joseph Moral, and therefore not able to say any thing about him, I was limited to writing down a faithful account of him as given by the clairvoyant.

1449. “The meeting ended, I sought the person who had furnished the name, and reading the description, and much surprised to find it correct, she said to me, ‘How, sir, were you able to give such an exact description of M. Joseph Moral, whom you never knew and have never seen?’

1450. “This fact was for me a positive conviction that clairvoyants, in their communion with the dead, do not simply see the image of the deceased in the memory of the consulting party, but that they see the veritable souls of the departed, as the witch of Endor saw the soul of Samuel, according to our creed, called the Holy Spirit of the Ecclesiastic. And should M. de Gasparin desire to know the person who gave me the name of M. Joseph Moral, it will give me pleasure to wait on him to her house.

1451. “Here is another fact like the preceding, but still more interesting. M. de Sarrio, of Alicant, in Spain, a cavalier of Malta, gave to my brother Joseph, of whom I have already spoken, fifteen thousand francs, to be distributed among the poor; for which sum my brother aforesaid gave a receipt to the benevolent donor. At the death of M. de Sarrio, his brother, the Marquis of Algolfa, becoming his heir, found this receipt among the papers of the deceased. At the death of my brother, the Marquis desiring to know if all the amount had been disbursed, addressed my sister, who became his heir, on the subject. But my sister, being unacquainted with his affairs, not having lived with him, submitted to the marquis the schedule of the deceased; which, showing only the distribution of half the amount, the other half was claimed by the marquis, and finally made the subject of a lawsuit.

1452. “My sister, much aggrieved, made me a party to her troubles, in a letter from Alicant. Discomforted by what had happened to my sister, I visited my young clairvoyant and demanded the presence of my brother, who, as she had said, had several times been with her. He was reported present, and I questioned him in relation to the money received from M. de Sarrio, reproaching him in regard to the reversion of the said balance, and the pain he had caused my sister.

1453. “My brother, astounded at my language, said, that he owed nothing to anybody; and as to the amount referred to, he had given it to Father Mario before dying, to be distributed to the poor; to prove which it would be necessary to call Father Mario. Scarcely had my brother said this, when the clairvoyant said she saw a man with my brother, and from the description she gave of him, I thought I recognised a Capuchin friar, who, interrogated by my brother, confirmed what he had said.

1454. “Having never heard the name of Father Mario, as I had left Alicant thirty years before, I requested some particulars of his country and family, and was told he belonged to St. Vincent du Respect, one league from Alicant, &c., and I put the following questions to my sister, by letter: Was your brother Joseph visited in his sickness by a priest named Father Mario, having a sister at St. Vincent du Respect? and do you know if this Father Mario is dead? Following is the answer:

1455. “‘As to Father Mario, he left this country several years since, and it is not known if he is in France or America. He did not visit our brother in his last sickness, because he had left some years before. He has two sisters, one was in Algeria, and the other went with him.’ The letters written by me to my sister on this subject, and her replies, with other details, were published in the third volume of the Arcana. The originals are at the disposal of M. de Gasparin, and I would desire to ask that gentleman one question: Whether the apparition of Father Mario, as established by the letters of my sister, confirming the existence of Father Mario, is not a positive fact, and not an hallucination? Whether, as this monk had never been seen nor known by me, his image could possibly have been perceived by the clairvoyant through any impression made upon my mind? Of course, it could not have been the devil who personated Father Mario, if M. de Gasparin correctly repudiates the intervention of Satan in spiritual manifestations.

1456. “Can M. de Gasparin explain to me the appearance of Father Mario consistently with his Psychological hypothesis in General. These are the facts which I have at present to oppose to the Psychological Rationale of M. de Gasparin. At a future time I shall be prepared to say more to him as well as to M. de Mirville, both on mesmerism and table-turning, as well as in regard to mediums.

1457. “If the marquis and count do not respond to my call, their silence will do great injury to the cause of truth, science, and religion. It is, then, in order not to act against interests so sacred, that I take pleasure in hoping that these gentlemen will comply with my wishes.”

1458. Among the most distinguished and eloquent advocates of Spiritualism in Philadelphia, is Mr. Isaac Rehn, President of the Harmonial Society. It is said that a good countenance is a constant letter of recommendation. The truth of this adage is conspicuously realized in the instance of this sensible and agreeable spiritualist. There is an air of good feeling and sincerity in Mr. Rehn’s tones and expression, which would cause him to be viewed as a reliable witness before any honest and intelligent jury.

1459. The fact of mechanical movements being induced without muscular contact, direct or indirect, is one of the phenomena which scarcely any one will believe without intuitive proof. It will be seen that on the third of February, 1854, after I had been engaged in the investigation of spiritual manifestations for more than two months, I was still so incredulous as to employ this language to Mr. Holcomb: “You believe fully that tables move without contact, because you have seen them thus moved; I am skeptical, because I have not seen them move without human contact, although I have been at several circles.”

1460. But one of the forms of this phenomenon, which has excited the most wonder and incredulity, is that of the carrying of Mr. Henry Gordon, a medium, through the air without the contact of any mundane body. Mr. Rehn having been among the witnesses of this fact, I requested him to give me a statement of it, as well as of others of a similar kind. Subjoined is a letter, written in consequence of my request:

Philadelphia, August 1, 1855.

Professor Robert Hare:

1461. Dear Sir: In obedience to your invitation, I will proceed to make a brief statement of the more prominent facts supporting the hypothesis, that the spirits of those who once dwelt with us do still hold intercourse with mortals.

1462. During the early part of the year 1850, some friends of mine, in whom I had full confidence, stated to me the result of several intercommunions had with these mysterious agents, by which I was led to a determination to test the matter for myself; and, accordingly, on the fifth day of July, in company with a friend, I visited New York, that being the only accessible point known to us at which to gain the object of our visit. The Fox family, consisting of Mrs. Fox, Mrs. Fish, (afterward Mrs. Brown,) Catherine and Margaret Fox were then at Barnum’s Hotel, giving to the public opportunities to test the reality or imposture of the so-called spiritual phenomena. We called at the rooms of the family, and obtained a sitting during the afternoon of the same day. A dozen or more persons were present at the sitting, the result of which was the conviction that the sounds were not a deception on the part of the mediums, but the result of some occult force and intelligence, independent of the ladies themselves.

1463. Without entering into any detail of the incidents of the visit above referred to, or speculations upon the general subject under consideration, I propose to cite incidents in my own experience, which go to establish the truth of spiritual intercourse.

1464. Shortly after the commencement of the sounds in the first circle instituted in this city, and of which I was, from the first, a member, demonstrations in the form of movements of tables, chairs, and other articles commenced. Many times they were very violent, but in most instances it was necessary that the hands of the company, and especially those of the medium, should be upon the table. During the session of a circle, however, held in the afternoon—and of course in daylight—these movements became unusually violent. Two card-tables, around which the company sat, having been drawn to the centre of the floor, were thrown backward and forward with great force. After moving thus for some minutes, one of the tables started toward some two or three of the company, and pressed heavily against them, causing them to recede until they had reached the wall; the table would then retreat to the centre of the floor, and, as it were, charge some two or three more, whom in like manner it would press back. Thus it continued retreating and attacking, until the entire company were seated around at the sides of the room.

1465. Having thus cleared the floor in the central part of the room, the table rose deliberately at the side next to myself, and so continued until it had turned some distance beyond the point of equilibrium, with the evident design of performing a revolution.

1466. These and other manifestations were at the time so wonderful and strange to that part of the company present which had never before met in a circle, as to cause great terror. One lady became so much alarmed during the performance of the spirits with the table as above described, that she screamed aloud, which interfering with the requisite conditions for success, the table fell heavily upon the floor, breaking off the top.

1467. During the rising of the table on the side toward myself, I reached my hand and pressed upon it, with the view of seeing what force was employed in raising it. Upon removing my hand, it would spring up as if it were suspended from the ceiling by an elastic cord.

1468. At the time this phenomenon was occurring, a friend of mine, Mr. J. A. Cutting, of Boston, Massachusetts, being seated by my side, found himself moved, as though some one had drawn the chair on which he was sitting. He then placed his feet upon the front round of the chair, so as to entirely insulate himself from the floor, and while in this position he was raised from the floor, chair and all. This gentleman was quite large and stout, weighing, I should think, not less than one hundred and seventy pounds.

1469. I would here state particularly and emphatically, that at the time of these most violent movements of the table, no hands were upon them, nor was there any physical contact with the objects moved.

1470. At the same session, a tumbler and pitcher being upon a washstand in a corner of the room, some five feet distant from any person present, suddenly a crash was heard in the direction in which those articles were situated. Upon examination, the tumbler was found to be broken into several hundred pieces, and what is still more strange, the pieces were not scattered around, but occupied a spot which did not exceed eight or ten inches in diameter! It seemed as if the tumbler had collapsed; even the bottom, thick as it was, was broken into many pieces. These facts occurred at the house of Mr. George D. Henck, dentist, in Arch street, who, with the other persons present on that occasion, will at any time corroborate these statements.

1471. On another occasion, at the house of Mr. J. Thompson, of this city, during a sitting, I requested, among other things, that the spirits would move the table without physical contact. Mrs. Thompson, Mrs. R-—-, and myself, the only persons in the room, drew back from the table, and it was then moved some six or eight inches. In addition to this, it moved from various points, and objects were retained on the table, when under ordinary circumstances, from the inclination of the table, they must have fallen off.

1472. At a sitting at my own residence, some two years since, some very strange phenomena occurred. At the close of the session, a young man, of slender frame and constitution, (Mr. H. C. Gordon,) had his hand thrown violently upon the centre of a large dining-table, weighing not less than eighty or ninety pounds. Some of the company were requested to raise Mr. Gordon’s hand from the table. This, after much effort, was accomplished, and, strange to relate, the table accompanied the hand until it was entirely isolated from the floor. This was a result which I would have doubted, had it not come under my own personal observation.

1473. About the same time, a company of persons, whose names, as far as I can recollect, I shall mention, were seated around two tables, joined together, in order to furnish room sufficient to seat the party. The house in which I then lived had two parlours, with folding doors. The two tables referred to occupied the entire length of the front parlour, leaving barely room enough for the chairs at the front end of the room; the other end of the table extended quite to the folding doors, leaving, of course, no passage on either end. It so happened that I was seated at that end of the table projecting into the doorway. The medium, Mr. Gordon, was seated about midway of the tables, on the left, the other seats being occupied by the rest of the company.

1474. After a variety of manifestations had occurred, the medium was raised from his seat by an invisible power, and, after some apparent resistance on his part, was carried through the doorway between the parlours, directly over my head, and his head being bumped along the ceiling, he passed to the farther end of the back room, in which there was no one beside himself.

1475. Although all the individuals present had not equally good opportunity of ascertaining the facts in this case, the room having been somewhat darkened, still his transit over the end of the table at which I was seated, and the utter impossibility of the medium passing out in other way than over our heads, his continued conversation while thus suspended, and his position, as indicated by the sound, with other facts in the case, leave no reasonable doubt of the performance of the feat.

1476. There were present on the occasion alluded to, the following persons, viz.: Aaron Comfort, George D. Henck, Rebecca Thomas, Naomi Thomas, Marianne Thomas, Esther Henck, Mrs. Rehn, J. S. Mintzer, M. D., and many others.

Respectfully, I. Rehn.

1477. The truth of the elevation and carriage of this medium aloft, by invisible agency, from one part of a room to another, does not depend on the testimony of one set of observers; several other respectable eye-witnesses have alleged the occurrence of a similar manifestation in their presence.

1478. One of our most zealous and eloquent spiritualists, is my friend, J. M. Kennedy. He has done me the favour, out of many striking manifestations observed by him, to communicate two, which are among the most demonstrative of a physical power and mental intelligence, and which cannot be ascribed to mortal agency. That in which the magnetic needle was moved by his request, without physical contact, is, as I conceive, pre-eminently interesting.

Philadelphia, August, 1855.

“Professor Hare:

1479. “Sir: You ask me to state some facts I have witnessed, which tended to convince my mind that the varied phenomena, occurring among us, are truly ascribable to the direct action of disembodied spirits. I will state two matters, remarking, however, that I have had other and different forms of evidence equally satisfactory to me.

1480. “About two years since, I was invited to meet a private circle to witness physical manifestations. I met them at the house of a near neighbour, whose lady is a medium. There were about ten persons present. The circle being seated, the movement of the table and tipping in answer to questions occurred. I now asked for a communication with myself, which was assented to. I then inquired if the spirits would move the table, despite of my power to hold it still, the company to withdraw from the table, excepting the medium and myself. The answer was, ‘We will!’ The company all arose, and removed their chairs; I stood up and took hold of the table, exercising my best judgment as to the use of my strength in the pending contest. The medium having placed her hand on the table, I promptly announced, ‘I am ready.’ At once, the movement of the table commenced, despite of my efforts to prevent it, and having slightly pushed me backward, it began to draw me in the opposite direction. It moved entirely across the room, dragging me along with it, my feet sliding on the carpet. I resisted the motion of the table with all the power I could command, and no visible being but myself had any contact with it, excepting the medium, whose hand (not hands) was on the top of the table.

1481. “I then said, ‘If I sit on the table, will you throw me off?’ Answer. Yes. I at once sat on it, and the medium placing her hand as before, I said, ‘I am ready,’ and almost instantaneously the table was turned over on its side, of course, throwing me off. All this occurred at a private house; the room was light enough to read small print, and there was entire freedom to search for trick, machinery, &c. There was to me evidence of an intelligent, invisible power, giving us the tests we suggested and asked for, to prove its presence and power.

1482. “On another occasion, there were present, at the dwelling of another friend of mine, my friend and his lady, also a lad learning business with him, and myself, the apprentice lad being the medium. We sat in the parlour in the afternoon, windows open, room well lighted.

1483. “Among other manifestations which occurred was this: I placed on the centre of the large dining-table a glass tumbler, on which I placed a compass, the needle being one foot in length. On the periphery of the compass, the alphabet, as well as the various points, was painted, and at each letter there was a small metallic pin permanently fixed. After changing the compass freely, to see if the needle worked free and true, I left it so placed that the needle pointed due north, according to the points marked therefor. We then removed our chairs from the table some distance, no one being in contact with it. My friend was on the east, his lady on the south, the medium on the west, and myself on the north side of the table. I then requested that the spirits would move the compass needle to such points as we might designate; and naming north, south, east, west, north-east, south-west, &c., perhaps, in all, nearly twenty different points, I saw the needle promptly and quickly moved to each point, as and when designated by me, and there held steadily for a brief time; and on each occasion, after having been thus held, I saw it fly back to the north point. I also requested that they (the spirits) would spell John by moving the needle to the letters, and I saw the needle promptly moved to the several letters required to spell the name, stopping at each, tipping and touching the small pin opposite the letter, and then immediately returning to its position due north.

1484. “This manifestation I was compelled to regard as clearly proving the action of an invisible, intelligent power, present with us, and purporting to be a disembodied spirit once known among us as a man. There was here also perfect freedom to search for trick, machinery, &c.; and all these suggested explanations occurred as clearly to my mind as to men generally, and were duly cared for by me; for I was then an investigator of the truth of spirit manifestations, and did not wish to be humbugged. These cases, however, are but a sample of the chain of testimony that has satisfied my mind fully on this question.

John M. Kennedy.”

1485. As respects the communication which follows, I have only to say that I consider the author as quite reliable, both as to his capacity to observe accurately, and his disposition to exert that capacity faithfully. I believe him to have one of those minds which, like the scale-beam, allows every thing pro or con to have its due weight.

“Philadelphia, September 6, 1855.

“Professor R. Hare:

1486. “Dear Sir: At our last interview you wished a few facts from my experience.

1487. “About three years since I lectured in this city against the spiritual agency of ‘the modern manifestations,’ and advocated a nerve aura, obedient to the will. At that time I had the power to stop the physical movements. Subsequently, the agents in these phenomena refused to obey me. I have since been informed by the spirits, that they permitted me to control them for a time, in order ultimately to convince me by depriving me of said power.

1488. “Having read your statement of the message transmitted by you, through your spirit sister, from Cape May, in July last, to this city, I have thought that an account of a similar despatch from myself, through my spirit wife, to a circle in this city, might be acceptable.

1489. “On the evening of June 22, 1853, while sitting at the table at Mrs. Long’s, (a writing medium, living at No. 9 Thompson St., New York), my deceased wife purported to be communicating with me. At that time I had been appointed, by the spirits, dictator to a circle, which convened every Wednesday evening at the residence of H. C. Gordon, 103 North Fifth St., Philadelphia. I inquired of my wife if she could convey a message to the circle then assembled in Philadelphia. She answered, ‘I will try.’ I then requested her to take my respects to the circle, and inform them that I was succeeding admirably in my investigation, and becoming stronger in the glorious truth of spirit intercommunion. In the course of seventeen minutes, the spirit again announced her presence, and informed us she had delivered the message. On the next Wednesday evening, I was present at the circle in Philadelphia, and was informed by all the members present that my communication had been duly received. Another spirit, I was informed, had been communicating, when an interruption occurred, and my wife gave her name, and, in substance, the communication, through the hand of Mr. Gordon.

1490. “There were present about twelve persons of high respectability, among whom were Mr. and Mrs. Howell, Mr. and Mrs. Laird, Mr. Aaron Comfort, Mr. William Knapp, &c.

1491. “At Mrs. Long’s there were three or four persons present, among them, I think, Mr. Ira Davis.

1492. “I am not a medium, therefore the objection of medium sympathy is out of place.

Yours, &c. W. West.
“George St., 4th house west of Broad.”

1493. Among the wonders of Spiritualism, none have excited so much astonishment as the manifestations which have occurred at the establishment of Mr. Koons, in Athens county, Ohio. The phenomena are so extraordinary, as to be difficult to be believed, even by Spiritualists; and yet there is far more evidence of their truth than of any of the miracles recorded in Scripture. In no instance has any of these been attested in due form by known spectators, and admitting that, in this respect, there is no deficiency, they were not of a nature to be repeated before a succession of observers. Those at Koons’s have been repeated, and are still being repeated. I first heard that there was such an establishment from my spirit brother, at least fifteen months ago. My spirit friends confirm the truth of the account received, and sanction the idea that there is something in the locality which favours mediumship. I subjoin the narratives of several visitors to the establishment in question:

1494. Joseph Hazard, Esq., of Narragansett, R. I., is very well known in Philadelphia, as well as in the vicinity of his residence. Mr. Hazard accompanied me, in some of my investigating visits, to spiritual circles, and was present, as I have mentioned, (139,) on the occasion when I first saw a table move without contact. There is no doubt but that he is a truthful witness. If he has overrated what he heard or saw, it must be from the enthusiasm with which he was inspired.

Athens Co., Ohio, May 4, 1855.

1495. My Dear Sir: I have been here these three days, witnessing the wonderful spirit manifestations of which we have heard so much. Allow me to assure you that the published account of them is no more to the reality than shadow is to substance. No pen can describe, and if it could, I believe no mind could believe that had not witnessed them. The spirits talk audibly through a trumpet, not with good articulation, but as if the process were mechanical. On the accordeon, however, the language is exquisitely articulated, being some beautiful air or catch, according to the number of words; the harmony being perfect, and every note forming a part or whole word. They frequently move overhead, next the ceiling, with a rapidity of motion inconceivably astounding, blowing a trumpet with deafening blasts at times, or beating a tamborine or some other instrument.

1496. One of the exhibitions represents a spirit hand during this circuit, beating a tamborine, there being a piece of sand-paper with phosphorus on it, which they use for illuminating the hand. I saw them begin the work and complete it. The hand was small and delicate, and flew all over the room with something like the rapidity of light on a broken surface of water, frequently snapping the fingers, and stopping often near to myself and others, that we might see it to full advantage.

1497. Another hand, which I could not see, touched me, but I took hold of it. It seemed as if covered with buckskin.

1498. The spirits are now contriving a plan to exhibit in the light. They say that light destroys the conditions necessary by their present system, even that evolved by the phosphorus rendering the operation very difficult.

1499. It appears evident that spirits to be seen with material eyes are obliged to materialize themselves, or else spiritualize our vision; and these things have been done repeatedly.

1500. I have not yet seen them write. I have heard them talk and play on many instruments by the hour. There is a base and tenor drum on which they perform with such violence, that it is almost deafening at times, and the whole house resounds till it shakes throughout. Some of the music is seraphic, especially when they speak with the harmonicon, when it is more unearthly in its character than I should have been able to imagine.

1501. The spirit houses are distinct buildings of one room, dark as Erebus, and rather lonesome places, in this wilderness. I have, nevertheless, obtained permission to sleep on the floor each night in one: and during two of those nights I have been favoured with faint music on the drums. Last night, from the moment I extinguished the light, drumming was continued throughout the night, accompanied by a few notes on the violin.

1502. The spirit said last night, “I can’t play a bit,” but, nevertheless, he played some things delightfully. This was a new performer, who had sent word he would perform this night, and that he was a German.

1503. One spirit attempted to sing through the trumpet, but could not make music; after each failure he would stop a minute, and then, very good-naturedly, say, “I will try again.” This he did several times, when he added “What shall I do for you, if I can’t sing?” He at length took up an accordeon, and succeeded better on that; but I presume did not suit himself, as he would exclaim every once in a while, “Oh, dear!” very despondingly.

1504. The effort the spirits make to manifest themselves is very great, evidently, and the amiability of their demeanour here is striking. However, I cannot tell you but a small portion of what I have seen, but believing you would be interested in this sketch, I have hastily made it, and hope you will excuse the rudeness of it. If I could not witness again what I have seen during the last seventy-two hours, I would not part with the consciousness of it for the whole State of Ohio.

I am very sincerely your friend,
Jos. P. Hazard.

To Prof. Robt. Hare, Philada.

---

LOCALITY OF JONATHAN KOONS.—A HILLY LAND.

1505. The house of Mr. Koons is in Milford, Athens county, Ohio, twenty-five miles south-west of McConnelsville, forty-two miles from Lancaster, and sixty-seven miles from Columbus.

1506. Persons going from the West can go to Lancaster, which is the nearest point by railroad, thence down the Hocking River by stage, which runs daily to Chauncey, thence on foot two miles to Koons. From the North persons would take the stage at Columbus, thence to Lancaster by the lines above described. From the East there are steamboats to McConnelsville, on the Muskingum, both from Zanesville and Marietta, but from these private carriages must be got; distance as above, twenty-five miles, but the miles bear no correspondence to the hours, for on every route they think they do well if they accomplish two and a half miles an hour. No man ever travelled over so hilly a country anywhere else, and when you finally get into Koons’s vicinity, you find the essence of hills personified; there is no such thing as a level spot large enough to put a house on.

THE HOUSE OF THE SPIRITUALIST.—PRESENCE OF ELECTRICITY.

1507. Koons’s house is located on the south-east angle of a sharp ridge, some few rods below the edge of the ledge, and where, when the native trees occupied the ground, the lightning was wont to make frolic among them; and where it still likes to sport. The stove-pipe above the spirit room was burst off, and a number of times during the sitting of the mediums, the electric sparks were seen to play over the wires of the spirit table.

THE ROOM WHERE THE SPIRITS MANIFEST THEIR POWER.

1508. The spirit room is built of logs, as well as the house in which Mr. Koons resides; it is situated at the end of his dwelling-house, and six feet from it. It is twelve by sixteen feet square, and seven feet high inside; there is a tight floor, and the ceiling above is of rough boards, laid close edge to edge; in the garret above, there is less than three feet clear room to the peak of the roof, and up here are stowed old shoes and other old trumpery. There is a door in the front, near the centre of the building, and a small window on each side of it, and one window in the back side; the windows have each close shutters outside to exclude the light. Across the back end of the room are three rough board shelves. Two feet in front of these, stands the spirit table, three feet wide and six feet long. In front of this, and setting against it, is a common fall-leaf table, about three and a half feet square, which extends to within one foot of the stove; and across the back end of the room are two rough benches for spectators to sit upon, and the front one comes within one foot of the stove. Then, on each end of the table is room for three or four chairs, all of which fills the room so full that there is no room to get around. Mr. Koons’s seat is at the left of the table, where he sits and plays the fiddle. Nahum, his son, sits on the left of the table; he is a lad eighteen years old, and the principal medium; and his mother sits next to him.

THE FURNITURE AND OCCUPANTS.

1509. The spirit table has a frame or rack standing on it, and extended from one end to the other; this rack sustains a tenor drum at one end and a brass drum at the other, attached to it by means of wires; there are wires also passing in various directions about the rack, and sustaining some small bells, some images of birds cut out of copper plate, &c.; there are two fiddles, a guitar, banjo, accordeon, French harp, tin horn, tea bell, triangle, and tamborine, either hanging up or on the tables. The room will hold eighteen or twenty persons besides the mediums, and when filled, as it usually is, there is no room to pass around or between the people and the table or stove.

1510. Some phosphorus is always placed on the table between wet sheets of paper, for the exhibition of the hand.

THE MANIFESTATIONS COMMENCE.—THE SPIRITS PLAY ON DRUMS, HARPS, FRENCH HORNS, ACCORDEONS, AND TAMBORINES.

Koons’s Room, June 19, 1855.

1511. Between eight and nine o’clock, Mr. Koons and his son Nahum went into the room and closed the doors and shutters, for the purpose, they said, of inquiring of King, the presiding spirit, whether he would attend that evening, and what time he would commence; this they always do, and they were told to get ready in twenty minutes. We went into the room. Mr. Koons took his seat with his fiddle and tuned it; I took my seat by his side, and my wife next to me, our chairs setting close to each other, and the chairs and benches in the room were all filled. The window-shutters and doors were now closed, and Mr. Koons put out the light, and immediately there came a startling blow upon the table that made the room jar, and almost brought me to my feet. “Well, King,” said Mr. Koons, “you are here,” and commenced playing a lively tune. As soon as Koons began to play the fiddle, the bass and tenor drums began to play with such power and energy as to frighten me; the whole house was on a jar and vibrating in perfect time with the music; and I know no mortal hands had hold of the drumsticks, and for the time the thought was irresistible and constant that spirits controlled them. After two or three tunes on the drums, the tamborine was taken up and beat with such violence, that I expected every moment it would be dashed to pieces, at the same time it was making rapid circles in the room and dashing from one place to another, and occasionally thrust almost in my face, so that I was afraid it would hit me. Then the French harp would be played, and then the drums, harp, and accordeon altogether; then a strange kind of unearthly noise would sing in concert with the music. Interspersed between the tunes upon the harp was talking through the horn, the horn frequently passing through the room, over and around us at the same time.

THE MANIFESTATIONS CONTINUE, AND THE HEAD SPIRIT WRITES A COMMUNICATION.

1512. At one time there was talking around the room, so as to disturb those that were anxious to hear every thing, when suddenly there came a shriek that was truly terrific; such a sound as Milton might suppose would be made by an imp of the infernal regions. The horn then said: “Keep silent.”

1513. Koons talked some time with the voice in the horn and harp; then asked him to write a communication for me. We then heard the rattling of paper, and the phosphorus began to show itself, was taken up in a hand, showed the hand. It then got a pencil, took some paper, and laid it on a table close before me, and wrote on it, making the same sound that a pencil always makes in rapid writing; then made some flourishes on the paper below the writing, threw down the pencil, handed the paper into my hand, and threw the phosphorus on the floor in front of Mr. Koons, who took it up and handed it to the hand again; it then threw it in the corner of the room, and said, “Good-night,” when Mr. Koons lighted a candle. I examined the paper that the hand had given me, and found it was my paper, which I had placed on the table, with a private mark on it. There were four lines written on it in a good legible hand, and following the ruled lines on the paper as follows:

1514. “Well, friend, we return our regards to you for the interest you have manifested in our presence and performance; we now take our leave. Farewell.

King.”

At Koons’s, Thursday, June 21.

1515. We have much more of a performance than usual, and one highly satisfactory. Among other things, after they had finished playing a tune, Mr. Schenick, who sat next to me, and who plays the violin very well, said, “King, won’t you hand me the other fiddle?” It was taken up and handed to him over my head, thumbing the strings as it passed. “Yes,” it said, “I will give you the fiddle; you do not want the bow, I suppose.” “Oh, yes,” said Schenick, “I want the bow, too.” The horn said, “Can’t you get along without it?” Schenick answered, “I can’t play very well with my fingers.” Then the bow was handed to him, the horn named a tune, and both fiddles began to play, accompanied by the drums and the accordeon, and a number of voices sang, something like human voices.

1516. Then the tamborine was played with much spirit, and passed rapidly around the room. At the same time it made stops in front of a person, touched them gently on the shoulder, head, or somewhere else, playing all the while; then passed to another, and so on. It passed me, and dropped into my wife’s lap. It then flew over Van Sickle’s head, made a great flourish, lit on it, and began to press down; and Van says, “Bear down; I can hold you up.” He then said there was the weight of a large man put on his head; it also passed to a number of others, and pressed down on their heads. Mr. Koons then asked him to lay the tamborine on my head, which it did immediately, bearing down, I should think, with a weight of twenty pounds: I raised up my hand and took hold of it, when it started up, and I held on as fast as I dared for fear of breaking the Tamborine; it then passed around and came to my wife, and pressed gently against her head. This, she said, she mentally requested it to do, as she did not want it to bear down hard on her.

1517. Mr. Koons then said, “King, it is very warm here; won’t you take Mrs. Gage’s fan and fan us?” But before he had finished speaking, the tamborine began to fly around the room like lightning, breathing a strong current of wind, and fanning all in the house. Then the phosphorus was taken up and darted around the room like flakes of lightning, and a hand began to develop. We talked with the voice while this process was going on, and tried to urge our spirit friends to write a communication for us. When the hand was formed, it passed around the room and shook hands or touched the hands of many of us. It took hold of my hand, and then of my wife’s. We both felt the shape of a hand distinctly. It then got some paper and a pencil, and laying the paper on the table, right in front of us, began to write with great rapidity; covered one side of the sheet; turned it over again, wrote five lines, signed it, filled the rest of the page with flourishes, folded it, and placed it in my wife’s hand. It then flew around the room, darting from the table up to the ceiling, there making three or four distinct knocks, and darting down and up, repeating the knocks a number of times in succession; it then passed all around the room, stopping and showing the hand to all that wanted to see it. It then commenced darting around the room again, and snapping its fingers as loud as a man could do. It then threw the phosphorus in the back corner of the room, said “Good night,” and was gone. Mr. Koons then lighted the candle, and my wife read the paper which was given her by the spirit hand, as follows:

THE SPIRIT’S LETTER.

1518. To the Friends of this Circle: After various inquiries made at this circle, we deem it highly necessary to reply by stated reasons, why our presiding spirit declines to give the names of the spirits present during our performances at this room:

1519. 1st. Let the inquirer conceive himself entering a congregated promiscuous assembly of persons, who are all anxiously awaiting his approach under the discharge of some important and general mission, in behalf of those in attendance. On entering the assembly, he looks around upon his anxious inquirers, and sees them attended with their respective safeguards, such as he never saw before. In the discharge of his official duty, however, he is necessitated to exclude himself from the direct view and intercourse of the safeguards, so as to be brought into a nearer relation to the corresponding parties. The interlocution accordingly takes place, when each one in turn begins to interrogate the speaker in his excluded position, on subjects relating to their excluded guard, of which the speaker knows but little or nothing, except the cognition of their presence on his arrival; and in order to acquaint himself with the circumstances and matters inquired after, so as to answer correctly, the speaker has to disencumber himself at every inquiry, and not only so, but would also fail to perform his devolved duty by submitting himself to the scrutiny and criticism of the corresponding parties. Which, then, of the two requirements would be of the most consequence—to discommode the general interest of the assembly and that of his own official duty, or to omit the latter and attend to the discharge of a more important and higher duty, by which the peace and consoling riches would be augmented to the fulness of their cup?

1520. Now, this is the position our presiding spirit occupies. When himself and band enter the room, he recognises, many bright guardian spirits interspersed among the promiscuous assembly, of whom he has no knowledge. And in the discharge of their manifesting performances, they necessarily must assume physical incumbrances, which shuts them from a direct view of the attending spirits; and as many questions that are led in relation to them so often, the corresponding spirit has to disrobe himself so as to give a correct relation, to say nothing of the possibility of receiving and conveying wrong impressions from spirits who do not regard the truth.

1521. Given by Second King, at the council of the presiding band.

THE ABOVE IS CERTIFIED TO.

1522. After this communication had been read, a certificate, setting forth the above facts was drawn up and signed by all those present, as follows:

1523. Audience present.—Portia Gage, Gage’s Lake, Ill.; John Gage, Gage’s Lake, Lake county, Ill.; Solomon Bordon, Millfield, Athens county, Ohio; Thomas Morris and wife, Hyram Schenick, Selah Van Sickle, Delaware, Ohio.

1524. Mediums present.—Jonathan Koons, Abigail T. Koons, Nahum W. Koons.

CONCLUDING REMARKS.

1525. When a person comes here and sees the rooms, and finds them open all day for the children to run in and out of, and for visitors to examine, and sees there are no juggler’s tools about, and no place to keep them; the mediums and all engaged are of that artless stamp, and in their whole appearance, bearing, and conduct, so marked with honesty and sincerity of purpose, that the idea of their being imposters, or of their psychologizing their auditors, is simply ridiculous. That the music is not imaginary, is proved in another way, if further proof is necessary; it can be heard as well outside as inside of the houses, and is frequently heard by the neighbours for miles around. There is no question about the manifestations, and about their having all that superhuman or unaccountable character that the most sanguine writers have given them. They rather seem to be over-cautious about exaggerating any thing, and consequently fall far short of conveying an adequate idea of the phenomena. Therefore, all we have to do is to account for these existing facts, for the facts cannot be controverted. The intelligence displayed is sometimes of a high order, and they always claim to be spirits of men or women who have left the earthly form, and passed to that undiscovered country from whose bourne it has been said no travellers return. But of this every one can judge for themselves, though it is difficult to imagine what they can be, if they are not spirits.

John Gage.

1526. Sunday evening, 27th May last, I walked some three miles through a wood over a very poor road, in the direction of what is called the spirit rooms of Jonathan Koons. I noticed at the foot of a hill several carriages by the roadside, and horses tied to the fence and trees; and on reaching the place, I observed from thirty to fifty men sitting on stones, logs, and fences around a dilapidated log-cabin. The men looked respectable, and their deportment and conversation bore the impress of a religious meeting. I inquired who lived there, and was informed that Jonathan Koons lived in that house, (pointing to the cabin,) and that (pointing to a small one near by) is the spirits’ room. I inquired what spirits lived there, and was told that it was the room where people go in to talk with their spirit friends who have gone out of their earthly tabernacle. On inquiry as to what this gathering was for, I was informed that these people had come to talk with their spirit friends and to witness spirit manifestations. I was informed that I might go in—that everybody was free to enter and examine the room, and to attend the circle. I selected a good “soft” stone, and sat me down, a perfect stranger, with the other disciples. I scrutinized the people closely, and listened to their conversation without joining in it. I overheard one say that Mr. Koons was in his house. In the course of half an hour a man came out, whom several persons addressed as Mr. Koons; he glanced his eyes over the congregation; presently, two men drove up, who, as I subsequently learned, came from Amesville, some ten miles distant; they were entire strangers to me and I to them; they looked around, spoke with some persons, and then with Mr. Koons, asking whom he had there, &c., and finally asked him who I was, pointing me out to Mr. Koons. Mr. Koons observed that he had not learned my name, that I had just come; but he was impressed by spirits to say, “His name is Charles Partridge, of New York.” Soon after, one of these men approached me, and asked if I was Mr. Partridge, from New York. I answered in the affirmative. “Charles Partridge?” “Yes.” “Well,” said he, “the spirits told Mr. Koons who you were.” I had not overheard their conversation, but such was the result of one of my tests as to the spirit origin of these manifestations.

1527. Mr. Koons and one of his children (a medium) went into the spirit room alone, as is their custom before forming the public circle, to receive such instruction from the presiding spirit (King) as he might wish to communicate. There are often more persons present desiring to obtain admittance than the room will hold. In such cases the spirit directs Mr. Koons to especially invite those in who have come the longest distance, and such as cannot remain there for another opportunity, usually calling the names of the parties, and leaving out the neighbours and those who can make it convenient to be present on subsequent occasions. At one of these preliminary interviews, I was invited in by Mr. Koons. Immediately on closing the doors, the spirit took up the trumpet, (described in my last communication,) and spoke through it audibly and distinctly, saying, “Good evening, friends!” to which we responded in like manner. The spirit then addressed me by name, and observed, in substance, that although they were strangers to me, I was not a stranger to them: they had been cognizant of my thoughts, desires, and efforts in behalf of Spiritualism from the time my attention was first called to the subject. They spoke in very flattering terms of myself and others, who had been bold to testify to the spiritual manifestations witnessed in the early times, and during the severer trials and opposition. They had watched the TELEGRAPH with anxious solicitude, and with eminent satisfaction. They closed in a fervent benediction and consecration to further and greater good and uses. After which this spirit (King) said to Mr. Koons, that they could not hold a public circle that evening, as he was elsewhere engaged. Mr. Koons expressed much regret at this announcement, and said he felt much embarrassed and mortified, because several persons were there who had come a long way; some from New York, Pennsylvania, Virginia, Canada, and other distant places. The spirit said he was sorry, but he had engaged to attend a circle elsewhere, (naming the place a long distance away,) and he must be there in fifteen minutes. Mr. Koons would not be satisfied with any excuses, but insisted that he (King) had agreed to preside over his circle, and meet the company who came there; and rather than be made the instrument of apology to others for the disappointment in the performances, he would abandon it altogether, etc. King said, “Wait a few moments, and I will go and see if arrangements can be made.” He thereupon laid down the trumpet, and to all appearances left us, and we could get no further replies for four or five minutes, when the trumpet was again taken up, and King spoke through it, saying he had arranged the matter by deputizing a portion of his band to fill his engagement, and they would therefore hold a circle in that place, commencing the performance in fifteen minutes, but perhaps they would not be able to make so good music, or have the full complement of the manifestations. Thus ended this preliminary interview, which sufficiently indicates the character of all similar ones.

1528. I attended three public circles in the spirit house of Mr. Koons, and three in the spirit house of Mr. John Tippie; they are situated about three miles apart; the rooms and manifestations are very similar, although the electrical tables, so called, differ somewhat in their construction; the presiding spirits are of the same name, King; they claim to be father and son. These rooms will seat about twenty-five or thirty persons each, and are usually full. Many times, while I was there, more persons desired to go in than the house would hold, and some of them had to remain outside. They could hear the music and the spirits’ conversation just as well, and they only had to forego being touched by spirits and seeing them. The music is heard, under favourable circumstances, at the distance of one mile, or as far as any band of martial music can be heard. After the circle is formed, the door and windows are shut, the light is usually extinguished, and almost instantaneously, a tremendous blow by the large drumstick is struck on the table, when immediately the bass and tenor drums are beaten rapidly, like calling the roll on the muster-field, waking a thousand echoes. The rapid and tremulous blows on these drums are really frightful to many persons. This beating of the drums is continued five minutes or more, and when ended, King usually takes up the trumpet and salutes us with “Good evening, friends,” or something like it, and often asks what particular manifestations are desired. If none are specially asked for, King often asks Mr. Koons to play on the violin, the spirit band playing at the same time on the drums, triangle, tamborine, harp, accordeon, harmonica, etc. etc.; upon these the spirits perform scientifically, in very quick and perfect time. They commence upon each instrument at one instant, and in full blast, and stop suddenly after sounding the full note, showing that they have some more perfect method than we have of notifying each performer of the instant to start and stop. After the introductory piece on the instruments, the spirits often sing. I heard them sing. The spirits spoke to us, requesting us to remain perfectly silent. Presently, we heard human voices singing, apparently in the distance, so as to be scarcely distinguishable; the sounds gradually increased, each part relatively, until it appeared as if a full choir of human voices were in our small room, singing most exquisitely. I think I never heard such perfect harmony; each part was performed with strict attention to its relative degree of sound or force. There was none of that flopping, floundering, ranting, and shrieking which constitutes the staple of what is latterly called music; harmony, rather than noise, seemed to constitute the spirits’ song. So captivating was it, that the heartstrings seemed to relax or to increase their tension, to accord with the heavenly harmony. It seems to me that no person could sit in that sanctuary without feeling the song of “Glory to God in the highest, peace on earth, and good-will to man,” spontaneously rising in the bosom, and finding expression on the lip. I don’t know that the spirits attempted to utter words with their song; if they did, they succeeded in this particular no better than modern singers. But it was hardly necessary for the spirits to articulate, for every strain and modulation seemed pregnant with holy sentiments, and language could scarcely signify more. After this vocal performance, several pieces of quick music were performed by the spirits on the several instruments. They play faster than mortals usually do, and in most perfect time throughout. If any instrument gets out of chord, they tune it; they tuned the violin in my presence, and did it rapidly and skilfully.

1529. Spirits reconstruct their physical bodies, or portions of them, from similar elements, apparently, as those which constitute our mortal bodies. Spirits’ hands and arms were reorganized in our presence, on several of these occasions; and that we might see the more distinctly, they sometimes wet their hands with a weak solution of phosphorus, (which Mr. Koons prepared some time previous by their request,) which emits a light, so that their hands can be almost as distinctly seen in a dark room as they could be if the room were light. At one of these circles which I attended, there were three hands which had been covered with this solution of phosphorus, and we all saw them passing swiftly around the room, over our heads, carrying the instruments, and playing upon the violin, accordeon, triangle, harmonica, and tamborine, and all keeping perfect time. These instruments were moved so swiftly and near the faces of the audience,—our own among them,—that we felt the cool atmospheric current as distinctly as we do that produced by a fan. Several of the company in different parts of the room remarked that they not only felt this disturbance of the air, but heard it, and distinctly saw the hand and instrument pass close to their faces. Several of us requested the spirits to place these instruments in our hands, or touch us on our heads or other parts of our bodies; and in most cases it was instantly done. I held up my hands, and requested the spirits to beat time with the tamborine on my hands. They did so, and gave me more than I asked for, by striking my knees, hands, and head in a similar manner. I have seen the tamborine players in the minstrel bands of New York; I have seen the best performers in the country; but they cannot perform equal to these spirits. The perfect time and the rapidity with which they beat are truly surprising.

1530. Spirit hands with phosphorus upon them passed around the room, opening and shutting, and exhibiting them in various ways and positions which no mortal hand could assume or occupy—demonstrating them to be veritable spirit hands, physically organized. The phosphorescent illumination from these hands was so distinct, that it occurred to me I could see to read by it; and I took a pamphlet from my pocket, and asked the spirit to place the hand over it, that I might see if I could read by the light. The spirit did so, when I at once perceived that I held the pamphlet wrong end up. I turned it, and could read. The members of the circle remarked that they could see very plainly my hands, face, and the pamphlet I held, and as distinctly could see the spirit’s hand and a portion of the arm. I then put out my hands, and asked the spirits to shake hands with me; they did so almost instantly. I then asked them to let me examine their hands, and they placed them in mine, and I looked at them and felt them until I was entirely satisfied. Others asked the same favour, and it was readily granted them. These spirit hands appeared to be reorganized from the same elements that our hands are; and, except that they had a kind of tremulous motion, and some of them being cold and death-like, we could not by our senses distinguish them from hands of persons living in the form.

1531. This spirit hand took a pen, and we all distinctly saw it write on paper which was lying on the table; the writing was executed much more rapidly than I ever saw mortal hand perform; the paper was then handed to me by the spirit, and I still retain it in my possession. At the close of the session the spirit of King, as is his custom, took up the trumpet and gave us a short lecture through it—speaking audibly and distinctly, presenting the benefits to be derived, both in time and eternity, from intercourse with spirits, and exhorting us to be discreet and bold in speech, diligent in our investigations, faithful to the responsibilities which these privileges impose, charitable toward those who are in ignorance and error, tempering our zeal with wisdom; and finally closing with a benediction.

1532. I am aware that these facts so much transcend the ordinary experience of mortals, that few persons can accept them as true on any amount of human testimony. I obtained the addresses of the following named persons, and hope they will excuse me for the liberty I take in referring to them in this connection, for the confirmation of my statements. They were present at some or all the circles which I attended, when these manifestations occurred: R. I. Butterfield, Cleveland, Ohio; William D. Young, Covington, Ind.; George and David Brier, Rainsville, Ind.; David Edger and daughter, Mercer co., Pa.; S. Van Sickle, Delaware, O.; S. T. Dean, Andrew Ogg, and Geo. Walker and son, Amesville, O.; Azel Johnson, Millfield, O.; W. S. Watkins, New York; Thomas Morris and wife, Dover, O.; Dr. Geo. Carpenter, Athens, O.; Thomas White, Mount Pleasant, O. Many other persons were present, whose names I did not learn.

Charles Partridge.

1533. The following communication from Governor Tallmadge to Mrs. Sarah H. Whitman, of Providence, R. I., has been in print for some time, and came out early, when Spiritualism had made too little impression to be duly appreciated. I for one, at the period of its first publication, could not realize it. But the public are now better prepared, and it may be repeated with advantage. Besides, this work is made for the uninformed and incredulous, rather than for those who have been heretofore converted, and who are familiar with the earliest manifestations.

Baltimore, Tuesday, April 12, 1853.

1534. Dear Madam: I seize a few leisure moments, while detained here a short time on business, to give you a more extended account of the “Physical Manifestations” to which I alluded in a former letter. In this account, I shall confine myself to those which purport to come from the spirit of John C. Calhoun.

1535. I have received numerous communications from him, from the commencement of my investigation of this subject down to the present time. Those communications have been received through rapping mediums, writing mediums, and speaking mediums. They are of the most extraordinary character. In style and sentiment, they would do honour to him in his best days on earth.

1536. After the arrival of the Misses Fox in Washington City, in February last, I called on them by appointment, and, at once, received a communication from Calhoun. I then wrote down and propounded mentally the following question:

1537. “Can you do any thing (meaning physical manifestations) to confirm me in the truth of these revelations, and to remove from my mind the least shadow of unbelief?” To which I received the following answer:

1538. “I will give you a communication on Monday, at half-past seven o’clock. Do not fail to be here. I will then give you an explanation.

“John C. Calhoun.”

1539. It is proper here to remark, that all the communications referred to in this letter, were made by Calhoun after a call for the alphabet, and were rapped out, letter by letter, and taken down by me in the usual way. They were made in the presence of the Misses Fox and their mother. I called on Monday at the hour appointed, and received the following communication:

1540. “My friend, the question is often put to you, ‘What good can result from these manifestations?’ I will answer it. It is to draw mankind together in harmony, and convince skeptics of the immortality of the soul.

John C. Calhoun.”

1541. This reminds me that, in 1850, at Bridgeport, in the presence of other mediums, among many questions put and answers received, were the following, the answer purporting to come from W. E. Channing:

1542. Q. What do spirits propose to accomplish by these new manifestations? A. To unite mankind, and to convince skeptical minds of the immortality of the soul.

1543. The coincidence in sentiment of the answer of J. C. Calhoun and W. E. Channing, in regard to the object of these manifestations, is remarkable, and worthy of particular notice. The concurrence of two such great minds, whether in or out of the body, on a subject so engrossing, cannot fail to command the attention of every admirer of exalted intellect and moral purity.

1544. During the above communication of Calhoun, the table moved occasionally, perhaps a foot, first one way and then the other. After the communication closed, we all moved back from the table, from two to four feet, so that no one touched the table. Suddenly the table moved from the position it occupied some three or four feet, rested a few moments, and then moved back to its original position. Then it again moved as far the other way, and returned to the place it started from. One side of the table was then raised, and stood for a few moments at an angle of about thirty-five degrees, and then again rested on the floor as usual.

1545. The table was a large, heavy, round table, at which ten or a dozen persons might be seated at dinner. During all these movements no person touched the table, nor was any one near it. After seeing it raised in the manner above mentioned, I had the curiosity to test its weight by raising it myself. I accordingly took my seat by it, placed my hands under the leaf, and exerted as much force as I was capable of in that sitting posture, and could not raise it a particle from the floor. I then stood up in the best possible position to exert the greatest force, took hold of the leaf, and still could not raise it with all the strength I could apply. I then requested the three ladies to take hold around the table, and try altogether to lift it. We lifted upon it until the leaf and top began to crack, and did not raise it a particle. We then desisted, fearing we should break the table. I then said, “Will the spirits permit me to raise the table?” I took hold alone and raised it without difficulty. After this, the following conversation ensued:

1546. Q. Can you raise the table entirely from the floor? A. Yes.

1547. Q. Will you raise me with it? A. Yes. Get me the square table.

1548. The square table was of cherry, with four legs—a large-sized tea-table. It was brought out and substituted for the round one, the leaves being raised. I took my seat on the centre; the three ladies sat at the sides and end, their hands and arms resting upon it. This, of course, added to the weight to be raised—namely, my own weight and the weight of the table. Two legs of the table were then raised about six inches from the floor, and then the other two were raised to a level of the first, so that the whole table was suspended in the air about six inches above the floor. While thus seated on it, I could feel a gentle vibratory motion, as if floating in the atmosphere. After being thus suspended in the air for a few moments, the table was gently let down again to the floor!

1549. Some pretend to say, that these physical manifestations are made by electricity! I should like to know by what laws of electricity known to us, a table is at one time riveted, as it were, to the floor, against all the force that could be exerted to raise it; and at another time raised entirely from the floor, with more than two hundred pounds weight upon it?

1550. At a subsequent meeting, Calhoun directed me to bring three bells and a guitar. I brought them accordingly. The bells were of different sizes—the largest like a small-sized dinner-bell. He directed a drawer to be put under the square table. I put under a bureau-drawer, bottom side up. He directed the bells to be placed on the drawer. The three ladies and myself were seated at the table with our hands and arms resting on it. The bells commenced ringing in a sort of chime. Numerous raps were made, as if beating time to a march. The bells continued to ring and to chime in with the beating of time. The time of the march was slow and solemn. It was beautiful and perfect. The most fastidious ear could not detect any discrepancy in it.

1551. The raps then ceased, and the bells rang violently for several minutes. A bell was then pressed on my foot, my ankle, and my knee. This was at different times repeated. Knocks were made most vehemently against the underside of the table, so that a large tin candlestick was, by every blow, raised completely from the table by the concussion.

1552. I afterward examined the underside of the table, (which, it will be recollected, was of cherry,) and found indentations in the wood, made by the end of the handle of the bell, which was tipped with brass. Could electricity make those violent knocks with the handle of the bell, causing indentations and raising the candlestick from the table at every blow? Or was it done by the same invisible power that riveted the table to the floor and again raised it, with all the weight upon it, entirely above the floor?

1553. Here the ringing of the bells ceased, and then I felt sensibly and distinctly the impression of a hand on my foot, ankle, and knee. These manifestations were several times repeated.

1554. I was then directed to put the guitar on the drawer. We were all seated as before, with our hands and arms resting on the table. The guitar was touched softly and gently, and gave forth sweet and delicious sounds, like the accompaniment to a beautiful and exquisite piece of music. It then played a sort of symphony, in much louder and bolder tones. And, as it played, these harmonious sounds becoming soft, and sweet, and low, began to recede, and grew fainter and fainter, till they died away on the ear in the distance. Then they returned and grew louder and nearer, till they were heard again in full and gushing volume, as when they commenced. I am utterly incapable of giving any adequate idea of the beauty and harmony of this music. I have heard the guitar touched by the most delicate and scientific hands, and heard from it, under such guidance, the most splendid performances. But never did I hear any thing that fastened upon the very soul like these prophetic strains drawn out by an invisible hand from the spirit-world. While listening to it, I was ready to exclaim, in the language of the Bard of Avon—

1556. After the music had ceased, the following communication was received:

1557. “This is my hand that touches you and the guitar.

John C. Calhoun.”

1558. At another time, the following physical manifestation was made in the presence of General Hamilton, General Waddy Thompson, of South Carolina, and myself:

1559. We were directed to place the Bible on a drawer under the table. I placed it there, completely closed. It was a small pocket Bible, with very fine print. Numerous raps were then heard, beating time to “Hail Columbia,” which had been called for. Soon the sounds began to recede, and grew fainter and fainter, till, like the music of the guitar, they died away in the distance. The alphabet was then called for, and it was spelled out, “Look.” I looked on the drawer and found the Bible open. I took it up and carefully kept it open at the place as I found it. On bringing it to the light, I found it open at St. John’s Gospel, chapter ii. being on the left side, and chapter iii. being on the right side. I said, “Do you wish us to look at chapter ii.?” A. “No.” “Do you wish us to look at chapter iii.?” A. “Yes.” And it was then said, “Read.” I commenced reading the chapter, and significant and emphatic raps were given at many verses; and at verses 8, 11, 19, 34, most vehement raps were given. By looking at these verses, you will appreciate the significancy and intelligence of this emphatic demonstration. This manifestation purported to come from Calhoun, who had previously invited us three gentlemen to be present at a particular hour.

1560. In reflecting on the preceding manifestations, one cannot but marvel at the power by which they are made, and the intelligence by which that power is directed. And it would seem impossible for one to doubt the source of that intelligence. If, however, doubt should still remain on the mind of any one acquainted with similar manifestations, that doubt must be entirely dispelled by the account of the manifestation which follows:

1561. I was present, by Calhoun’s appointment, with the Misses Fox and their mother. We were seated at the table as heretofore, our hands and arms resting upon it. I was directed to put paper and pencil on the drawer. I placed several sheets of unruled letter-paper, together with a wood pencil, on it. I soon heard the sound of the pencil on the paper. It was then rapped out, “Get the pencil and sharpen it.” I looked under the table, but did not see the pencil. At length I found it lying diagonally from me, three or four feet from the table. The lead was broken off within the wood. I sharpened it, and again put it on the drawer. Again I heard the sound of the pencil on the paper. On being directed to look at the paper, I discovered pencil marks on each side of the outer sheet, but no writing. Then was received the following communication:

1562. “The power is not enough to write a sentence. This will show you that I can write. If you meet on Friday, precisely at seven, I will write a short sentence.

John C. Calhoun.”

1563. We met, pursuant to appointment, took our seats at the table, our hands and arms resting on it as usual. I placed the paper with my silver-cased pencil on the drawer, and said:

1564. “My friend, I wish the sentence to be in your own handwriting, so that your friends will recognise it.” He replied, “You will know the writing.” He then said, “Have your minds on the spirit of John C. Calhoun.”

1565. I soon heard a rapid movement of the pencil on the paper, and a rustling of the paper, together with a movement of the drawer. I was then directed to look under the drawer. I looked, and found my pencil outside of the drawer, near my feet, but found no paper on the drawer where I placed it. On raising up the drawer, I discovered the paper all under it. The sheets were a little deranged, and on examining, I found on the outside sheet these words: “I’m with you still.”

1566. I afterward showed the “sentence” to General James Hamilton, former Governor of South Carolina, General Waddy Thompson, former Minister to Mexico, General Robert B. Campbell, late Consul at Havana, together with other intimate friends of Calhoun, and also to one of his sons, all of whom are as well acquainted with his handwriting as their own; and they all pronounced it to be a perfect fac simile of the handwriting of John C. Calhoun.

1567. General Hamilton stated a fact, in connection with this writing, of great significance. He says that Calhoun was in the habit of writing “I’m,” for “I am,” and that he has numerous letters from him where the abbreviation is thus used.

1568. Mrs. General Macomb has stated the same fact to me. She says that her husband, the late General Macomb, has shown to her Calhoun’s letters to him, where this abbreviation “I’m” was used for “I am,” and spoke of it as a peculiarity of Calhoun.

1569. How significant, then, does this fact become! We have not only the most unequivocal testimony to the handwriting itself, but, lest any skeptic should suggest the possibility of an imitation or a counterfeit, this abbreviation, peculiar to himself, and known only to his most intimate friends, and which no imitator or counterfeiter could know, is introduced by way of putting such a suggestion to flight forever.

1570. This “sentence” is perfectly characteristic of Calhoun. It contains his terseness of style, and his condensation of thought. It is a text from which volumes might be written. It proves—1. The immortality of the soul; 2. The power of spirits to revisit the earth; 3. Their ability to communicate with relatives and friends; and, 4. The identity of the spirit to all eternity.

1571. How one’s soul expands with these sublime connections! How resistless is this testimony of their truth! How surprising that men can doubt, when this flood of living light is poured upon them by spirits who, in the language of Webster, “revel in the glory of the eternal light of God.”

Very truly yours, N. P. Tallmadge.
Mrs. Sarah Helen Whitman, Providence, R. I.

1572. The author of the letter which comes under this head has already been introduced to the readers of this work, in giving an account of the manifestations observed through his mediumship, (393.)

Ealing Villa, near London, July 26, 1855.

1573. * * * In London I found but a limited number, comparatively speaking, who possess any intelligent or rational idea of the spiritual philosophy. The subject has not made any great advance here; but those who are investigating include in their number some of the best minds of England. The first call I received was from Sir Charles E. Ischam, who has proved a most excellent friend to me. A day or two after this I received an invitation from Sir Edward Bulwer Lytton to visit him at his country-seat at Knebworth. I accepted his invitation, and had an interesting and delightful visit.

1574. I was deeply interested in Sir Edward, who is, by birth, education, and mind, a most superior person. His love of the beautiful, in nature and art, but especially in nature, is manifested at every part of his wide domain. Knebworth was originally built by a follower of the Conqueror, and was, in the year of the Armada, occupied by Queen Elizabeth. The state-room contains the bed upon which her majesty slept. It has rich velvet hangings—the same which shaded the slumbers of Queen Bess. The room of the extensive library contains the oak table at which Cromwell, Pym & Co. sat while planning the rebellion. * * * We had some manifestations at our seances almost as good as those we had at-—- ‘s in your place. The spirits showed their presence in the same palpable way, by presenting tangible hands, shaking hands, &c., and Sir Edward “acknowledges the corn,” to use a Yankee vulgarism. He is much interested in the subject, and has bestowed no small share of thought upon the matter.

1575. I have also had the pleasure of being presented to the Marchioness of H-—-s, Baroness G-—-y R-—-n. She is a highly intellectual and altogether charming lady, who possesses much native refinement and a fearless desire to learn and follow the TRUTH. I met, too, the Earl of E-—-e and the Marquis of C-—-e, at one of our circles a few evenings since. A most kind friend I also found in the Vicomte de St. Amirro, Chargé d’Affaires from Brazil, who has given me valuable letters to France. I am to meet him and his lady (both investigators) the coming autumn at the Neapolitan court.

1576. I enclose a paragraph from one of the London journals, giving a sketch of an interview I had with Lord Brougham and Sir David Brewster. The latter, as you are well aware, wrote that article in the Edinburgh Review, some months ago, in which he argued against the existence of spirit agency in the production of the manifestations, and in which he denounced the whole matter, in the bitterest terms, as a delusion and an imposition. His article has been eagerly and widely quoted by the opponents of Spiritualism on both sides of the Atlantic, and its statements are doubtless believed by those who are incapable of appreciating or comprehending the truths which they assail.

1577. Sir David, however, has for once met with a “stumper,” for he has seen and felt such manifestations of his spirit friends as to completely upset his philosophy. He frankly confessed that he is “sorely puzzled” at what he has witnessed, and Lord Brougham acknowledges himself to be thoroughly nonplussed. Both of these noted men brought the whole force of their keen discernment to bear upon the solution of the phenomena; but the presence of substantial, actual hands, and the demonstrative strength of the spirits who thus clothed themselves for the time and moved material objects about the room, proved to be too much of a question for them to master.

1578. Time will not allow me to mention the various interesting sittings I have had, nor the many distinguished personages who have been in our circles during my short stay in London. I am at present enjoying the quiet of an English country home. The gentleman with whom I am stopping (Mr. Rymer) is one of the most distinguished solicitors in London. He has been a materialist, or disbeliever in a future state, all his life previous to witnessing these demonstrations of spirit existence. He is now a believer (or rather a knower) of the future life. The manifestations, so often scoffed at by professing Christians, have done for him, as they have for upward of twenty-five thousand infidels and atheists in America, what no power of the pulpit or doctrine of evangelical religion could ever have effected.

1579. Is not this one fact alone a sufficient reply to the oft-repeated question of “What good does it all do?” There is many a broad-loving soul that, failing in the effort to narrow itself down to the limits of a dogmatical creed, has ended in infidelity or blank atheism; but the number of these is becoming steadily less by the influence of the spirit manifestations, which are to them what the placing of the hand in the spear-wound was to Thomas. Mr. R., since his conversion, has given a lecture on the subject, and will give another.

1580. One thing I will not omit. Mrs. Trollope, whom Americans will be apt to remember, came, with her son, from Florence to London for the express purpose of seeing the manifestations. They were accordingly invited to spend a few days with me at my village home; and, I must say, I was agreeably disappointed in her. My previous ideas of her had not been such as to prepossess me in her favour, but I have become an admirer of her private character. She has none of the stiffness of the author about her, nor any of the “blue-stocking.” She enjoys the realities of existence more fully than any one I have ever met in a circle.

1581. The seance with her was one of strange interest. Her son was an unbeliever, and his mother was very desirous that he should be “brought to a knowledge of the truth.” When at length the light did beam upon his soul, and the chords of his spirit vibrated in unison with the celestial harmonies that ushered in the birth of faith through the shadows of his old unbelief, the result was too much for his stoicism, and the tears of holy joy coursed down his manly cheeks. Her joy was too great for utterance, and her rapturous emotions seemingly too great to be endured. It was an impressive scene, and an occasion of deep interest. There are many such in the life of a spirit medium.

1582. In a few weeks I leave England for the Continent, in company with my friend, Mr. Rymer. We intend to reach Rome in November, where we purpose to spend a few months, if his holiness will let us. You shall hear from me again.

Yours truly, D. H. Hume.

The following is the article referred to as having appeared in the London Journal:

1583. “A circumstance which has excited the most extraordinary sensation among the privileged few who have been admitted within the sphere of its operations, has taken place at Ealing, a village on the Uxbridge road. A young gentleman, named Hume, a native of Scotland, but who has resided for many years in America, is now on a visit at the house of Mr. Rymer, a highly respectable solicitor. Mr. Hume is what the Americans term a ‘medium,’ and through his instrumentality some extraordinary and, if true, miraculous, occurrences have taken place.

1584. “The spirits of deceased persons have been heard and felt in Mr. Rymer’s house, and a variety of circumstances have taken place, which the persons who were present affirm could not have been produced except by supernatural agency. One of the spirits is supposed to be that of a son of Mr. Rymer, a little boy about eleven or twelve years of age, who has been induced to write to his parents under the cover of the table, and the writing is, to all appearances, precisely similar to that of the child when alive. Mr. Rymer, who is thoroughly convinced of the bonâ fides of the affair, has invited several persons to witness the manifestations, and among them the Rev. Mr. Lambert, the incumbent, who has become a devout believer in the existence of these communicative spirits.

1585. “Some rumours of the spirit manifestations having reached Lord Brougham, the medium had an interview with the noble and learned lord in the presence of Sir David Brewster, when several unaccountable revelations were made, and even Lord Brougham has confessed himself amazed and sorely bothered to comprehend the description of agency by which an accordeon is forced into his hands and made to play, or his watch taken out of his pocket and found in the hands of some other persons in the room; for such are among the vagaries performed by the Ealing spirits. The house of Mr. Rymer is, of course, besieged by persons anxious to witness the manifestations, and scarcely a night passes that some scoffer is not converted into a true believer in the mystery of spiritual manifestations.”

1586. The following is the summary of the result of the investigation of spiritual manifestations by the Rev. Mr. Ferguson, of the Baptist Church, Nashville, Tennessee.

1587. His sentiments are of a nature to need no recommendation, as they appeal to the head and the heart. He is one of the advocates of Spiritualism of whom we have reason to be proud. It is from his work, entitled “A Record of Communications from the Spirit Spheres,” that this summary is quoted:

1588. “You will now allow me to sum up briefly the phenomena I have witnessed since my investigations began:

1589. “First. I have seen tables and other furniture moved, with and without hands; heard distinct and sometimes loud raps on the ceiling, floor, and furniture of various rooms, which were changed from one locality to another, as doubts arose as to any unobserved causes, to which we would have attributed them but for the transition; have heard them upon my person, clothing, pillow, pulpit, and still have them in almost every serious hour of thought and meditation, and have them near me as I write; and I find this experience to be that of hundreds who, with me and others, believers and skeptics, have witnessed or realized all I here state to be true.

1590. “Second. I have heard, in the presence of scores, whose names are at any man’s command who may desire them for an honest reference, native Americans, who never spoke a word of German, discourse for hours in that tongue, in prose and poetry, in the presence of native Germans, who pronounced their addresses pure specimens of the power of their language. I see, daily, lengthy essays and books written under what claims to be spirit intelligence, above, far above, the capacity and culture of the instruments through whom they are written. There is scarcely a day in which I do not receive such communications; and if a day passes without it, it is my neglect, not that of the intelligence, that seems ever ready to speak when a proper medium can be secured. At home and abroad, in the houses of strangers and acquaintances, such mediums have described the age, appearance, time of death, and the peculiarities of character of the deceased relatives of persons present, and where they could have had no acquaintance with them, and, in many instances, could not have known of their existence or death. I have had meetings of mediums who knew nothing of each other occur at my house and elsewhere, without their knowledge, and to which they were brought from a distance of miles, and which seemed as inexplicable to them as to me, until after some effect for their benefit was secured by their meeting, and explained by their spirit monitors. To prove the identity of spirit intelligences, communicating to me through others, they have detailed private conversations held with me during their earth life; referred to incidents and events of which the mediums could have known nothing; described, accurately, occurrences taking place at a distance of hundreds of miles; answered questions that had been written in my private records for future investigation, months after they had passed from my active memory; stated the state of my investigations of various subjects, with the folly or wisdom, as they regarded it, of my difficulties; leaving me, on the whole, no choice as to whether I would regard them as what they claimed to be, save that of honest conviction or the most shameless hypocrisy. Allow me to say, therefore, that there is no event of history, no fact in mental philosophy, no conclusions in logical dialectics, more fully and forcibly established, in my convictions, than the following:

1591. “I believe, I know, that I have held, and now frequently hold, communion, intelligible and improving, with kindred and elevated spirits, who have passed from fleshly sight.

1592. “You will not be surprised, therefore, at my willingness to risk reputation, the dearest ties of friendship, and prospects of earthly gain and honour, if need be, in the avowal and propagation of this faith, and the results to which it must inevitably lead. God knows, and every intimate friend on earth knows, that I would hesitate, long and seriously, to avow a faith that was doubtful in my own mind, or of doubtful influence for good in my dim foresight, where so much is apparently at stake. I think I may safely appeal to my past life as proof that the dearest personal and earthly considerations have often been sacrificed, where it was thought my action would affect the interests or happiness of others. Know, then, that it is from the maturest consideration of duty, and the obligation that every man owes to truth and right, and especially when truth and right are ridiculed and denounced, that I detail to you these results of a long experience and the most serious and solemn investigations of my life. Willingly, I cannot find it in my heart to disappoint a friend or injure an enemy. And with such friends as in the providence of God have surrounded me, who have proved themselves true and enduring when every form of bigotry and animosity were aroused against my position, reputation, and influence,—with all this pressure of enmity and friendship upon me, you must know, and all will hereafter know, that nothing but loyalty to conviction and a desire to preserve privileges I have learned to esteem above what men call life or death, could induce me to lay these facts before the world.

1593. “If it be asked what good we expect to effect by the statement of these facts, we answer, the spread of truth upon the dearest, purest, and holiest relations of man, and the breaking away of the clouds that gather around the mind of man in view of death and futurity, the darkness of which can nowhere be more distinctly felt than in the asking of such a question. The purity, angelic loveliness, and divine holiness that such a faith, if firmly based, must secure, inspires the loyal soul as with heavenly beatitudes in the contemplation. Its power to restrain and reform; to soften the hard heart of evil indulgence; to expose the still harder heart of bigotry and religious denunciation; to moisten the eye of criminal effrontery, which the hypocrisies of the world have made stern and fixed; to bring the strong man of selfish apathy, as a child once more in company with his brother-children, at the feet of maternal or sisterly tenderness, whose earthly bodies have long since been entombed; to keep down the unnatural separations of families beneath the manly wisdom and fatherly affection of one who claims all as his, and still needing his care; to turn the scoff of godless ribaldry into loving faith, and the shame of pulpit curses pronounced upon human brethren and by human beings, of eternal doom, into blessings of eternal help; to make all, yes all, realize an inner religion, which worships at the altar of eternal truth and unchangeable love. With such aims and prospects before us, to ask what is the good of general, tangible spirit intercourse, is to ask the good of immortality, of heaven, and of God.”

1594. The preceding is the title of a work by the Rev. Adin Ballou, of Hopedale, Massachusetts. It is among those which give what appears to me available, well-considered facts and opinions respecting Spiritualism. Mr. Ballou judiciously, as I think, disposes the spirit manifestations under the following heads:

1595. “I. Those in which all the important demonstrations were most evidently caused by departed spirits. II. Those in which some of the important demonstrations were probably caused or greatly affected by undeparted spirits. III. Those in which the demonstrations were of a heterogeneous, incongruous, or derogatory character.

1596. “The following is a statement of Mr. Ballou’s experience taken from the work in question:

1597. “In this chapter I shall conclude what I have to say under my first general head, by referring to a few particulars connected with cases within my personal knowledge, and then stating the principal points of doctrine taught by the spirits.

1598. “I will not go into minute narration or description, but simply mention the more important phenomena I have witnessed. I have heard multiform sounds in the presence of spirit media, purporting to be made by departed spirits; some like the tickings of a small watch, others like the clicking of a common clock, others like the loud knocking of a labouring man on the door of his neighbour with his knuckles, others like the scratching of a hard finger-nail on a board, others like the creaking of a door or window, &c. &c. I have heard the time and metre of tunes beaten out with the utmost accuracy, and by several rappers in unison—not only while the tune was being played or sung, but afterward, without accompaniment. And I am as certain that these sounds were not made by any conscious mortal agency, as I am of the best-authenticated facts in the common transactions of life.

1599. “I have seen tables and light stands of various size moved about in the most astonishing manner, by what purported to be the same invisible agency, with only the gentle and passive resting of the hands or finger-ends of the medium on one of their edges; also, many distinct movings of such objects, by request, without the touch of the medium at all. I have sat and conversed by the hour together with the authors of these sounds and motions, by means of signals first agreed on; asking questions and obtaining answers—receiving communications spelled out by the alphabet—discussing propositions sometimes made by them to me, and vice versâ; all by a slow process, indeed, but with every possible demonstration of intelligence, though not without incidental misapprehensions and mistakes. I have witnessed the asking of mental questions by inquirers, who received as prompt and correct answers as when the questions were asked audibly to the cognition of the medium.

1600. “I have known these invisibles, by request, to write their names with a common plumbago pencil on a clean sheet of paper—half a dozen of them, each in a different hand. To make sure of this, as an absolute fact, the medium was required to lay her left hand, back downward, in the hollow of a veracious person’s hand, both open; when a piece of pasteboard paper was laid on her hand, a well-examined blank sheet of writing-paper placed thereon, and a lead pencil on top of that; in which position (the medium’s right hand being held up to view,) both the hands, with these fixtures resting on them, were placed under the leaf of the table, as insisted on by the writers. After a minute or two, at a given signal by the spirits that they had done, the paper was exhibited with various names written thereon, as above affirmed. This was repeatedly tested with the same results, under circumstances putting all suspicion of fraud and jugglery entirely at rest.

1601. “I have requested what purported to be the spirit of a friend, many years deceased, to go to a particular place, several miles distant from that of the sitting, and to bring me back intelligence respecting the then health and doings of a certain relative well known to the parties. In three minutes of time the intelligence was obtained, numerous particulars given, some of them rather improbable, but every one exactly confirmed the next day by personal inquiries made for that purpose.

1602. “I have been requested by the invisibles to speak on a particular subject, at a given time and place, with the assurance that responses should be made on the occasion, by knockings, approving the truths uttered; all which was strikingly verified. Once, at a most unexpected interview, when nothing of the kind had been previously thought of by any person present, a spirit, so purporting, who had several times evinced much interest in my public labours, spelled out:—‘Have you selected your subjects of discourse for the next Sunday?’ Only one of them, I answered. Would my spirit friend like to suggest a text for the other part of the day? ‘Yes.’ What is it? I inquired. He spelled out the word ‘The,’ and ceased. Wondering at his silence, the signal of another spirit was given. The new-comer communicated by movings of the table, not by raps, like the other. He said that our friend, the rapper, had been suddenly summoned away for a few moments, but would certainly return soon. He did return within fifteen minutes, resumed his communication just where he left it, and spelled out—‘The second chapter of first Corinthians, the twelfth and thirteenth verses.’ No man in the room had the least recollection of the words referred to. So the Bible was called for, when the text proved to be the following:—‘Now we have received, not the spirit of the world, but the spirit which is of God, that we might know the things that are given to us of God. Which things we also speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual.’ Struck with the sublimity, purity, richness, and force of the passage, I answered that I accepted it thankfully, as a very appropriate text for the occasion referred to, and would endeavour to illustrate its great truths as well as I might be able. My spirit friend expressed great pleasure by sounds rapidly made on the table, and announced that he and several other sympathizing spirits should be present to hear the discourse, and, if the medium should also be there, would manifest their approbation of the good things uttered. All this was verified in a remarkable manner.

1603. “I have seen a medium gently magnetized and thrown into a trance in one minute, by the imperceptible influence of the spirits, in accordance with their own original proposition, reluctantly acceded to by the medium and her friends; during which sometimes she had visions of the spirit world, and at others became entirely non-cognizant of every thing transpiring in either world. In the latter case, the spirits, as previously promised, made use of her organs of speech, unconsciously to herself, and thus answered numerous questions, instead of responding by the rappings. That these trances were not superinduced by mortal agency, and were not feigned, but real, I am as certain as I can be of any thing not absolutely beyond the possibility of mistake.

1604. “I might proceed much further in the particularization of manifestations coming under my personal observation, but will not make myself tedious. Suffice it to say, that I have witnessed enough with my own eyes and ears to prepare me for the belief of the still more incredible manifestations reported from a thousand places in our country and the world. I will merely add, that I have received many excellent communications from these invisible friends, and scarcely a single one of a light, frivolous, or low character; though I know that in this respect my experience has been unlike that of some others. I can say in truth, speaking for myself alone, that my whole moral nature has been purified and elevated by the influences which have flowed in upon me during the investigation of this subject. Others, I am sure, can say the same. There are those, no doubt, who have abused the whole thing—befooling themselves and others in a lamentable manner. What is there in the wide world that has wholly escaped abuse and perversion? Reason, inspired and crowned with the wisdom from above, is indispensable to the avoidance of these evils. Until a much larger portion of mankind than at present attain to the development of their higher faculties, we must expect the abuse and perversion, to a greater or less extent, of every thing in nature. ‘But wisdom is justified of all her children.’”

1605. The following statement of A. H. Jarvis, a Methodist clergyman, of Rochester, New York, is copied from Mr. Ballou’s work. It is one of those manifestations in which the information conveyed cannot be conceived to have pre-existed in the mind of the person by whom it was received:

1606. “There are many facts which have come under my observation, equally convincing of the intelligence and utility of the communications from these unseen agents, who, I now believe, are continually about us, and more perfectly acquainted with all our ways, and even our thoughts, than we are with each other. But the fact in reference to my friend Pickard is what you desire. He was at my house on Friday afternoon, April 6, 1849. None of the Fox family were present. While at the tea-table, we had free communications on different subjects. Pickard was requested to ask questions. He desired to know who it was that would answer questions. The answer was—‘I am your mother, Mary Pickard.’ Her name, or the fact of her death, was not known to any of us. The next Monday evening he (Pickard) was at Mr. G-—- ’s, and tarried there over night. He there received a communication, purporting to be from his mother, saying, ‘Your child is dead.’ He came immediately to my place, and said he should take the stage for home, (Lockport, sixty miles distant.) He left in the stage at 8 or 9, A. M. At 12, M., I returned to my house, my wife meeting me with a telegraph envelope. I broke the seal and read mentally, first:

“‘Rochester, April 10, 1849.

1607. “‘By telegraph from Lockport—the Rev. A. H. Jarvis, No. 4 West St.

1608. “‘Tell Mr. Pickard, if you can find him, his child died this morning.—Answer.

R. Mallory.’

1609. “I then read it to my wife, and said, ‘This is one of the best and most convincing evidences of the intelligence of those invisible agents;’ and then I added, ‘God’s telegraph has outdone Morse’s, altogether.’

“Yours, truly, A. H. Jarvis.’

“To E. W. Capron, Auburn.”

1610. The subjoined opinions of the spirits, taken from the volume above mentioned, differ but immaterially from those which I have received; proving that information respecting scriptural morals, when properly sought, will be consistently obtained:

1611. “1. There is one and but one God, an infinite Spirit and the Father of spirits. He loves all, and eternally seeks their good by all wise and fitting means.

1612. “2. All human beings are spirits as to their absolute internal constitution, and soon after death emerge into distinct conscious spiritual identities, having bodies, forms, and peculiarities as obviously cognizable to each other, and as distinguishable from each other, as here in the flesh.

1613. “3. All human beings possess certain mental and moral qualities, partly constitutional, partly circumstantial, and partly self-wrought, which determine for the time being each individual’s real spiritual character and relative nearness to, or distance from, the divine standard of perfection. So that each one is in a certain sphere, and in some circle or degree of that sphere, as to his spirit, always, whether existing in the fleshly body or after his dissolution. And if a person is spiritually in a certain sphere at death, in that sphere he finds himself the moment he resumes his consciousness in the spirit world, associated with kindred spirits.

1614. “4. There are seven spirit spheres, or circles,[36] inferior to the heavenly or celestial spheres, and each sphere or circle has several degrees. Man is a being by nature capable of progress, subject to certain fundamental spiritual and moral laws. In conformity to these laws, he may now progress from lower to higher spheres; i. e. he may draw nearer and nearer to God; or, what is the same thing, nearer as a spirit to the divine standard of perfection. But without conformity to these laws, he cannot progress, but obscures and debases himself. Death does not change man’s real character, nor his proper spirit sphere, nor his capability to make progress, nor the laws of progress. No man is in a morally worse state, all things considered, by reason of passing into the spirit world. The worst even are, if any way affected, in a better state there than in the flesh. They whose spirit sphere was purer, find themselves proportionally blessed. Many remain very long in the lower spheres, where, though enabled to enjoy existence in the degree possible at such a distance from the divine focus of blessedness, they are ‘spirits in prison,’ and wretched in comparison with those in the paradisaical spheres. Their existence is a blessing to them even while thus low, and there is no such place or state as a HELL of unmitigated, hopeless misery. Meantime, God, angels, and all the higher spirits, are for ever seeking the elevation of the inferior spirits, by all just, wise, and appropriate means. And no one, however low and sluggish of progress, will finally fail to be attracted upward, obediently to the divine laws, from one degree to another, and from one sphere to another, till he reach the heavenly mansion—even though it take an age of eternities to complete his destiny.

1615. “5. Spirits in the higher of the seven spheres are employed in three general exercises. 1. In religious aspirations, meditations, worship—in striving after a more perfect knowledge of and communication with God—whom they cannot see there any more than here, as a personal being, but only in spirit by faith and intuition. 2. In study, self-examination, contemplations of truth, and acquainting themselves with all useful knowledge attainable by them. 3. In ministering to struggling spirits on earth and in the lower spheres—endeavouring to elevate and bless them; thus cultivating love to God, wisdom within themselves, and ever-active benevolence to their inferiors in condition. Spirits in any circle can descend into all the circles below their own, but cannot, except by special permission, ascend into a higher sphere, until qualified by spiritual progress.

1616. “6. Mankind are by nature one family of brothers and sisters, the offspring of a common Father in heaven, whom they ought to love with all their heart, and each other as themselves. The good of each is really the good of all, and that of all the good of each. Therefore, no one can injure another without injuring himself in the end. All kinds of tyranny and oppression are utterly sinful. So all war, violence, revenge, and vindictive punishment. So all intemperance, debauchery, and sexual pollution. So all falsehood, covetousness, fraud, extortion, and pecuniary taking of advantage. So all pride and domineering of superiors over inferiors. So all religious bigotry, thrusting down, persecution, and sectarian bitterness. So every thing contrary to personal holiness, to the piety which loves God supremely, and man as a brother, whether friend or foe. These reliable spirits are everywhere reformers, regenerators of the world, individually and socially. They are for the reconciliation of all things—for universal harmony—on the great principles of truth, purity, justice, love, and wisdom. And they all predict a better future for the human race here on earth, as well as in the future state.

1617. “7. It is the imperative duty of every human being to exercise his own powers, faculties, reason, and judgment, with modesty, humility, and firmness, and not to be overawed, borne down, or led away captive, by any assuming spirit in or out of the flesh. Every one is accountable for himself, and ought both to judge and act for himself, with supreme reverence for God and his moral perfections, according to his own highest convictions of truth and duty. Thus he should examine the Bible and all books. Thus all human governments, authorities, powers, constitutions, laws, customs, and usages, in church and state. Thus try all spirits, and their communications—all pretended prophets, philosophers, and teachers—all professions and assumptions whatsoever. No one should imperiously dictate, or cower down before another. But truth, rectitude, reason, and the suasion of wisdom, should alone sway the minds of moral agents.

1618. “Such is a fair digest and summary of the principal doctrines put forth in ninety-nine one hundredths of the communications of reliable spirits throughout the country. I have stated them in my own language, as I have understood them. It will be seen that they differ in some respects from every sectarian view of theology, religion, and morality now popular in the world.”

1619. To those who have not seen the original statement of the benevolent and distinguished Judge Edmonds, respecting his conversion, the subjoined account, taken from the introduction to his work on “Spiritualism,” may prove interesting.

1620. “It was in January, 1851, that my attention was first called to the subject of ‘spiritual intercourse.’ I had, in the course of my life, read and heard from the pulpit so many contradictory and conflicting doctrines on the subject (of man’s future existence) that I hardly knew what to believe.

1621. “For about four months I devoted at least two evenings in a week, and sometimes more, to witnessing the phenomenon in all its phases. I kept careful records of all I witnessed, and, from time to time, compared them with each other, to detect inconsistencies and contradictions. I read all I could lay my hands upon, on the subject, and especially all the professed ‘exposures of the humbug.’ In fine, I availed myself of every opportunity that was afforded thoroughly to sift the matter to the bottom. I was all this time an unbeliever. At length the evidence came, and with such force that no sane man could withhold his faith.

1622. “To detail what I witnessed for those four months, and recorded, would fill, at least, one hundred and thirty closely-written pages. I will, however, mention a few things, which will give a general idea of that which characterized interviews now numbering several hundred. Most of them have occurred in the presence of others. I have preserved their names in my records. * * * * * These considerations grow out of this fact:

1623. “First. That I have thus very many witnesses whom I can invoke to establish the truth of my statements.

1624. “Second. That if I have been deluded, and have not seen and heard what I think I have, my delusion has been shared by many as shrewd, as intelligent, as honest, and as enlightened people as are to be found anywhere among us.

1625. “My attention was first drawn to the intercourse by the rappings, then the most common, but now the most inconsiderable, mode of communing. Of course I was on the look-out for deception, and at first relied upon my senses, and the conclusions which my reason might draw from their evidence. * * *

1626. “After depending upon my senses as to these various phases of the phenomenon, I invoked the aid of science, and, with the assistance of an accomplished electrician and his machinery, and of eight or ten intelligent, educated, and shrewd persons, examined the matter. We pursued our inquiries many days, and established, to our satisfaction, two things: first, that the sounds were not produced by the agency of any person present or near us; and, secondly, that they were not forthcoming at our will and pleasure. In the mean time, another feature attracted my attention, and that was ‘physical manifestations,’ as they are termed. Thus, I have known a pine table, with four legs, lifted up bodily from the floor, in the centre of a circle of six or eight persons, turned upside down, and laid upon its top at our feet, then lifted up over our heads, and put leaning against the back of the sofa on which we sat. * * * * I have seen a mahogany centre-table, having only a centre leg, and with a lamp burning upon it, lifted from the floor, at least a foot, in spite of the efforts of those present, and shaken backward and forward, as one would shake a goblet in his hand. * * * *

1627. “I have known a dinner-bell, taken from a shelf in a closet, rung over the heads of four or five persons in that closet, then rung around the room over the heads of twelve or fifteen persons in the back parlour, and then borne through the folding-doors to the farther end of the front parlour, and then dropped on the floor.

1628. “I have known persons pulled about, with a force which it was impossible for them to resist; and once, when all my strength was added, in vain, to that of one thus affected.

1629. “I have known a mahogany chair thrown on its side, and moved swiftly back and forth on the floor, no one touching it, through a room where there were, at least, a dozen people sitting. Yet no one was touched, and it was repeatedly stopped within a few inches of me, when it was coming with a violence which, if not arrested, must have broken my legs.

1630. “This is not a tithe, nay, not an hundredth part, of what I have seen, of the same character. At the same time, I have heard from others, whose testimony would be credited in any human transaction, and which I could not permit myself to disregard, accounts of still more extraordinary transactions; for I have been by no means so much favoured in this respect as some.

1631. “Intelligence was a remarkable feature of the phenomenon. Thus, I have frequently known mental questions answered—that is, questions merely framed in the mind of the interrogator, and not revealed by him or known to others. Preparatory to meeting a circle, I have sat down alone in my room, and carefully prepared a series of questions to be propounded; and I have been surprised to find my questions answered, and in the precise order in which I wrote them, without my even taking my memorandum out of my pocket, and when I knew that no person present knew that I had prepared questions, much less what they were.

1632. “My most secret thoughts—those which I never uttered to mortal man or woman—have been freely spoken, as if I had uttered them.

1633. “I have known Latin, French, and Spanish words spelled out through the rappings; and I have heard mediums, who knew no language but their own, speak in those languages, and in Italian, German, and Greek, and in other languages unknown to me, but which were represented to be Arabic, Chinese, and Indian, and all done with the ease and rapidity of a native.

1634. “I have seen a person who knew nothing of music, except a little that he had learned at a country singing-school, go to the piano and play in perfect keeping, as to time and concord, the several parts of an overture to an opera.

1635. “When I was absent last winter, in Central America, my friends in town heard of my whereabouts, and of the state of my health, seven times; and, on my return, by comparing their information with the entries in my journal, it was found to be invariably correct.

1636. “I went into the investigation, originally thinking it a deception, and intending to make public my exposure of it. Having, from my researches, come to a different conclusion, I feel that the obligation to make known the result is just as strong. Therefore it is, mainly, that I give the result to the world.

“J. W. Edmonds.”

1637. Mr. Garrison is spoken of as a man of unimpeachable veracity and independent mind. His testimony will have weight with one class of inquirers, if not with another. The following is from the “Liberator” of March 3, 1854.

1638. “We are often privately asked, what we think of the ‘Spiritual Manifestations,’ so called, and whether we have had any opportunities to investigate them.

1639. “When we first heard of the ‘Rochester knockings,’ we supposed (not personally knowing the persons implicated) that there might be some collusion in that particular case, or, if not, that the phenomena would ere long elicit a satisfactory solution, independent of all spiritual agency. As the manifestations have spread from house to house, from city to city, from one part of the country to the other, across the Atlantic into Europe, till now the civilized world is compelled to acknowledge their reality, however diverse in accounting for them—as these manifestations continue to increase in variety and power, so that all suspicion of trick or imposture becomes simply absurd and preposterous—and as every attempt to find a solution for them in some physical theory relating to electricity, the odic force, clairvoyance, and the like, has thus far proved abortive—it becomes every intelligent mind to enter into an investigation of them with candour and fairness, as opportunity may offer, and to bear such testimony in regard to them as the facts may warrant, no matter what ridicule it may excite on the part of the uninformed or skeptical.

1640. “As for ourselves, most assuredly we have been in no haste to jump to a conclusion in regard to phenomena so universally diffused, and of so extraordinary a character. For the last three years, we have kept pace with nearly all that has been published on the subject; and we have witnessed, at various times, many surprising ‘manifestations;’ and our conviction is, that they cannot be accounted for on any other theory than that of spiritual agency. This theory, however, is not unattended with discrepancies, difficulties, and trials. It is certain that, if it be true, there are many deceptive spirits, and that the apostolic injunction to ‘believe not every spirit,’ but to try them in every possible way, is specially to be regarded, or the consequences may prove very disastrous.

1641. “We might write a pretty long essay on what we have seen and heard, touching this matter; but this we reserve for some other occasion. We shall now merely describe some of the phenomena which we witnessed in New York during our recent visit to that city.

1642. “The medium in this instance was Mrs. Brown, formerly Mrs. Fish, of Rochester. The circle was composed of six gentlemen and four ladies. The table was of ample dimensions, so as to accommodate the party without inconvenience. We sat around it in the usual manner, (the hands of each individual resting upon the table,) and engaged in social chit-chat. While waiting for some demonstrations from the invisible world, we had our right foot patted as by a human hand, and the right leg of our pantaloons strongly pulled, by some unseen agency. This was done repeatedly, though we said nothing at the time; but, thinking it might be possible that the foot of some one of the company might undesignedly be in contact with our own, we cautiously felt around to ascertain if this were the case, but there was nothing tangible; and the moment we put our foot down, the same familiar tappings and jerks followed. Still, we made no disclosure. Raps were then distinctly heard, and the alphabet was called for. Letter by letter, it was rapped out that the medium must put her feet in the custody of one of the party, and then we were told to wait for demonstrations. This was evidently done to convince every one present that the medium had nothing to do with the phenomena, by way of fraud or collusion; and, during the entire sitting, (a protracted one,) before any remarkable feat was performed, the medium was invariably ordered to take such a position as to render it clearly impossible for her to be privy to it. The presence of several spirits was indicated during the evening, and satisfactory tests were made; but the most communicative and efficient one purported to be that of ‘Jesse Hutchinson.’ It was he who had been playing bo-peep with us under the table; and, now that the medium was secured, to the satisfaction of all present, he renewed his salutations, not only to us personally, but to nearly every one of the circle. The ladies had their dresses, and the gentlemen their pantaloons, pulled, and their feet patted, in the most emphatic manner. Heavy raps were now made on the floor; and, on being requested to that effect, ‘Jesse’ beat a march—it seemed to us Washington’s march—in admirable time, and in the most spirited manner; no drummer could have done it more skilfully. He was then asked to beat time, while the company joined in singing several tunes—‘The Old Granite State,’ among others—which he did to perfection. He then spelt out the following communications by the alphabet: ‘I am most happy, dear friends, to be able to give you such tangible evidence of my presence. The good time has truly come. The gates of the New Jerusalem are open, and the good spirits, made more pure by the change of spheres, are knocking at the door of your souls.’

1643. “Isaac T. Hopper now indicated his presence to his daughter, who was at the table, and made some physical demonstrations. His message, as rapped out, was as follows: ‘I am truly happy to echo back joy and gladness from my happy home. Truth is bearing its way on gloriously, and the subject of Spiritualism will work miracles in the cause of reform. My friends, the rock of prejudice begins to yield to the hammer of truth; and, now, with the aid of good spirits, you can blast it without the use of powder.’ And he subsequently added, ‘I want you to see that spirits have power to move matter.’

1644. “It was next rapped out, ‘Put the bell under the table.’ We, accordingly, took the bell, (an ordinary table-bell,) and put it down at our feet. In a few moments, it was smartly rung by an unseen power, and then fell to the floor. This was done again and again—the bell making the circuit of the table, and ringing so loudly that the servant-girl, in an adjacent room, supposing she was needed, came in to inquire what was wanted.

1645. “Next, a cane with a hooked handle was laid on the carpet, under the table. Immediately, it struck the table violently, and rubbed along the under surface its entire length. It then fell to the floor, and traversed over and under the feet of several of the party, like a living snake—in one or two instances the foot being involuntarily lifted to enable it to pass under. Its movements were exceedingly curious. At one time, we caught hold of the handle as it protruded itself by our side, and endeavoured to pull it from under the table; but the resistance was as strong as though another hand was grasping it at the opposite end.

1646. “We were now directed to put several things under the table, observe how they were placed, and wait for results. When told to look, we found that a penknife was missing, nor could it be discovered by the most careful search. On again resuming our seats, we were told to take another look; and, behold! there was the penknife, precisely where it had been originally placed!

1647. “Next, we were directed to lay some writing-paper, with a pencil upon it, under the table. This was done; and, in a few moments, on being told to look, we found the word ‘Jesse’ written upon it in a scrawling hand, as though made with great difficulty. The same experiment was again made, and ‘Isaac T. H.’ (Hopper) was written very legibly, and in a different hand. A third time this was done, and ‘Mary Jane’ was recorded,—the name of a young lady who had been communicating with a gentleman present. The first two autographs we have in our possession.

1648. “We now made two requests of ‘Jesse,’ to convince us yet more strongly of his presence. The first was, to press our right foot firmly to the floor, and to make loud raps directly under it. This was quickly done, the foot being grasped as by a mortal hand, and vibrating to the raps thus strangely made. The second was, if possible, to take us by the right hand with his own, so as to make the touch palpable beyond a doubt. Keeping the hand carefully in custody between our knees as we sat—the hands of all the company, including those of the medium, being on the table—we, in a few moments, had it patted, first on one side, then on the other, briskly and repeatedly, as if by another hand, having a negative feeling, as though there was no warmth in it, but natural in every other respect. For the general gratification, the same thing was done to others of the party.

1649. “How shall demonstrations like these be accounted for, except on the hypothesis of spirit-agency? If we cannot positively affirm that Isaac T. Hopper and Jesse Hutchinson were present on that occasion, we are, at least, prepared to declare, as our own conviction, as well as that of the entire company, we believe, that invisible spirits, not of this mundane sphere, performed the phenomena we have thus briefly narrated to our readers.”

1650. The following is extracted from a highly interesting letter, entitled, “The Ministry of Angels Realized,” addressed by Mr. and Mrs. Newton to the Edward’s Congregational Church, Boston, of which they were members. Mr. Newton is editor of the “New England Spiritualist,” and sustains a reputation for high moral and intellectual attainment.

1651. “The results, however, of this first investigation, at the time, were (for reasons not then apparent, but which have since been made plain to us) far from satisfactory. Though we witnessed some striking evidences of invisible intelligent agency, there was nothing by which this agency could be possibly identified; and the conclusion seemed most in accordance with our previous opinions, that, if any agency beyond that of human beings was concerned, it was that of evil and seducing spirits. Some months subsequently to this, we were led to attempt the investigation under circumstances more favourable to arriving at a satisfactory conclusion. * * * The results of this interview were of the most surprising, yea, astounding character. An intelligence, claiming to be that of a venerated parent, who had long since passed within the veil, manifested its presence, and addressed to one of us a communication glowing with parental affection, and breathing the very spirit of the upper realm. This was accompanied by the statement of a number of facts, pertaining to his earthly life, none of which, we were fully satisfied, could have been known to any person, bodily present, except the inquirer, and some of them unknown even to him. Although the investigation had been approached with minds on the alert and perceptions sharpened to detect collusion, imposture, deception, or diabolism, in any of its forms, no trace of them could be perceived; all was conducted with evident frankness and candour, on the part of those concerned; and no solution of the mystery was then arrived at, and no adequate one has since been offered, which does not recognise the agency of intelligent beings. A trumpet-blast from the clouds could scarcely have been more startling to our prejudices and unbelief than was that message from the hidden world. * * * As may be well supposed, the interest awakened by this occurrence was sufficient to lead to a further investigation. But a truth so novel and startling could not at once be received, however demonstrative and convincing the evidence on which it rested. Nor was it until evidence had accumulated upon evidence, and proof become piled upon proof—not until manifestations of the most marvellous character had been repeatedly witnessed, under a great variety of circumstances, and notwithstanding the application of every conceivable test—that we could consent to acknowledge, even to ourselves, a belief in the agency of spiritual beings. That belief, however, in spite of prejudice and skepticism, in spite of the general cry of “humbug” and “imposture,” in spite of all attempts of scientific men to explain the marvels on the basis of materialism, (which explanations we found in every case to be wholly inadequate to account for what we witnessed,) that belief became at length forced upon our minds by irresistible evidence.

1652. “But the question still pressed upon us, who were these invisible beings? and what their character and designs? They claimed to be the spirits of departed human beings. Some of them insisted that they were our relatives and friends, and they furnished most startling and inexplicable proofs of their identity. They professed to be thus manifesting themselves to our outward senses, for the purest and holiest of purposes. * * *

1653. “The most favourable of opportunities were offered us for making investigation, and they were carefully and prayerfully improved.

1654. “For several months did we continue to apply to what was transpiring under our notice, through the mediumship of others, the keenest powers of observation, and the highest exercise of moral perception, which have been granted us; ever seeking light and aid from Him who has said, ‘Ask, and ye shall receive.’

1655. “At length, these intelligences from another sphere began to manifest themselves to us in a manner most unlooked-for and diverse from any thing we had elsewhere witnessed, in the quietness and seclusion of our own home, and without the intervention of any other person. From small and gentle beginnings, they have gone forward, as we were able to bear the increasing light, to give greater, and higher, and clearer proofs of the reality of their presence, their identity, and their heavenly mission; until, through a period of six or seven months, we have been permitted, as we believe, the almost daily enjoyment of the sweetest and most intimate communion with the spirits of ‘just ones made perfect above.’

“A. E. Newton,
S. J. Newton.”

1656. The following is a statement of facts by Mrs. Charles Partridge, taken from the minutes of the New York circle, attested by several highly respectable and credible persons, among whom is my personal friend, Doctor Gray.

1657. “Persons at the circle have been unexpectedly turned round in the chairs in which they were sitting, and moved to and from the table. Chairs and sofas have suddenly started from their positions against the wall, and moved forward to the centre of the room, when they were required in the formation of the circle. The persons in the circle have each successively lifted his own side of the table, and the invisible power has raised the opposite side correspondingly. Occasionally the spirits have raised the table entirely, and sustained it in air, at a distance of from one to three feet from the floor, so that all could satisfy themselves that no person in the flesh was touching it. Lights of various colours have been produced in dark rooms. A man has been suspended in, and conveyed through, the air, a distance of fifty feet, or more. The communications have been given in various ways, but chiefly in writing, and by the rappings through the ordinary alphabetical mode.

1658. “At the close of the session held on the 17th of November, 1851, the spirits, through the alphabet, and in their usual manner, said, ‘We wish to give you a sentence for you to find out and remember;’ when the following was communicated: ‘Debemos amar á todo el mundo aun á nuestros enemigos.’ No person present on that occasion understood a word of this language, but we were subsequently informed that it was Spanish.

1659. “During the session on the 19th of January, 1852, the spirits signified their desire to make a communication in Hebrew. Mr. Partridge asked who should call the alphabet, and received for answer, ‘The only person present who understands it—George Bush.’ Professor Bush thereupon proceeded to repeat the Hebrew alphabet, and a communication in that language was received.

1660. “Many additional facts might be given to show that spirits communicate in various languages through E. P. Fowler; but the above will suffice for the purposes of this statement.

1661. “We cannot allow the present occasion to pass, without an expression of the entire confidence and unqualified esteem with which Mr. Fowler is regarded by the members of the New York circle, and by those who know him generally. We have had an intimate personal acquaintance with him for two years past—some of us for a much longer period—and we have only known him as a high-minded and honourable young man. From the beginning, he has steadily refused to accept the slightest compensation for his time and services while employed in the capacity of a medium; and we deem it but an act of simple justice to Mr. F. to record the fact that, on all occasions, we have found him entirely unassuming in his deportment, and eminently truthful in his life.

“R. T. Hallock, M. D.,
J. T. Warner, M. D.,
Almira L. Fowler,
A. G. Hull, M. D.,
W. J. Baner,
John F. Gray, M. D.,
Samuel T. Fowler,
Mr. & Mrs. Charles Partridge.”

1662. “This is to certify that, during a long investigation of the modern phenomena which are now attracting attention in our own country and in the old, I have repeatedly seen my own table, in my own room, to which I know there is no nice machinery affixed for purposes of deception, without any contact whatever of earthly kind, raised, tipped, moved about the room, as if a strong man was there at work. Also, a piano-forte played upon in the same way, without mortal contact, producing most beautiful music—an ocean piece, in which a storm was represented succeeded by a calm. These phenomena occurred in the presence of several other individuals of both sexes, all of whom saw, and all of whom are ready to testify. I have also received from a medium, who never saw me before, and knew nothing of my family, the fact of my father’s death, his name, and a perfect fac-simile of his handwriting; and this when I was not expecting such handwriting, and could not have possibly imitated it, without a copy, in the labour of three months.

D. F. Goddard.”

1663. As this work may be read by many who have not perused any other book on the subject of which it treats, I hope that those who take it up, having a knowledge of the most important spirit manifestations heretofore published, will excuse my quoting them here. My object is to furnish the readers of this volume a reasonably, comprehensive view of Spiritualism, without the necessity of their referring to works which may not be easily accessible.

1664. To the cool Yankee sagacity of Mrs. Fox and her daughters, the world is indebted for the happy result that these manifestations did not, like those which preceded them in other parts of the world, end in a mere inexplicable mystery, and erroneous inferences as to their origin. I allude here to the well-known fact, that similar manifestations were made in the early part of the last century, in Epworth, England, at the mansion of the celebrated clergyman, Wesley, and that one of his daughters was endowed with the attributes of a medium for many years, without the art of alphabetic communication having been suggested.

1665. I might here republish the history of the famous “rappings and knockings” at Hydesville and Rochester, in the State of New York; but as regards evidence, they amount to about the same thing, only not so concentrated, as those demonstrations which occurred at the residence of the Rev. Dr. Phelps, in Stratford, Connecticut. The doctor, who is a Congregationalist, and one of the most worthy men in the world, became a convert to Spiritualism in consequence of these manifestations, an account of which is subjoined. I quote it from the excellent work of E. W. Capron, Esq., entitled, “Modern Spiritualism, its Facts and Fanaticisms.”

1666. I omit quoting the history of the abortive effort made by the spirits to communicate with the Wesleys, but refer the reader to the account published in a work entitled, “Memoirs of the Wesley Family,” by Adam Clark, LL.D., second edition, 1846; or to the work of Mr. Capron, already specified.

1667. “While these strange occurrences were taking place at Rochester and Auburn, and the press and people were busy in trying to account for them on strictly mundane principles, making all manner of insinuations against the character and motives of those who even dared to investigate for themselves, some manifestations took place at Stratford, Conn., which attracted attention to that quarter, as well on account of the character and standing of the gentleman at whose house they occurred, as the very strange, boisterous, and violent character of the manifestations. I have been allowed to examine all the records kept of the occurrences by Dr. Phelps, and shall be able, therefore, to present the history with more minuteness and accuracy than has ever before appeared.

1668. “The first disturbances took place on the tenth day of March, 1850, at the house of Rev. Eliakim Phelps, D.D. The house had been occupied by him from the 22d of February, 1848. It is a large and genteel country mansion, separated from the street by a fence forty-five feet in front of the house; which is thirty-two feet in front, and, including the piazza, seventy feet deep, with a hall thirteen feet wide, running through the whole depth of the building. Adjoining, and opening from this hall, are two parlours and a dining-room. On the second floor are five sleeping-rooms, and on the third floor two. The kitchen is in the basement. The house was built about the year 1829 or ‘30 by a Captain Dondall, who for several years commanded a vessel in the China trade, and who died in the Bay of Canton within two or three years after his family had taken up their residence in the house. The property then passed into the hands of another sea-captain, by the name of Purcell, who, with his family, occupied it for several years. Captain Purcell dying suddenly in New York, the family removed, and the house was occupied by an Episcopal clergyman for a school a year or more, and afterward by a Mr -—-, also as a school for boys.

1669. “None of the families who had thus far occupied the house had ever been disturbed, or witnessed any thing aside from ordinary events. At the death of Captain Purcell it became the property of the two daughters, of whom Dr. Phelps purchased it during the month of November, 1847. For two years previous to this it had been unoccupied. Dr. Phelps and family commenced their residence therein on the 22d of February, 1848. Nothing occurred to excite the attention of the family out of the ordinary course of events until the 10th of March, 1850; and, as before stated, nothing can be learned of any strange or unusual events occurring there previous to that time. It will be observed by the dates given that Dr. Phelps had occupied the house more than two years, had found it an agreeable and quiet place of residence—having never himself or any member of the family been disturbed or alarmed by unusual occurrences. On the 10th of March, as above stated, it being the Sabbath, Dr. Phelps and family, consisting of Mrs. Phelps, two daughters, and two sons, the eldest a daughter aged sixteen, a son of twelve years, and a second daughter of six years, children of Mrs. Phelps by a former marriage, and another son of Dr. Phelps by the present marriage, not then three years old, all attended church; and an Irish servant girl, who had been employed in the family some six months, and had shown herself to be honest and trustworthy, had gone on that day to Bridgeport, to attend the Catholic church. On leaving the house in the morning, it appears that the doctor had secured the chamber doors, and put the keys in his pocket; those which could be were locked inside and the keys left in them. The only door by which the chambers could be entered was locked, and the key taken by Dr. Phelps. He also locked the front door inside, left the key in the lock, and, passing out at the back door, locked that, and placed the key in his pocket. On returning from church at noon, the front door was found standing open; the chamber doors, which were left fastened, were now open; and in the nursery the furniture was thrown about in disorder; chairs on the bed, and thrown down upon the floor; the shovel, tongs, and poker, with other things, were in unusual positions and places, every thing showing unmistakable signs of the work of some rude hand making mischief in their absence. Upon discovering the disorder here, Dr. Phelps passed into other rooms on the same floor, but could see no further evidence of intrusion. The first supposition was, very naturally, that some person or persons had entered and robbed the house. Search was immediately made in the closets where silver plate, spoons, forks, etc., were kept. All were found safe and undisturbed. A gold watch, left in an exposed place, remained there as left. The impression still remained that burglars had been in; and, on examination of the windows, one was found that could be raised from the outside, and though there was no evidence of entrance having been made there, no doubt existed that this was the place of access. Thinking they might return during the afternoon, Dr. Phelps remained at home, the other members of the family going again to church. Being left alone, the doctor armed himself, and, selecting a secluded position, awaited the return of the burglars. There was no disturbance during the afternoon; no sound of footfall; all remained quiet. On the return of the family, after the service, usually closing at three o’clock, several other articles were found out of place, but not in a way to make it certain that they were not moved in the morning. Articles of kitchen furniture were changed about. A teakettle, which had been used at dinner-time, was found hidden behind some boxes in the cellar. The bread, sugar-bowl, eggs, and numerous other things kept in the kitchen, were found where they did not belong, and where they had evidently been placed in some way which the family could not account for. Upon entering the middle chamber, occupied as a sleeping-room, a sheet was found spread over the bed outside the counterpane, and beneath which was a nightgown and chemise laid out with the arms folded across the breast, with stockings placed in a position to represent, as it seemed, a corpse disposed as is usual before placing it in the coffin. On the wall were written characters resembling those said by certain clairvoyants to belong to a spiritual language, but which none of the family were able to decipher. Whether they had any significance, or how they came there, was alike an unanswerable question by the family; they had not observed them before. Occurrences ceased for that day and night, yet, no one thinking of any mystery in the matter, they imputed it to roguish boys, or others, who had effected entrance with false keys, for mischief rather than for robbery, and that the culprits would soon be detected. The next morning, March 11th, when the family went up stairs, after breakfast, the middle chamber had again been visited, exhibiting much the same scene of disorder presented the previous day. A sheet was spread out upon the floor, the washstand laid upon its back upon the sheet, a candlestick set upon the stand, the washbowl placed upon one side, and the pitcher on the other. The nightgown and chemise, used on the previous occasion to represent a dead body, were found one in the bowl, the other in the pitcher. It appears that these articles of clothing were not then in use; they had been placed in a trunk which stood in a closet adjoining that room. They were replaced in the trunk when removed from the bed the day before. As they were conversing in relation to the disposition of the things as above stated, Mrs. Phelps looked under the bed, and discovered articles there, partially concealed by the bed, resembling those in question. They were taken out and pronounced to be the same. Dr. Phelps had not before examined them, but then took them, noted the name and number on each, as they were marked, folded and placed them again in the trunk, remarking that he would put them where they would stay; did not lock the trunk, not having a key, but locked the closet and placed the key about his own person; then requesting the family to all leave the room first, which they did, the doctor, following, locked the door of the room, and kept the key. Having observed that Mrs. Phelps seemed a little troubled as to the mystery, he thought to convince her that there was no mystery in the matter, and, having secured the closet and room, he descended to the rooms below, following them all. After the lapse of some fifteen minutes, some person spoke to the doctor, upon which he went up to the chambers. At the head of the stairs, out in the hall, he found the same articles which he had left as before stated. He examined them, and was positive they were the same. He went to the door, found it locked, entered by applying the key from his pocket, went to the closet, found it locked, took the key from his pocket, opened the door, looked in the trunk, and the articles were gone! Dr. Phelps states that he was confident there was no deception in the case, and that he then, for the first, felt that there was a mystery about the affair. He had never believed in the appearing of ghosts or departed spirits, warnings, or any thing of that nature, and, at the age of threescore, had never seen or heard any thing connected with that class of phenomena. The evidence upon which such superstitions, as he termed them, rest, he had never examined, and, while he had no proof positive that they were impossible, and never did occur, he had no evidence to found a belief upon that they ever had. His idea of spiritual manifestations seems to have been that most, if not all, followed by a strict scrutiny, might be accounted for on natural or known principles, or some physical means, which would disrobe them of the mysterious altogether. But it was not to rest here. On the same day (March 11th) the moving and throwing of furniture commenced. An umbrella, standing at the end of the hall, leaped, without visible assistance, a distance of at least twenty-five feet. Dr. Phelps saw the movement, and knows there was no perceptible agency by which the motion was produced. A bucket, standing at the head of the stairs, was thrown into the entry below. Smaller articles, such as nails, forks, knives, spoons, bits of tin, iron, and keys, were thrown from different directions about the house. He says, ‘There were times when they came from such directions that they might have been thrown by some person in the house’—at least, that may be admitted; but in very many cases the motion and point of starting were such as to preclude all possibility of deception on the part of persons in the rooms. During the afternoon, Dr. and Mrs. Phelps had occasion to go to Bridgeport, a distance of some three miles. During their absence the shovel and tongs, standing in the dining-room, were thrown violently down the basement stairs; a piece of mourning-crape fastened to the knocker of the back door, and the mirrors in the front chambers covered with sheets and tablecloths, as is the custom in some parts of the country while a person lies dead in the house. The crape on the door Dr. Phelps did not see, but the covering on the mirrors he removed with his own hands. The position of the mirrors in one room was such that the coverings could not, without great difficulty, have been placed there by any person about the house. Various articles were said to have been thrown about the room—the phenomena continuing in his absence about the same as when he was present in the fore part of the day. Soon after sundown all was again quiet, and so continued through the night.

1670. “The next morning, (March 12th,) soon after the family were up, the same phenomena began again; knives, forks, spoons, blocks of wood, nails, etc. etc. were thrown from different directions, and with increased frequency, attended by still stranger circumstances, and those of a still more mysterious character. Mrs. Phelps expressed some alarm, and a wish that some of the neighbours might be called in. Dr. Phelps called on a retired clergyman of Stratford, a man of extensive information, much experience, and sound judgment, who was universally admitted to be capable of rendering correct judgment and good advice in such a case. He requested him to call and spend an hour at the house, to which he cheerfully consented. Dr. P. told him that his family had been a little excited by some occurrences in the house, but did not state any of the details of the matter, but desired that he would sit with them for a short time and witness for himself. He remained all day, but was, at first, firmly of the opinion that the occurrences were produced, in some way, through the agency of the girl, or some other person about the house, and his main attention was directed to the girl in the kitchen, or the children, in the expectation that he should detect them in doing it.

1671. “The door leading from the parlours to the kitchen was, by his request, locked, and all communication between it and the other parts of the house cut off; still, the throwing of articles went on as before. The children were sent out of the room, and the doors locked; but this made no difference. He stayed through most of the day on Thursday, and returned soon after breakfast next morning, and remained most of the time for nearly three weeks. He became satisfied, before the close of the second day, that neither the girl in the kitchen nor the children had any agency in producing the strange movements. During the day (March 12th) some of the neighbours were in the house, and small blocks of wood were seen to fall in different places in their presence; but only one person noticed them in a way to excite inquiry, and that person was requested not to mention what she had seen.

1672. “On Wednesday, March 13th, the manifestations commenced early in the morning, in the middle chamber, the room in which two children slept, and began while they were both asleep. A book, standing in the library, ten or twelve feet from the bed, leaped from the shelf into the middle of the room. The blower, which was in the grate, leaped out on the floor, a distance of at least six feet, the noise of which first awakened the children. At the breakfast-table several articles were thrown; among them a large potato, which had been sent from Pennsylvania, and laid up in a closet in the east chamber, fell on the table directly by the side of Dr. P.'s plate, in a manner that no person could have done it without instant detection. The doctor’s curiosity was much excited, and he watched, with all the scrutiny he was capable, every person in the room. He took up the potato and let it fall from different heights, in order to determine how far it must have fallen to have made the concussion that it did; and it was adjudged by all that the distance could not have been more than twelve or fifteen inches.

1673. “Rev. Mr. —— came in soon after breakfast, and remained during the day. Several Bibles were opened at different passages, which seemed to be selected with a great deal of care, and indicated either by placing small pieces of paper on them or turning down a leaf. These things first occurred in the middle chamber, where the library stood. While the family were at dinner similar things were done in the parlour adjoining the dining-room. Two Bibles and an Episcopal prayer-book were opened at different passages, chairs turned forward on the floor, two solar lamps placed on the floor, a hat and man’s cap put one on each; nearly every thing in the room had been moved, and in so short a time, that it seems wholly inadmissible that any person about the house could have done it; beside, the whole household were in the dining-room, all seated at the table, except the servant, and she was employed waiting on the table.

1674. “In the afternoon the demonstrations were confined to the middle parlour; Dr. and Mrs. Phelps, and Mr.——, and, a part of the time, the eldest daughter, being present; in the absence of the daughter the doors were locked, and the three first named only were present.

1675. “The throwing of various things occupied the afternoon. The articles thrown were picked up and placed upon the mantel, and between the hours of one and four o’clock, the number amounted to forty-six; among which were nails, bits of tin, iron, keys, and small blocks, all of which were gathered from different parts of the house; most of them from closets on the second floor and the chambers. At one time, while Mr. M-—- was standing near the centre of the room, a padlock, which was known to have been in the closet of the middle chamber, fell at his feet. He took it in his hand, letting it fall from different heights, to discover the probable distance it must have fallen to produce the concussion. After various trials it was judged to have fallen not more than two or two and a half feet. As Dr. P. was sitting, perhaps ten feet from the piano-forte, he saw a small toy-mouse, which was on the piano, arise as if tossed, and, describing a parabola as it came, fall at his side, so near that he took it from the floor without leaving his chair. This he speaks of seeing as distinctly as he ever saw any thing, the whole being perfectly in his view. He also saw, in the same way, among other things, a nail, cotton-spool, and key, arise from behind the sofa, which stood diagonally across the corner of the room. He arose, went to the sofa, looking behind and under it, but could discover nothing which might give impulse to the articles. While examining the carpet about the sofa to find if any other things were there, without success, as his eyes were directed to one spot, there arose from that very point a piece of cheese-rind, perhaps eight inches from the floor; when he saw it first it arose four or five feet, passed over the sofa, and fell on the floor. He is positive it was not there when he was looking at the carpet, and knows there were no visible means of its moving.

1676. “Mr. M-—- suggested, as he was about to leave on Wednesday night, that if the strange phenomena should return, he would like to have some other persons called in. Early the next morning, Thursday, the 14th, the manifestations commenced about as they had on the previous day. Soon after breakfast a sheet was found spread upon the floor, several Bibles were opened at different places, the candlesticks, in a row, the highest in the middle, and covered with a sheet; other articles changed about the room, without any seeming design, more than to attract attention. Mr. M-—- proposed that notes be despatched to Rev. Mr. W-—-, Congregational minister, and Mr. Plant, a lawyer of high standing and respectability, which was accordingly done. It was at this time that they first began to hear rappings and heavy poundings. A loud sound, like some person striking the floor with some heavy substance, was heard, generally in the middle chamber. This was usually done when no one was in the chamber, and on any one entering all was still. In one instance a chair was seen to rise from the floor and beat down again, five or six times, with a violence which caused the house to tremble so as to be felt in all the adjoining apartments. A large plated candlestick, standing on the mantel, was moved by some unseen power to the floor, and then rose up and down, beating the floor, until the candlestick was broken. This was the first article that was damaged about the house. Several times during the day loud noises, like some one pounding with an axe or some heavy substance on the floor, were heard in different parts of the house, and several times the loud poundings terminated with a frightful scream; it was not a cry of distress, or any thing that could be easily imitated, seeming like something between the cry of a cat and the bleating of a calf, but louder than either. These sounds occurred in all probably twenty times while the manifestations were going on. Sometimes the screams seemed to be in the third story, sometimes in the front-hall chamber, several times out in the yard, and occasionally in other places. There was at no time any audible expression of words. The sounds consisted of poundings, knockings, and screamings. On this day the first images were found, which will be spoken of more fully hereafter.

1677. “In the evening of this day, just after some young ladies had called, Dr. P.‘s daughter returned to the parlour, it being between nine and ten o’clock. After seeing the young ladies to the door, an iron stand, in which stood the fire-shovel, tongs, and poker, leaped from the hearth, where it stood, into the middle of the floor, and rose up and beat the floor with a force that made a jar that could be felt, and the sound heard, in any part of the house. This was seen only by the daughter, but Dr. P. and wife heard the noise. The daughter ran through the dining-room to get up stairs, and, as she passed, a large table was standing, with the other furniture, arranged for breakfast the next morning. The table was three feet nine inches wide, and five feet three inches long, made of solid mahogany; and when she entered the room it rose up and beat five or six times against the floor with a force which made the house jar. The noise was heard by many persons in the house. Mrs. P. was alarmed, and screamed out, ‘Oh, take me from this place!’ This happened between nine and ten o’clock, P. M. Previous to this time all manifestations had ceased by sundown, or a little after.

1678. “Soon after daylight on Friday, March 15th, movements similar to those on previous days commenced. Henry, a lad then eleven and a half years of age, attended the academy, and nothing had, thus far, ever occurred to connect these strange phenomena with his presence. Dr. P. had never heard or thought of particular persons being ‘mediums.’ But on this day the remarkable occurrences seemed to be connected more or less with this boy. His cap was torn on his head, so as to be entirely destroyed. Another one which he put on was taken in the same way. First a small hole opened in the crown; this gradually extended, and in a short time it was torn into many pieces. On another cap characters were made, apparently with chalk. They resembled those sometimes made by persons in the higher mesmeric state, describing them as characters of a spiritual language. Five or six of these characters were, at one time, made on the boy’s cap. Others, supposed to constitute a sentence, were written on a red pocket-handkerchief; others on his pantaloons and coat, and on the inside of his sack-coat. Copies of these characters were taken with great care, and were preserved till September following, when they were mysteriously destroyed. From this time it became evident that some of the phenomena had some kind of connection with this boy.

1679. “An umbrella which he was carrying was, in a mysterious manner, torn in several pieces. His pantaloons were torn from the bottom upward, as high as the knee, and sometimes higher, and were literally torn to ribbons, an inch or more wide. This occurred several times under the immediate inspection of Rev. Mr. M., which seems to fix the fact that, in those instances at least, no power visible did it. Thus it continued for several weeks, clothing to the amount of twenty dollars being destroyed. At one time, while he was riding in a carriage with Dr. P., his cap on his head was torn in a mysterious manner, and his pants torn from the waistband to the bottom, in a way that no human power could have done. Dr. P. heard them torn, but could see nothing doing it, and knows the boy could not have done it himself. It was on this day, March 15th, that images, dressed in articles of clothing, were again seen; only two or three appeared on that day. The most extraordinary occurrences of this kind took place on Saturday, the 16th. Soon after breakfast two or three images appeared in the middle chamber; soon again another, followed by others still, numbering in all eleven or twelve. They were formed of articles of clothing, found about the house, stuffed to resemble the human figure. A lady’s dress would be stuffed in some cases with a muff; again with a pillow, and sometimes with other dresses; a bonnet and shoes were aptly placed to complete the figure. These, on this occasion, all but one, represented females in the attitude of devotion, some having Bibles or prayer-books placed before them. One, formed of Mrs. P.‘s dress, so much resembled the real, that the little boy, scarce three years old, coming into the room with his sister, older, whispered, ‘Be still, ma is saying prayers.’

1680. “A portable writing-desk, usually standing on the secretary in the room, was taken and placed upon the floor, a towel spread over it, and the image of a child kneeling beside it. A Yankee clock was taken from the mantel in the nursery and placed upon the floor in the middle room, a distance of twenty feet, and so carefully done that the clock was still going when discovered in its new place, though it stopped some time after. It does not appear that any of these images were seen in the process of construction, or that the clothing, which was gathered from different localities, was seen in the act of moving. When persons entered the room every thing was still, the clothing about the floor, which, upon going in again within a few minutes, were found wrought into forms. The marked rapidity of their construction, and the lifelike appearance of them, seems to have been truly wonderful. During this day several others than members of the family were present. In several instances, when the rooms were closed and the doors guarded, so that no person could enter, the images were constructed. To one reading or listening to the relation of these facts, the mischief and cunning evinced will seem amusing as well as most wonderful; but to the family, who bore the annoyance and witnessed the terrifying demonstrations, it was a serious and trying affair.

1681. “The reader will keep in mind that this was on Saturday of the first week of these strange proceedings, and many persons were still believing that they must be produced by some one in the house; every member of the family therefore was subjected to the most rigid scrutiny, which makes it morally certain that no member of the household could have had any agency in the matter without being at once detected. Beside the neatness and despatch with which they were formed, the natural appearance of most of them must have required taste and skill beyond the conception of ordinary persons in the flesh. Mr. M. remained there throughout the day, Mr. W., Governor Plant, and Captain S., a part of the day. During the day and evening various things were thrown in different parts of the house. A brick-bat, which lay on the stairs leading to the third story, was thrown violently down stairs, passing very near the head of the eldest daughter as she was descending the stairs. A fire-shovel was also thrown near her, which she first saw high above her in a position to fall upon her head. She was several times constrained to cry out from fear, so much as to cause apprehension on her account.

1682. “[I omit, in this place, at the request of Dr. Phelps, a minute account of occurrences in which the medium seemed to be one who has now grown to be a young woman, and would feel a repugnance at having her name mentioned in connection with the subject. At one time a ribbon was tied around her neck, while she was sleeping, so tight as to cause a serious affection of the brain. Dr. Phelps was sitting in the room when it was done. Several other remarkable occurrences are omitted, on account of her connection with them. In the main they do not differ materially in their nature from the occurrences herein related.]

1683. “The hiding of hats, caps, clothing, &c., seems at this time to have become of common occurrence. On several occasions a hat was seen to go up stairs—not thrown, but seemed to be carried rapidly by unseen hands. For several days Dr. P. was forced to keep his hat under lock and key to prevent its disappearance, if left out as usual. Coats, hats, and canes of gentlemen, who were strangers in the house, were spirited away; the only object seeming to be the gratification of mischievous desires, with the exception of a few instances. They were found sometimes in the chimney, under the bed, and in the bottom of trunks. The design seemed to be to detain the owners to witness further demonstrations. Two gentlemen from an adjoining town called, one of whom had expressed an earnest desire to witness the phenomena; but having passed several hours, and seeing nothing, they were about to leave, when the person who expressed the wish found himself minus a hat. A thorough searching followed, but no hat could be found; consequently, the gentleman decided to remain until the next day. During the evening and night, phenomena transpired sufficient to gratify his most abundant desire. Similar cases, with like results, afterward occurred.

1684. “On the nineteenth and twentieth, little occurred to cause alarm. Some of the family heard loud and frightful screams in an adjacent outhouse, which must have been torturing to the feelings, much more so than the silent images. Small articles were also thrown about the house. Reports had now got abroad, and some excitement was being produced, as is always the case in country towns, where each person knows their neighbour’s private business quite as well, and sometimes better, than those most interested. And in a matter of this kind all efforts to prevent publicity would prove unavailing. Curiosity and staring wonder would overstep all bounds of propriety and respect for the private rights and feelings of the family, forgetting that it is no slight thing for the harmony and quiet of a household to be invaded, each member being subjected to suspicion, ill-natured scrutiny, or careless reproach. On this subject I can speak from experience, having myself passed the ordeal. To persons of refined sensibility it is a trial indeed. In this case, Dr. P. adopted the rule of giving all who called an opportunity to investigate for themselves, and to this rule he adhered, notwithstanding the annoyance such a constant visitation must have occasioned. In one instance, while a rabble was gathered outside, a stranger, who came unintroduced by letter or otherwise, asked to spend the night, and was refused for obvious reasons.

1685. “On Friday and Saturday, March 23d and 24th, the disturbances increased, and became still more annoying. Loud poundings and screams were heard in different places, and on Saturday evening, between sunset and dark, Harry was passing through the dining-room, and thought himself suddenly caught up by some unseen power from the floor, and supposed that he was about to be carried off through the ceiling. He was very much frightened, and screamed so as to alarm the family, and remained in a state of great nervous excitement for two or three hours, and the effects did not wholly wear off for more than a week. At times he was in such a state as to require two men to hold him. For several days after this, he spent a portion of his time with one of the neighbours during the day; but the disturbances continued the same at the house, although he appeared to be more or less the medium as long as the phenomena continued. At one time he was thrown into a cistern of water; at another he was tied up and suspended from a tree, and several times was thrown into a state of apparent insensibility, in which he would remain from ten to fifteen minutes, and for which no human cause could be assigned.

1686. “Somewhere about the 20th or 22d of March, Dr. P.‘s attention was called to a pamphlet, (Capron and Barron’s,) giving a history of the ‘mysterious noises’ at Rochester and Auburn. Several persons who had read the same proposed to question the agents of these disturbances in the manner there recorded, and see if they could get answers to questions. To this the doctor objected, for reasons known to himself, but which may readily be imagined by those knowing his position in life, and his general opinions of such phenomena.

1687. “On the 26th of March Anna left Stratford, and on the 3d of April Harry also left. No manifestations took place while both were away. Harry was absent a week, and Anna three weeks; but the very day that Harry returned, the manifestations commenced with greater power than ever. Even before he arrived at the house, a paper with some mysterious characters was dropped near the front door. These characters were interpreted by a clairvoyant[37] to read as follows:

1689. This was supposed to indicate that no further disturbance would be made; but in the course of two or three hours another paper was found in the boy’s hat, in these words:

1691. The ‘wicked ones,’ in this case, seemed to come nearer the truth than the ‘good ones;’ for, on the afternoon of the eighth of April, the breaking of glass commenced for the first time, by the breaking of a pane in a mysterious manner. In the evening of the same day another was broken during family prayers, some of the pieces falling inside and some outside. There were no indications of any thing being thrown against it.

1692. From this time forward for several weeks glass was broken almost daily, until the whole number of panes broken amounted to seventy-one in the house and out-buildings. Most of them were broken by something being thrown against them; among the articles were a brush, a shoe, a poker, a fire-shovel, a candlestick, a pair of snuffers, books, and numerous other things; occasionally a stone or piece of brick, thrown from the outside.

1693. Dr. P. thinks it would have been possible, but not probable, that, in some of these cases, they might have been broken by human agency; but he was an eye-witness in some twenty or thirty cases, and knows that they could not have been so done. He saw a brush, which he knew to have been on a certain shelf but a moment before, and no person near the shelf, fly to the window, break out a glass, and fall down between the shutter and sash, where he knew from the position that no one could have thrown it. He saw a tumbler, which was standing on a bureau, rise from its place, fly to the window, and dash out the only pane remaining whole in the window, when no person was within twenty feet of it, and the only persons in the room were himself and Harry, the latter standing by the doctor’s side in the doorway of the room—a position in which it was utterly impossible for him to have done it without detection.

1694. The mysterious visitors, whoever they were, seemed at times to be actuated by a spirit of sheer mischief in the destruction of property, particularly glass and crockery. Even the glass in the carriage-top was broken out. Pitchers of water were, on two or three occasions, poured into the beds, and the pitchers and other vessels thrown about the room and broken. The damage to furniture during the whole time was nearly two hundred dollars. Sometimes there was a cessation of ‘hostilities’ for two or three days; but they would then return with additional violence; in fact, they increased gradually in violence from the beginning to the middle of April. On the evening of that day, and during the night, they were more violent and destructive than ever before. On the night of the 13th of April, loud pounding and beating, as with some hard substance, were frequent in the room adjoining that in which Dr. P. slept; so loud and continued were they, that at one o’clock no person in the house had been able to sleep. Soon after, a small drawer was taken from a dressing-table, and beaten so violently against the bedstead as to break it into fragments, some of which were thrown against the windows, breaking two panes of glass. The knockings were now transferred to Mrs. P.‘s room. She was pinched, pricked with pins, and otherwise annoyed in a manner beyond explanation ‘on any known laws of matter or mind.’ Mr. W. C. was staying in the house that night. He went to the room by request, and proposed to interrogate them, as they were then doing at Rochester and other places in Western New York. Being left to act his pleasure, he queried, and was replied to as follows: ‘Who are you? If a spirit, knock.’ Immediately there were heard on the head of the bed distinct knocks. Q.—‘Are you a good or bad spirit? If good, knock.’ To this there was no answering sound. ‘If a bad spirit, knock.’ At once the same sounds as before were heard. Q.—‘Will you spell your name if the alphabet is called?’ A.—Knock. It was done; and a name was spelled out, and a communication made of a most extraordinary character, detailing the particulars of a transaction in which a portion of the family were said to have been defrauded out of a large property. As this whole communication relates to a matter which may yet come before the tribunals of our country for adjudication, I am expressly prohibited from making any extracts from this part of the journal. I regret this more, as the facts in this case form one of the most wonderful and unaccountable cases on record.

1695. The family concluded that, after these important disclosures were made, the disturbances would cease; but they were doomed to be disappointed. The following night no communications were made, but the throwing of articles and breaking of windows, crockery, etc., were renewed with greater violence than before. Four or five panes of glass were broken in one room in the space of half an hour. While the family were together in the east chamber, a small sauce-dish, with an iron handle, rose from the floor, under the washstand, and beat against the bedstead with such violence as to break the handle off, and was then thrown back from whence it started. It beat seven or eight times against the bedstead, producing a noise that could easily be heard twenty rods. A round of a chair was beaten against the bedstead in the same manner, when there was no person within seven or eight feet of it. A lamp that was on the mantel leaped into the middle of the floor, and was extinguished. Being left thus suddenly in the dark produced no little agitation, and Mrs. Phelps proposed that they should take the children and go into the street, rather than stay in the house that night. In a few minutes two gentlemen, who had appointed to spend the night with them, arrived, and the more violent of the manifestations ceased.

1696. About this time, Dr. P.‘s attention was called to the fact that the demonstrations were much more violent in the presence of some persons than of others. While some were present they would cease entirely, and commence as soon as they left, with great vehemence.

1697. On the 17th the communications were renewed, and from that time they had frequent communications, mainly respecting the property affair. At one time they asked how they should know that this was really from the spirit it purported to be, and requested his signature; when in less than four minutes a small piece of paper, having on it an exact fac-simile of his handwriting, was seen sticking to the wall—the writing apparently done with a pencil. Dr. Phelps still preserves the original paper, with the name inked over. It was stuck to the wall by being made damp.

1698. It was now discovered that, in order to get the rapping, the presence of Henry was necessary. At one time a request was made by the rapping to send him to New York, and a threat that all the windows in the house would be broken, if they did not, was made; but in a few minutes after, a small piece of paper was seen to fall, apparently from the ceiling, and on it written, ‘Send him not to New York—evil will befall him.’ It was evident that there were two or more contending agencies engaged in the manifestations. It was not easy to define or imagine what their objects were. At times, when one was making a communication, the other would rap, seemingly to make confusion. At other times, when a communication was being made by alphabet, a paper would be dropped down, and on it written, ‘It is all a lie; don’t believe what he says.” Sometimes language the most profane, and occasionally, but rarely, obscene, would be written out in this way. Inquiry was made as to how these contradictory communications were to be accounted for, and the answer was that an opposing spirit was attempting to defeat the object of the first; that this spirit was now one of his tormentors; that both were in a state of misery, and his suffering would be mitigated if the object of the first could be accomplished, although he would never go to a state of happiness.

1699. “Among the spirits who communicated were two who professed to be in a state of happiness, and three in a state of misery. One of the good spirits claimed to be a sister of him who made the first communication; she communicated frequently, and constantly manifested herself in the morning and evening devotions of the family, and always gave two distinct knocks at the utterance of ‘Amen.’ Upon inquiry as to the meaning of these two knocks, the answer was given that it was a response, after the manner of the Episcopal service, signifying that she joined in the devotions.

1700. Much that was communicated after the first few days was of a trifling and childish character; some, more like what would be received from street rowdies than any thing else. To the question why they destroyed property, they replied, ‘For fun.’ It was asked of the opposing spirit what could be done to afford him relief; he answered that ‘The best thing they could do would be to give him a piece of pie.’ Sometimes letters would come, purporting to be from ministers of Philadelphia, giving accounts of conversions in their congregations and additions to their churches. These were addressed to the doctor, and indicated a knowledge of things in Philadelphia to an astonishing degree. Some of the letters were addressed to Mrs. Phelps, signed, or rather purporting to be signed, by departed spirits of persons who had lived in Philadelphia, and all, or nearly all, who had lived in a single square, and were the acquaintances of Mrs. Phelps, during a residence in that city, in the time of her former marriage. Sentimental notes were also addressed to the daughter. These letters and billets were frequent, amounting in all to nearly one hundred, and were all written in one hand, though purporting to come from different persons. The fact was at one time referred to, and an explanation desired, to which the following was given: ‘We do not write with the hand—do not touch the pencil; we write with the will.’ At one time a paper was thrown down to Mrs. Phelps, while in the parlour with a number of ladies, having written on it, with a pencil, as follows:

1701. ‘Sir: Sir Sambo’s compliments, and begs the laddyes to accept as a token of esteem.’

1702. A lady in the family of Dr. Phelps had, in a humorous way, requested the spirits to write her a letter that she might send to a friend in Philadelphia. The spirit complied with the request by sending down the following:

1703. ‘Dear Mary: I have just time to write and tell you I am well. Give my love to Miss K. and her uncle. Also to Mrs. and Mr. D. Also to Sarah. Good-bye.

H. P. Devil.’

1704. The initials of the lady’s name who asked for the letter were H. P.

1705. Papers were also thrown down, signed ‘Beelzebub’ and ‘Sam Slick.’ Sometimes names of persons whom the family had known in Philadelphia, but who had been dead several years, were signed to these papers.

1706. The following was in pencil, and seems to be written in the same hand as the other. It was superscribed ‘E. Phelps:’

1707. ‘If you promise not to write what I told you, I will not throw any thing all this week.’

1708. On the 28th of July, 1850, two singular letters were thrown down, addressed to Dr. Phelps. They were both in one handwriting, but were signed by two different orthodox clergymen of Philadelphia. Their interest in religious movements, and their acquaintance with the phraseology of ‘revival’ correspondence, are seen at a glance. ‘St. Peter’s,’ in the second letter, is a Puseyite church.

1710. ‘Dear Brother: The millennium truly is coming. The day of the Lord is at hand. We are adding countless numbers to the altar of the Lord. Brother A-—- became inspired last Sunday to such a degree, that his soul took its flight to the regions above, and has not yet returned. The Catholic churches, St. Joseph’s and St. Mary’s, were burned down; St. Peter’s, also—I believe that is a Catholic church. Brother Mahu was preaching from the text, ‘Resist the devil,’ &c., when he was suddenly overturned by an invisible power, which frightened him so that his hair turned white in five minutes.

1711. ‘Brother Barnes, to render his church more attractive, is going to have opera-singing and dancing every Sunday afternoon. Mrs. Alexander Tower, old Mr. Tiers, Brother Fairchild, and Mrs. Somerville are going to dance. I think they will find it a very lucrative employment. Jane and Martha still progress in Hebrew.

‘Your affectionate brother, M. R.’

1712. On Sunday, April 27th, 1851, on returning from church, the family found strange characters written on the last leaf of a writing-book, lying on the hall floor, although it was known to be in the nursery previous to their going away. None of the family had any knowledge of how the book got into the hall.[38]

1713. H. C. Gordon, a clairvoyant, interpreted the characters as follows: The first line, 95th Psalm, 2d verse; second line, 3d and 6th verse; and the third line, the 10th verse.

1714. Certain characters were found on the wall in the east chamber, on Sunday morning, May 4th, 1851. They were made with a candle on the wall near the south window.

1715. These were translated to be, ‘Spirits of a higher order desire to communicate with you soon.’

1716. Spirit-writing, without visible human agency, has never been a common mode of communicating, although it was among the early occurrences at Hydesville, Rochester, and Auburn.[39]

1717. Sometimes these missives were enclosed in a book, and thrown down stairs or into the room; sometimes wrapped about a key or nail, or any thing that would give a momentum, and thrown into the room. Often they were seen to fall from above; this occurring frequently when the doors were closed, and it was not possible for any visible agent to have been the cause. Writing would appear on the wall at times, made, as it appeared, with a pencil. On one occasion, Dr. Phelps was writing at his desk, and, turning his back for a few moments, without leaving his chair, turned again to his paper, where he found written in large letters, ‘Very nice paper and very nice ink for the devil.’ The ink was not yet dry, the desk was not two feet from him as he sat, and he was entirely alone in the room.

1718. About the first of May, Dr. Phelps, of Boston, brother of the Rev. Doctor, and Prof. Phelps, of Andover, a son of the Rev. Doctor, went to Stratford to ‘expose the humbug,’ and with a full belief that it was a trick of evil-minded persons, and that they should be able to detect and expose it without trouble; and they were disappointed, as hundreds have been under like circumstances. On Tuesday evening a loud rap was heard on the back door, seeming to be made by the knocker, loud enough to be heard twenty rods distant. The servant went to the door, but no person was there. After the lapse of five or eight minutes, the rap was repeated. It was then supposed that some one had done it mischievously; but, on looking about, no person was discovered. It was in the shades of evening, but not dark enough to prevent any person being seen, who might have done it, as easily as at mid-day. The knocking came the third time, when Dr. Phelps—the visitor—placed himself in the hall, perhaps four feet from the door, and the Professor, of Andover, took a position on the steps without, each having full view of the door. The same loud raps were repeated on the door between them. The knocker did not move, nor could the eye detect any cause for what met the ear. The noise was heard throughout the house, and both the gentlemen were positive that no visible agent was employed to produce it. About bed-time, a loud pounding was heard on the chamber-door. The gentlemen, each with a candle in hand, stood on either side of the door, as the pounding, as though done with a heavy boot, was continued. The noise appeared to each to be on the side of the door opposite to him. On the following morning, as Dr. Phelps, of Stratford, was standing at the foot of the stairs leading to the third story, a noise as loud and much resembling the report of a pistol occurred apparently close to his ear. These boisterous sounds occurred at intervals during a great part of the time that the disturbance was continued. Sometimes for weeks they would not be heard; and again for days they were heard every day.

1719. It would seem, from various occurrences, that the agents of these sounds, whoever they were, must have been human beings, or, at least, possessed of all the leading characteristics of humanity. They were evidently influenced by kindness or unkindness, by respect and confidence, as persons generally are in this life. Some instances illustrating this are given. One morning, during the breakfast hour, they would push the table suddenly, raise up one side and shake it in such a manner as to spill the coffee, and otherwise occasion serious inconvenience. A person at the table spoke to them in a tone of authority, commanding them to desist; but the act was at once repeated. Again they were commanded to cease, but increased violence followed this command. This was five or six times repeated, and the shaking was each time renewed. At length another person at the table said, ‘I request you kindly to cease this annoyance, and allow us to take our breakfast quietly,’ and they ceased at once, without a repetition. It was found, from this time, that kindness had about the same effect upon them that it produces upon mankind at large. A lady, the wife of a clergyman, spent a few weeks in the family during the summer, who received many communications from them, would often, when the scissors, thimble, or things of that kind, were mislaid, say, ‘I will thank the spirits to return my thimble, scissors,’ or whatever was missing, and the article named would drop at her side, or in her lap, within a minute. Things of this kind occurred very many times in the course of the time that these phenomena were continued. If a key or knife, or any thing of the kind, was mislaid, and any person was looking for it, frequently it would be thrown to them as though their wants were anticipated. Dr. Phelps was once with Harry in the stable, when the currycomb could not be found, and he asked Harry where it was, to which Harry replied that he did not know. At that moment, the doctor saw it rise, as if thrown, from a point ten feet distant from them, and, describing a parabola, fall within a short distance of the spot where they both were standing.

1720. About the middle of May, Dr. Phelps and Harry were riding to Huntington, a distance of seven miles. When they had proceeded about one mile on the way, a stone, about the size of a hen’s egg, was thrown into the carriage, and lodged on Dr. Phelps’s hat. Soon another and another were thrown in. The carriage was a covered one, and the back curtain was down, and there was no way a stone could have been thrown in by ordinary means. At one house where they stopped, the moment the front door was opened, two stones were thrown, one of which entered the door as it stood partly open, and the other hit one of the lights of glass, and broke it. Harry was standing on the door-steps at the time, and there was no one in the street who could have thrown them. Two stones were also thrown against another house where they stopped of an errand. Sixteen stones were thrown into the carriage on the doctor’s return, and, including those thrown against the two houses, twenty, in driving three or four hours.

1721. As it was now apparent that these strange things were in some way connected with Harry as a medium, it was thought best to separate him from the family. Accordingly board was obtained for him in a family some two miles distant. One day, when he came home, he told his mother, in great secrecy, that on the night previous he had been awakened from his sleep by some person dressed in white, whom he saw standing by his bedside. He was frightened, and was about to scream, when the person spoke and said, ‘Be not afraid, my son; I am your father;’ and then placed in the boy’s hand a silver watch, and told him to wear it for his sake. The boy affirms that he had the watch in his hand; that it was not a dream; and that he was entirely awake; and that his father told him to tell no one of it but his mother and Dr. P. His mother told him it was nothing but a dream, and turned it off as a light affair.

1722. It seems that a valuable silver watch had been left the boy by his father, which was not in use, but had been kept locked up in a drawer of a dressing-table, to which he (Harry) had no access. A member of the family, having occasion to look into the drawer, saw the watch, and knows it was there, and that the drawer was locked, and the key given to Mrs. P. A few minutes after the conversation with his mother about the apparition and the watch, the night previous, he came in from the yard with the watch in his hand! He said his father had again appeared to him, and put the watch into his hand again, and said, ‘Wear this for my sake.’ He brought the watch into the house, and showed it to his mother, and said that his father said, ‘Tell your mother to look at the second-hand.’ The hand was off, and lay on the face of the watch under the crystal. A credible person will make oath, if called upon, that she saw the watch in the drawer, where it was usually kept, not more than six or eight minutes before, and that she locked the drawer and gave the key to Mrs. Phelps. The key had been in possession of no other person, and Harry had not been in the room during the time. The watch was taken to Dr. P., and he tried to replace the second-hand, but could not succeed. He closed it, leaving the hand loose on the face, and passed it back to Harry, saying that he must take it to the watch-maker. When he took it in his hand, he exclaimed, ‘Why, it’s on!’ They looked, and it was on and going. In a few minutes it was off again, and was put on a second time, all within a minute or two. The doctor affirms that it was not out of his sight a moment; that he knows the watch was not opened, and that no visible power was employed in doing it.

1723. On one occasion the piano-forte was played while it is known that no person was in the room; and, at another time, it was turned around, the front toward the wall, and so far removed from the side of the room as to allow the player room to sit next to the wall; the stool was also appropriately placed.

1724. On several occasions, about this time, certain members of the family saw, or thought they did, visible appearances. Dr. P. did not give entire credit to these statements; not but what he had full confidence in the honesty of the family, but the excited state in which some of them had been for a long time led him to think that they might imagine they saw what had no existence in fact. Toward the last of May, it was signified that one of the spirits who had communicated would appear visibly—first to the daughter, then to Mrs. P., and then to the doctor himself. They asked in what manner he would appear, and the answer was, ‘In a sheet.’ Between ten and eleven o’clock the same night, soon after the family had retired, Anna, who occupied the east bedroom, the door between her room and that where the doctor and his wife slept being open, and a lamp burning on a stand so placed as to light both rooms, called to her mother, and said, ‘There it is, in a sheet.’ Dr. P. asked where; when she said it was in the door between the two rooms, coming from the room the doctor occupied, but the doctor saw nothing. The daughter was frightened, and covered up her head, and in a few minutes looked up and saw nothing. He was represented as moving slowly from one room to the other.

1725. In about two minutes Mrs. Phelps exclaimed, ‘There it is!’ and drew the clothes over her head. Both the daughter and mother saw it at this time, but still the doctor saw nothing, although in as favourable a position as either of the others.

1726. After two or three minutes had elapsed, the doctor also saw it. It appeared to him to move slowly from the hall chamber into his, and turn and move slowly back. It had the appearance of a very tall person with a sheet thrown around it; he saw only the sheet. In about one minute, something was thrown on to the bed, which proved to be a sheet which had been taken from the wardrobe in the hall. Dr. Phelps declares that he was not frightened in the least, and could not have been mistaken in the appearance. Some two or three weeks subsequent to this a similar appearance was seen, and Dr. P. sprang out of bed, determined to seize hold of it if possible. It came part way into his room, and then moved slowly back. The daughter affirmed that the doctor was within two or three feet of it when it disappeared, and a sheet dropped into a chair. These were the only instances in which the doctor saw any thing himself. Others of the family saw persons in a mysterious way several times.

1727. At one time, while Anna was in the dining-room, and a cousin of hers and some of the children in the front yard, her attention was arrested by some one entering the front parlour. She went in, and saw three gentlemen—two of them sitting on the sofa, and one on a chair by the table—all having their hats on, and drawn down over their eyes more than usual; the one by the table had his feet upon the table, and was reading a paper. She was surprised that neither of them rose up, or looked at her, as she entered the room; and when she was within five or six feet of the one nearest her, he leaned over on one side and fell, chair and all, on the floor, and instantly all disappeared! She was frightened, and ran to her cousin, who was near the front door. She came in, but no persons were there, neither could they have entered without her seeing them. The chair was thrown down, but no person near who could have done it.

1728. A few other instances occurred in which appearances were supposed to have been seen; but the circumstances were not of a character to put the matter beyond a doubt, therefore no record was kept of them. About the middle of May, Dr. Phelps spent some time with the Fox family in New York. He soon decided that the manifestations were essentially the same as those at his house, with a few points of difference. With them property was not destroyed, and they were not painfully annoyed. The sounds were different, it being with them a double or rolling sound, and at his house a single knock. They could call upon and receive answers from different spirits, or what claimed to be different ones. This could be done at his house. During the months of June and July the same general occurrences continued at Stratford. Sometimes for two or three days there would seem to be an entire cessation of ‘hostilities.’ Then they would commence again with redoubled force. People from all parts of the country were visiting the house, to whom every facility was afforded to search into the cause. Newspaper discussions were going on, casting the most unjust and painful reflections, subjecting the family to suffering little short of martyrdom, while numberless other persons had as good an opportunity of explaining the matter as the persecuted family. In this affliction I can sympathize somewhat with Dr. Phelps and family. In the first days of these phenomena in Western New York, all persons who were involved with or interested in them were looked upon and treated at once as void of all common feeling or sensibility, both privately and publicly; their names passed about, coupled with opprobrious epithets; their houses were entered without ceremony, and even in the face of direct request to the contrary; their right to quiet and repose invaded, their houses often being crowded with visitors, prompted by idle curiosity and a malicious desire to torture, beyond the midnight hour; still insisting to remain, and adding insult to injury by declaring in your ears that it was an arrant cheat—a grand humbug—being carried on; and all for—what? And at the same time those whose ill-fortune it then seemed to be to have an identity with it were weeping and praying for the scourge to be removed from them; for scourge it seemed, indeed, under such circumstances.

1729. Dr. and Mrs. Phelps concluded, in August, as the demonstrations were then less frequent, on taking a short journey of three weeks. The disturbances were still more annoying in their absence than before; and it was decided as best to close the house for the winter, and remain away. Accordingly, on the 11th of September, Harry left for Pennsylvania, and it was arranged that the other members of the family should follow within three weeks. It seems that, although the manifestations were connected more intimately with Harry, his presence was not all-important, as they did not cease altogether when he left; but communications were still made, though with less force and violence. The knockings were not as loud, and the communications less free or frequent. At one time a note was thrown into the room, while Dr. P. was writing at the desk, which contained the following: “How soon do the family expect to go to Pennsylvania? I wish to make some arrangements before they go. Please answer in writing.’ The doctor replied as desired, as follows: ‘About the first of October,’ and placed the paper in a position where he had before put writings of the kind, and heard nothing further.

1730. Two or three days after this, a communication was given by use of the alphabet, saying that Root, a gentleman who had been in the house, had destroyed the doctor’s book. He inquired ‘What book?’ and was answered ‘The big book.’ Yet he did not know what book was designated, and repeated the question, and received the answer, ‘The big book in the secretary.’ Still it was not understood. Again was spelled, ‘Look and see!’ Dr. Phelps had in the secretary two blank books; in the larger one he had written a full account of the mysterious manifestations, in the form of a diary, and, having noted them as they occurred from day to day, they were recorded with more minuteness than could afterward be done. Upon looking, it was discovered that every page that had been written upon was torn from the book and gone. After a long search, the fragments of the leaves were found in the vault. Copies of the characters which the doctor had carefully taken, and felt anxious to preserve, were every scrap gone. There were, in a dressing-table drawer in the chamber, a great number of the notes sent. These were set on fire with a match and burned in the drawer. The fire was discovered by the smoke, but not until the papers were so far charred as to injure them beyond preservation. A few of these writings only are retained, which were in other places. The last of the annoyances was on the 25th of September, and was that of throwing ink upon the daughter’s dress. She was standing on the piazza, near the front door; the window of the front chamber was open, from which was thrown a small bottle of ink. The ink went over her dress in a way to entirely unfit it for further use. There was no person in the chamber who would have done such a thing for mischief; and, indeed, no person in the house who would have been guilty of it.

1731. The young lady was just setting out for a visit at New Haven, from which she was anticipating much pleasure, and I cannot conceive of any feeling, short of sheer malevolence, that would prompt such an act.

1732. On the second day of October, the family, with the exception of Dr. Phelps and the cook, left Stratford to go to Pennsylvania. During their absence all demonstrations ceased, with what may be termed one exception. A letter, addressed by Dr. Phelps to Mrs. Phelps, contained, when it reached her, some of the spirit-writing in pencil, saying that ‘her husband was sick and wished her to return if she expected to see him alive.’ He was then in good health; but the next week was sick and confined to his bed two or three days. There may or may not have been some connection between the two occurrences. It was the design of Dr. Phelps to separate the family for a time, in order, if possible, to get rid of the annoyance; and for the five weeks he remained at Stratford, after the family had left, no disturbances took place. Harry stayed in Bucks county (Pa.) all winter, and the other members of the family lived in Philadelphia.

1733. In the month of March the family returned to Stratford. The house had been closed and under the charge of a neighbour, and no sign of any disturbance was visible, as every article of furniture was found just as they left it. About the fourth or fifth day after their return slight rapping was heard as they sat at the tea-table. They affected not to notice it, and the next day it was repeated more distinctly, but no response was made. Soon after, certain characters were found about the house, which were known, from the circumstances, to be of recent origin. Two or three days after, distinct communications were made by a spirit purporting to be Dr. Phelps’s daughter, who died at the age of twelve years. On being questioned, this spirit could not give any evidence of identity.

1734. About the first of May several communications of a trifling character were given. On one occasion the doctor asked if they would be troubled any more as they had been, when they answered by rapping the following:

1736. At another time certain characters were given, which were interpreted by the rapping as follows: ‘Evil one has gone, and better one has come.’ No communications were made after the early part of May, but some things occurred indicating their presence and desire for mischief.

1737. At one time, on cutting a loaf of bread, there were found in it nails, pen-holders, small sticks, and tin, under circumstances which showed that they must have been placed there after it was put on the table and before the family were ready for tea. At one time Harry’s hat was hid away, and then his cap, and then another hat. He took his brother’s cap to use, and that was also taken away. On the evening of the 18th of July they set fire to some papers in the doctor’s secretary, and some twenty papers and letters were burned before they were discovered. Fire was set at the same time to the papers in both the closets, under the stairs in the hall. They were discovered by the smoke. Two or three days after this, when some friends who had visited them were about to leave, their bonnets and some other articles could not be found, although search was made in every part of the house, until the train by which they were to go to New York had passed. They were at last found, locked into an enclosed washstand, in a way that made it morally certain that they could not have been placed there by human hands.

1738. On the 29th of July Harry left to spend some time at New Lebanon, N. Y., and during his absence no manifestations were noticed, although they were constantly on the look-out for something of the kind. Anna and her mother left for Philadelphia on the 25th of September, and they had been so long exempt from annoyances that they hoped they had ceased altogether. But Harry had the manifestations at New Lebanon, and there was first operated on, by invisible agency, to produce a magnetic sleep, into which he passed with a sudden shock. He had never been magnetized before, although frequent attempts had been made to do so. In this state he evinced all the phenomena common to good clairvoyance. On his return to Stratford, on the 9th of October, the sounds accompanied him almost constantly; but they seemed less inclined to mischief than formerly, because, as they said, ‘Harry had passed to a higher state, where the low and ignorant spirits could not communicate with him.’

1739. On several occasions characters of a unique description were made. Some were written early in April, 1851, which Harry interpreted to read: ‘We are to take our leave of you soon.’

1740. Some were traced out with chalk on the piazza of the house, on the 31st of March, 1850.

1741. These Harry interpreted to mean: ‘You may expect good spirits to come by-and-by.’ The same characters had been said, by A. J. Davis, to read: ‘Our society desires through various mediums to impart thoughts.’ The spirit that seemed to be most prominent in all these communications claimed to be Harry’s father, and sometimes a sister of Dr. Phelps, who died about three years previous to this; also a child of Dr. Phelps, who died more than twenty-two years before. The communications seemed generally to come from the boy’s father. On the 12th of October he passed into a mesmeric state, and wrote some characters, which he translated as follows:

1742. ‘My dear children: I love you, and try to do every thing that will do you good. Obey dear Mr. Phelps in every thing, for he knows what is right and what is wrong. This is the advice of your spirit father.’

1743. On the same paper were written others, which, being translated, read: ‘You were troubled once with evil spirits, but now they are no more. They have bid adieu, and good spirits have come and are with you all the time.’

1744. Again occur others, which read: ‘You must not fear, brother, that you will be troubled with evil spirits any more. No, brother, no more.

Your spirit sister, Bliss.’

1745. The person here supposed to communicate is a sister of Dr. Phelps, a widow, who left the earth-sphere in 1848, and by whom several of the previous communications are said to have been made. Other characters, of the same general formation, were made at the same time, but were not then translated.

1746. On the evening of the 12th, Dr. Phelps, Harry, and two younger children, were seated at a table; responses were frequently given by raps under the table. Dr. Phelps inquired if it would accommodate them at all to have some substance to rap with; to which they replied affirmatively. He threw down a table-knife; the raps seemed immediately to be made by striking the knife against the table-leaf, and soon it was tossed up on to the table. A small tea-bell was then placed under the table; it was rung several times, and tossed on to the table as the knife had been. It was again put down, and returned as before; the same being repeated several times in succession. The light was then extinguished, and the candle put under the table with a match-box containing matches, and the spirits requested to light it. They distinctly heard the match drawn upon the bottom of the box, which was prepared with sand-paper for that use. All saw the light, but the first match went out. Again the scratching of the match was heard; it ignited, the candle lighted, and was placed upon the table! The experiment was repeated several times, with the same result; every precaution being taken to prevent collusion in the matter.

1747. On a subsequent occasion a chair was placed upon the table by invisible power, and the two children, Harry and Hannah, raised up and placed upon it; they could neither of them tell how it was done. The sensation was that of some person placing a hand under them and raising them up. Many of these things occurred when the room was darkened, as has been the case in numerous other places, and for which explanations have been recorded, as given by the spirits. On the evening of the 20th of October, the light being put out of the room, the bell was placed under the table, with a request that it should be rung, and placed in the doctor’s hand. He was sitting by the table with both his hands lying on his lap open, with the palms upward. The bell rung several times with some violence, and then was placed in his left hand. This was repeated four or five times in succession. Dr. P. sat beyond the reach of any one, and the room was sufficiently light for him to have detected any movement on the part of persons present. He requested them to let him feel the hand that placed the bell in his. Very soon a hand came in contact with his, took hold of his fingers, shaking his hand, passed slowly over the back of his hand, then over the palm again, took hold of his fingers, and he felt what he is sure to have been a human hand. He describes it as being cold and moist, which accords with my own experience repeatedly, and that of my friends. They then took hold of his foot, shook it with much force, loosened the string, took off the shoe, and placed it upon the table before him. At his request the shoe was replaced, the heel adjusted, and the strings drawn up, but not tied.

1748. On a subsequent occasion a large-sized tea-bell was rung under the table, then rose up, passed round the room, ringing violently all the way, and fell upon the table. The candle was in the closet, but the room was sufficiently light to make it certain that no person left the table to convey it. It was manifest that from the time Harry returned from New Lebanon the manifestations began gradually to subside. They were less frequent and less marked. It was arranged that he should accompany the family to Philadelphia, and go to a boarding-school at a town about twenty miles distant from the city. At different times he had been told that if he went there he would again be annoyed by bad spirits. The question was many times put, ‘Will you annoy him again if he goes to the school?’ A.—‘We will not, but others will.’—‘What others?’ A.—‘Those who were with him last summer.’—‘Will they disturb him if he stays here and goes to the academy in Stratford?’—‘No. They will not disturb him while he is with you.’—‘What will they do if he goes to Pennsylvania?’ A.—‘They will tear his clothes, destroy his books, and break his windows.’—‘Can you not control those bad spirits, and prevent their doing him any injury?’—‘No.’—‘Will you do all you can?’—‘Yes.’ At another time Dr. Phelps inquired if they would not leave him, as his mother was so much opposed to the whole thing. ‘Will you not, to oblige her, leave him, that he may be a medium no longer?’ said the doctor. The reply was, ‘If we leave him, evil spirits will get possession of him again.’ These communications were made by what purported to be the boy’s father. For two weeks previous to going to Philadelphia the manifestations had almost wholly subsided; perhaps only occurred when requested; and notwithstanding the repeated declarations that when he should leave for the school in Pennsylvania, the bad spirits would come in and make him trouble, it was determined to try the experiment, and on the 11th of November the family set out for Philadelphia, where they were to spend the winter, while Harry was to go to school. He remained with the family in Philadelphia about a week, where a few communications were given to Dr. Phelps in private. The spirits said they would begin to annoy the boy on the cars, on his way to the school, would pinch him and tear his clothes, so that, when he got there, they would be found torn, and that the troubles would follow him in the school as long as he stayed there. Dr. Phelps, under all the circumstances, thought it best not to send him; but on consultation it was decided to have him go, and on the 19th of November he started for the school. Dr. P. went a mile or two with him, put him under the care of the conductor, and told him to report on his return if any thing worthy of notice occurred on the way. In two days the doctor was sent for to come and take him away. He said that soon after his father left him on the cars, he was pinched, pricked with pins, and annoyed in various other ways, until he reached his destination; that, on his arrival there, he found that his pantaloons were torn in front, between the waistband and the knees, in two places, several inches in length. He changed them for another pair which were new and made of very substantial material, and these were torn down in front at least half a yard in length, before the doctor arrived there. The knockings had attended him in school and other places; his books were torn and damaged to the amount of two dollars, which the doctor paid. The family where he was had become alarmed, and would not keep him, and he was taken away. The boy stated that on one of the evenings, while he was there, he was walking in the street, when his cap was mysteriously taken from his head and thrown upon the sidewalk. As he stooped to pick it up he saw the flash of a gun at some distance, and a bullet passed over his back and struck a board fence near him. He was afterward informed by the rapping that, had he not stooped down, he would have been killed, and that his friendly spirit took this means to preserve him.

1749. Dr. P. now concluded to return with Harry to Stratford, and was told that the bad spirits would have no control over him there. The family in which they resided in Philadelphia had become alarmed at the strange occurrences, and finally they again returned to Stratford. From that time the disturbances began to subside, and by the 15th of December, 1851, they had ceased altogether. The family remained at Stratford till the spring of 1852, when they returned to their former residence in the city. The house at Stratford is occupied by another family, but no disturbances have ever occurred with the family which now occupy the house, and none with Dr. P.‘s family since the above date.

1750. Thus ends one of the most remarkable histories in the whole course of modern spiritual manifestations. The authority on which it comes to the world is indisputable, and the characters of all concerned are beyond suspicion. It will be observed that generally the demonstrations, as in case of Mr. Calvin R. Brown, in the Fox family, were less boisterous after the family consented to hold communication with them. It seemed to be the desire of a spirit to communicate and set right a matter which was making him unhappy. This accomplished, the demonstrations ceased.

1751. From the foregoing narrative it will be seen that these phenomena do not attach to places, as some have supposed. It makes the fact equally clear that they do attach to persons, and that without certain media they cannot, to any extent, take place. If there is such a thing as ‘haunted houses,’ they must belong to another class of phenomena, or a very different phase of the same, than those always depending on the presence of particular persons.

1752. Another fact seems also to be proved by the above narration, namely, that persons may be powerful mediums at one time and afterward lose the power, for neither of the media of Dr. Phelps’s family in Stratford have had any proof of mediumship for years.”

1753. The most wonderful and important of all the facts communicated to me by my spirit father, and subsequently sanctioned by a convocation of spirits, were the following: 1. That there is a special spirit sun, concentric with our sun, which illuminates the spirit world, without perceptibly affecting our visual organs. 2. That there is a peculiar vital gas which spirits breathe, although inscrutable to our senses or chemical tests, which we respire in our spiritual capacity. These facts I have considered as among those, which it was impossible could have been learned from the minds of Mrs. Gourlay or myself, as they were certainly new to both of us, and difficult to realize when communicated. My attention has been recently directed by a friend to an essay in a work entitled “Rambles and Reveries of a Student,” wherein I find (page 11) the ideas in question to have been awakened in the author without the smallest interchange of ideas with Mrs. Gourlay or myself. I have been under the impression that his leaning would have been unfavourable to Spiritualism. The language employed is as follows:

1754. I hold it as a truth, that a divine atmosphere surrounds our earth—an aroma emitted from the world of spirits, in which dwell the great truths and secrets of the universe—a great world that pours down riches upon us, as the sun pours down heat; and as without the sun this world would be but a formless wilderness, so, without this spirit sun, would it be barren of thought or beauty.

1755. Above us and around us exists a spiritual atmosphere, more subtle than the natural one. As the latter is the supporter of physical life, so the former is of psychal. We absorb the delicate magnetic aromata from all substances, through the medium of the air, as well as the comparatively coarse oxygen; so all of our soul-life comes from this spirit atmosphere—all thought, all feeling, all appreciation of truth and beauty.

1756. Man is the apex of earth-creation, and the basis of all heavenly life—the foundation of all spiritual existence. Standing thus in a middle plane as the highest thing of earth, and the lowest of heaven, he holds magnetic relationship to both; the earth not only supplying the physical requirements of his being, such as food, drink, and air, but he absorbs impalpable nourishment from all his surroundings: the aroma from flowers, and trees, and fruit, as well as the magnetic emanations from people; intuitively appreciating harmonious influences—feeling an instinctive repulsion when under those that are inharmonious. This antagonism, or horror, we call antipathy; and biography abounds with strange stories of its individual action. Whenever antipathy is experienced, it is a proof that something exists in the peculiar magnetic sphere which has no affinity with the other sphere.

1757. An animal is but a highly organized combination of the mechanical and chemical forces of the earth, returning to the earth when death ensues: the only good resulting from its life is, that gross matter has been changed into a little higher condition by the combination.

1758. Man, regarded as the animal, possesses nothing after his death but the spiritual attributes he has received, corresponding to the physical things he sought in his earthly life; if that was low and sensual, his spiritual condition will be the same; for the spirit land is as much a spiritual condition as it is a place.

1759. As man’s external form grows from appropriating substance from the earth, so are thoughts and sentiments, and all things relating to the soul, appropriated from the spirit world. Take the earth from man, and he ceases to exist as a physical being; take the spirit world from him, and he ceases to exist as an immortal soul.

1760. All physical things have corresponding truths in the spiritual world, and a man is truly harmonious when he receives the corresponding essence or quality with the material thing—not as a mere symbolization, but as an actuality, as real to the soul as its corresponding earthly truth is to the body. As a petty illustration, we will say that where an apple is eaten, a harmonious man receives not only the nutriment contained in the fruit, but he also receives its spiritual correspondence, so as to be doubly nourished by it.

1761. “Men having a stronger magnetic relationship to the spirit world, are easily exhausted, for they do not receive strength enough from the earth sphere to keep soul and body in harmony.

1762. Persons en rapport with the earth are the labourers and tillers of the ground, living only in the lowest plane of mental life.

1763. The truly harmonious men receive equally the spiritual and physical elements: they are electrical conductors, whose attracting points bend downward as well as upward, dispensing, equally, thought and strength to their less harmonious fellows, with but little exhaustion.

1764. Men originate nothing: they have merely different degrees of receptivity; are merely more or less in magnetic relationship with the higher world. A principle, or truth, is not your truth, or my truth, but God’s truth; as much as a drop of water in the ocean, or a sand-grain in the great desert; as little a personal possession as the cloud above your head. If we look at it abstractly, we perceive the absurdity of all quarrels in relation to originality of ideas—water refreshes the thirsty traveller, whether drunk from his own cup or the cup of another; and if we can incorporate a new truth into our lives, it is unimportant whether we receive it directly or indirectly from the great fountain.

1765. The intellectual struggle of the student is but an education of the soul, training it to become susceptible to higher influences—an attempt to enter into unalloyed magnetic relationship with the spirit world.

1766. Prayer is a simple and natural method of becoming en rapport with higher beings and a higher world: yet no thinker ever believed that prayer would move the Divine Being to alter His eternal plans. As He is the fountain of all Love and all Wisdom, His designs must be without flaw—must be for eternal good: yet prayer is one of the most holy, beautiful, and useful of things; it is the earnest asking of the soul for comfort—whatever the words may be—and by the exaltation of feeling, we rise up from the earth-life into the higher spiritual planes, and become harmonized by the indwelling harmonies of those spheres. Prayer is aspiration. Prayer is the desire to embrace the Infinite. The form of prayer is unimportant; its power lies in the indwelling desire of good. Men should not have forms and times of prayer, but their whole lives should be long, unending acts of prayer.”

1767. It seems that the light of Spiritualism had begun to dawn in the mind of the author of the preceding passage. His language respecting prayer is in strict conformity with the doctrine of Spiritualism.

1768. As the author, to whom reference is thus made, was on terms of great mutual friendship with my late sister, as well as with myself, I have consulted her spirit as to the origin of the impressions which had been thus indited by our common friend. It appears from her reply to my inquiry, that these ideas were communicated to him by my spirit father, and that his conversion to Spiritualism had commenced prior to his decease, which took place about two years ago.

---

1769. It is a fact, that as we study more deeply the nature of matter, we find that we know the less about it. The crude impressions by which it makes us sensible of its presence are, of course, intuitively received, and are reiterated incessantly. Hence, the mass of mankind do not imagine that there can be any mystery respecting that ponderable matter which influences the scale-beam. The existence of any other matter, people generally are slow to admit. The electric fluid and caloric, the supposed causes of electricity and heat, were rarely believed in, out of the scientific world, but ponderable matter is the last thing of which any person would imagine himself ignorant. Yet we find that some of the most experienced investigators of nature, have not made up their minds as to what ponderable matter is.

1770. According to Newton, matter consists of hard, impenetrable particles, endowed with vis inertiæ, gravitation, and chemical attraction for other particles; vis inertiæ being that force by which a body, if in motion, requires a certain degree of force to arrest or retard it, or to put it into motion if at rest. Gravitation causes all masses to attract each other reciprocally, with a force exactly proportioned to their vis inertiæ; so that these forces are reciprocally measures of each other. It is usual to make gravitation its own measure, by estimating it to be as the weight of the mass; while weight is only the reciprocal attraction of gravitation between the body tried, and the earth. (64.)

1771. These properties being conceded as belonging to matter, and the measure of its quantity, the next question is, of what does massive matter consist? As to the ratio of weight to bulk, which is designated as “specific gravity,” we see an immense disparity between solids. Potassium, for instance, weighs three-fourths of its bulk of water, while platinum weighs twenty-one times its bulk in that fluid. The density of gaseous hydrogen is to that of platina not more than 1 to 25,000, and yet it may be rarified to the one-hundredth part of its normal spissitude, while apparently filling the same space. Thus the same space may be filled successively by different portions of matter, yet the quantity of matter in the space, in the first case, may be to the quantity contained in the second, as 2,500,000 to 1. Newton’s definition of material particles was as follows:

1772. “It seems probable to me that God, in the beginning, formed matter in solid, massy, hard, impenetrable, movable particles, of such sizes and figures, and with such other properties, and in such proportion to space, as most conduced to the end for which he formed them; and that those primitive particles, being solids, are incomparably harder than any porous bodies compounded of them; even so very hard as never to wear or break in pieces; no mundane power being able to divide what God himself intended to be indivisible.”

1773. Boscovitch, observing that all that was essential to material atoms was attraction and repulsion, the latter being the substitute of Newton’s impenetrability, suggested an hypothesis which dispensed with the atom, and assumed only the forces of attraction and repulsion; alternating, as it appears to me, in a way more original than warrantable. This idea of atoms has been modified by an accomplished mathematician, Exley, of Bristol, England. I quote here Exley’s view:

1774. “The reader has only to allow that each atom of matter consists of an indefinitely extensive sphere of attraction, resting on a very small concentric sphere of repulsion, the force being everywhere, from the centre, inversely as the square of the distance, repulsive near the centre, and then attractive. Now that part which regards the attraction has already obtained the consent of all the followers of Newton; and much more than the other part, which respects repulsion, has been already received in the principles of our present philosophy.

1775. It may be here asked—Are we absolutely to exclude solid atoms? I confess I can find no use for them. It is true, Sir Isaac Newton thought that the atoms of matter consisted of minute solids.

1776. But this hypothesis, however convenient and consonant with our prejudices, is not absolutely necessary to the explanation of natural phenomena; for, it may be conceived, according to the theory of Boscovitch, that matter consists not of solid particles, but of mere mathematical centres, of forces attractive and repulsive, whose relations to space were ordained, and whose actions are regulated and maintained by the Creator of the universe. Both hypotheses, however, agree in one great principle, viz.: that the properties of bodies depend upon forces emanating from immovable points (whether substantial or not is of little importance) of their masses.

1777. The atoms of matter constituted as in the theory now proposed possess all the individuality, indivisibility, and indestructibility, which the learned and illustrious Newton ascribes to his small solids, and they answer all the ends he has mentioned; the central points, indeed, will be utterly impenetrable by each other, since the repulsion there is infinite; and if at those centres we suppose small solids to be placed, they can answer no farther end than is accomplished by this immensely great repulsive force; for from what we know of matter, we must suppose them to be indefinitely small, if we introduce such solids; and hence they will occupy the place where the repulsion is infinitely great; such solids would be found only an obstacle, and an incumbrance to the free actions of matter; since, however small we imagine them to be, their magnitude will be infinite if compared with a mathematical point, the centre of an atom, which is devoid altogether of magnitude. It may be added, that if any reader wish to retain these solids at the centres of the atoms, it will not materially affect the conclusions, provided he allow us to have them as small as we please; and so much, if he intend to philosophize, he must grant, whatever course he may determine to pursue.”

1778. These efforts to define matter derive interest from the following attempt of Farraday to sustain a view inconsistent with that of Newton, by practical illustration:

1779. This sagacious investigator adverts to the fact, that after each atom in a mass of metallic potassium has combined with an atom of oxygen and an atom of water, forming thus a hydrated oxide—caustic potash—the resulting aggregate occupies much less space than its metallic ingredient previously occupied; so that, taking equal bulks of the hydrate and of potassium, there will be in the metal only 430 metallic atoms, while in the hydrate there will be 700 such atoms. Yet in the latter, besides the 700 metallic atoms, there will be an equal number of aqueous and oxygenous atoms, in all 2800 ponderable atoms. It follows, that if the atoms of potassium are to be considered as minute impenetrable particles, kept at certain distances by an equilibrium of forces, there must be, in a mass of potassium, vastly more space than matter. Moreover, it is the space alone that can be continuous. The non-contiguous material atoms cannot form a continuous mass. Consequently, the well-known power of potassium to conduct electricity must be a quality of the continuous empty space which it comprises, not of the discontinuous particles of matter with which that space is regularly interspersed. It is in the next place urged, that while, agreeably to these considerations, space is shown to be a conductor, there are considerations equally tending to prove it to be a non-conductor, since in certain non-conducting bodies, such as resins, there must be nearly as much vacant space as in potassium. Hence the supposition that atoms are minute impenetrable particles, involves the necessity of considering empty space as a conductor in metals, and as a non-conductor in resins, and of course in sulphur and other electrics. This is considered as a reductio ad absurdum. To avoid this contradiction, Farraday supposes that atoms are not minute impenetrable bodies, but, existing throughout the whole space in which their properties are observed, may penetrate each other. Consistently, although the atoms of potassium pervade the whole space which they apparently occupy, the entrance into that space of an equivalent number of atoms of oxygen and water, in consequence of some reciprocal reaction, causes a contraction in the boundaries by which the combination thus formed is enclosed. This is an original and interesting view of this subject, well worthy of the contemplation of chemical philosophers.

1780. But, upon these premises, Farraday has ventured on some inferences which, upon various accounts, appear to me unwarrantable. I agree that “a” representing a particle of matter, and “m” representing its properties, it is only with “m” that we have any acquaintance, the existence of “a” resting merely on an inference. Heretofore I have often appealed to this fact, in order to show that the evidence of imponderable, no less than of ponderable matter, is precisely the existence of properties which can only be accounted for by inferring the existence of an appropriate matter to which those properties appertain. Yet I cannot concur in the idea that, because it is only with “m” that we are acquainted, the existence of “a” must not be inevitably inferred, so that bodies are to be considered as constituted of their materialized powers. I use the word “materialized,” because it is fully admitted by Farraday, that by dispensing with an impenetrable atom “a” we do not get rid of the idea of matter, but have to imagine each atom as existing throughout the whole sphere of its force, instead of being condensed about the centre. This seems to follow from the following language:

1781. “The view now stated of the constitution of matter would seem to involve necessarily the conclusion that matter fills all space, or at least the space to which gravitation extends, including the sun and its system; for gravitation is a property of matter dependent on a certain force, and it is this force which constitutes matter.”

1782. Literally, this paragraph seems to convey the impression, that, agreeably to this new idea of matter, the sun and his planets are not distinct bodies, but consist of certain material powers reciprocally penetrating each other, and pervading a space larger than that comprised within the orbit of Neptune. We do not live upon, but within, the matter of which the earth is constituted, or rather within a mixture of all the solar and planetary matter belonging to our solar system. I cannot conceive that the sagacious author seriously intended to sanction any notion involving these consequences. I shall assume, therefore, that, excepting the case of gravitation, his new idea of matter was intended to be restricted to those powers which display themselves within masses at insensible distances, and shall proceed to state the objections which seem to exist against the new idea as associated with those powers.

1783. Evidently the arguments of Farraday against the existence, in potassium and other masses of matter, of impenetrable atoms endowed with cohesion, chemical affinity, momentum, and gravitation, rest upon the inference that in metals there is nothing to perform the part of an electrical conductor besides continuous empty space. This illustrious philosopher has heretofore appeared to be disinclined to admit the existence of any matter devoid of ponderability! The main object of certain letters which I addressed to him was to prove that the phenomena of induction could not, as he had represented, be an “action” of ponderable atoms, but, on the contrary, must be considered as an affection of them consequent to the intervention of an imponderable matter, without which the phenomena of electricity would be inexplicable. This repugnance to the admission of an imponderable electrical cause, has been the more remarkable, as his researches have not only proved the existence of prodigious electrical power in metals, but likewise that it is evolved during chemico-electric reaction, in equivalent proportion to the quantity of ponderable matter decomposed or combined.

1784. According to his researches, a grain of water, by electrolytic reaction with four grains of zinc, evolves as much electricity as would charge fifteen millions of square feet of coated glass when supplied by a plate machine of fifty inches in diameter. But in addition to the proofs of the existence of electrical powers in metals thus furnished, it is demonstrated that this power must be inseparably associated with metals, by the well-known fact that in the electro-magnetic machine—an apparatus which we owe to his genius, and the mechanical ingenuity of Pixii and Saxton—a coil of wire, being subjected to the inductive influence of a magnet, is capable of furnishing, within the circuit which it forms, all the phenomena of an electrical current, whether of ignition, shock, or electrolysis.

1785. The existence in metals of an enormous calorific power must be evident from the heat evolved by mere hammering. It is well known that by a skilful application of the hammer, a piece of iron, between it and a cold anvil, may be ignited. To what other cause than their inherent calorific power can the ignition of metals by the discharge of a Leyden battery be ascribed?

1786. It follows, that the existence of an immense calorific and electrical power is undeniable. The materiality of these powers, or of their cause, is all that has been questionable. But, according to the speculations of Farraday, all the powers of matter are material; not only the calorific and electrical powers are thus to be considered, but likewise the powers of cohesion, chemical affinity, inertia, and gravitation, while of all these material powers only the latter can be ponderable!

1787. Thus, a disinclination on the part of this distinguished investigator to admit the existence of one or two imponderable principles, has led him into speculations involving the existence of a much greater number. But if, while the rest of the properties of the metal are represented by Newtonian atoms, the calorific and electrical powers be both material and imponderable, and of these such enormous quantities exist in potassium, as well as in zinc and all other metals, so much of the reasoning in question as is founded on the vacuity of the space between the metallic atoms is groundless.

1788. Although the space occupied by the hydrated oxide of potassium comprises 2800 ponderable atoms, while that occupied by an equal mass of the metal comprises only 430, there may be in the latter proportionally as much more of the material, though imponderable, powers of heat and electricity, as there is less of matter endowed with ponderability.

1789. Thus, while assuming the existence of fewer imponderable causes than the celebrated author of the speculation has himself proposed, we explain the conducting power of metals, without being under the necessity of attributing to void space the property of electrical conduction. Moreover, I consider it quite consistent to suppose that the presence of the ethereal basis of electricity is indispensable to electrical conduction, and that diversities in this faculty are due to the proportion of that material power present, and the mode of its association with other matter. The immense superiority of metals will be explained, by referring it to their being peculiarly replete with the ethereal basis of heat and electricity.

1790. Hence Farraday’s suggestions respecting the materiality of what has heretofore been designated as the properties of bodies, furnish the means of refuting his arguments against the existence of ponderable impenetrable atoms as the basis of cohesion, chemical affinity, momentum, and gravitation.

1791. But I will, in the next place, prove that his suggestions not only furnish an answer to his objections to the views in this respect heretofore entertained, but are likewise pregnant with consequences directly inconsistent with the view of the subject which he has recently presented.

1792. I have said that of all the powers which are, according to Farraday’s speculations, to be deemed material, gravitation can alone be ponderable; since, according to his speculations, gravitation, in common with every power heretofore attributed to impenetrable particles, must be a matter independently pervading the space throughout which it is perceived. This being the consequence, by what tie is gravitation, or, in other words, weight—indissolubly attached to the rest? It cannot be pretended that either of the powers is the property of any other. Each of them is an m, and cannot play the part of an a, not only because an m, an effect, cannot be an a, its cause, but because, according to the premises, no a can exist. Nor can it be advanced that they are the same power, since chemical affinity and cohesion act only at insensible distances, while gravitation acts at any and every distance, with forces inversely as their squares; and, moreover, the power of chemical affinity is not commensurate with that of gravitation. One part, by weight, of hydrogen has a greater affinity, universally, for any other element than two hundred parts of gold. By what means then are cohesion, chemical affinity, and gravitation inseparably associated in all the ponderable elements of matter? Is it not fatal to the validity of the highly ingenious and interesting deductions of Farraday, that they are thus shown to be utterly incompetent to explain the inseparable association of cohesion, chemical affinity, and inertia with gravitation, while the existence of a vacuity between Newtonian atoms, mainly relied upon as the basis of an argument against their existence, is shown to be inconsistent both with the ingenious speculation which has called forth these remarks, and those Herculean “researches” which must perpetuate his fame? (See Appendix for Farraday’s Speculations on Electric Conduction and the Nature of Matter.)

1793. While the speculations of Farraday, isolate gravitation, as the only matter endowed with weight, and treat all other matters as weightless, those of another eminent philosopher, Whewell, would tend to prove that all matter is heavy.

1794. This subject may be interesting now, when we are anxious to understand well the nature of matter, which Comte would represent as the basis of mind, and when it becomes a point of departure in forming ideas of spirit and mind, as they must be contemplated by Spiritualism. I therefore subjoin a critique upon the allegation that all matter can be heavy, and on the relation between vis inertiæ and gravitation.

1795. One consideration seems to be usually overlooked in contemplating these forces. It is forgotten that inertia is the property of one body, while gravitation requires two for its existence. If there were only one body in nature, it might move on, in obedience to its vis inertiæ, for any length of time; but, during an isolated existence, could neither attract nor be attracted. Whewell’s theorem, in his own language, is as follows:

To Professor Whewell:

1797. Dear Sir: I thank you for your kind attention in sending me a copy of your pamphlet, entitled a “Demonstration that all Matter is heavy,” comprising a communication made to the Cambridge Philosophical Society.

1798. I conceive that to demonstrate that all matter is heavy, is, in other words, to prove that all matter is endowed with attraction of gravitation, or that general property which, when it causes bodies to tend toward the centre of the earth, is called weight. Hence to assert that all matter is heavy, is no more than to say, that attraction of gravitation exists between all or any masses of matter.

1799. You say, “it may be urged that we have no difficulty in conceiving of matter which is not heavy.” I have no hesitation in asserting that there should be no difficulty in entertaining such a conception; since I cannot understand why any two masses may not be as readily conceived to repel, as to attract each other, or neither to attract nor to repel. Is it not easier to imagine two remote masses indifferent to each other, than that they act upon each other? Is any thing more difficult to understand than that a body can act where it is not?

1800. It is also mentioned by you, that it may be urged “that inertia and weight are two separate properties of matter.” Now I will not only urge, but also, with all due deference, will undertake to show, that the existence of inertia may as well be proven, and its quantity estimated, by means of repulsion as by means of attraction.

1801. Suppose two bodies, A and B, to be endowed with reciprocal attraction, or, in other words, to gravitate toward each other. Being placed at a distance, and then allowed to approach, if, after any given time, it were found that they had moved severally any ascertained distances, evidently their relative inertias would be considered as inversely as those distances.

1802. In the next place, let us suppose two bodies, X and Y, endowed with the opposite force of reciprocal repulsion, to be placed in proximity, and then allowed to fly apart. The distances run through by them severally, being, at any given time, determined, might not their respective inertias be taken to be inversely as those distances; so that the question would be as well ascertained in this case as in that above stated, in which gravitation should be resorted to as the test?

1803. It seems to me that this question is sufficiently answered in the affirmative, in your second paragraph, page 7, (p. 269,) in which you allege, that “one body has twice as much inertia as another, if, when the same force acts upon it for the same time, it acquires but half the velocity. This is the fundamental conception of inertia.”

1804. In the third paragraph, fourth page, (p. 261,) you say, “that the quantity of matter is measured by those sensible properties of matter which undergo quantitative addition, subtraction, and division, as the matter is added, subtracted, or divided, the quantity of matter cannot be known in any other way; but this mode of measuring the quantity of matter, in order to be true at all, must be true universally.”

1805. Also your fourth paragraph, fifth page, (p. 268,) concludes with this allegation: “And thus we have proved, that if there be any kind of matter which is not heavy, the weight can no longer avail us, in any case, to any extent, as the measure of the quantity of matter.”

1806. In reply to these allegations, let me inquire, Cannot a matter exist of which the sensible properties do not admit of being measured by human means? Because some kinds of matter can be measured by “those sensible qualities which undergo quantitative addition, subtraction, and division,” does it follow that there may not be matter which is incapable of being thus measured? And wherefore would the method of obtaining philosophical truth be “futile” in the one case, because inapplicable in the other? Because the inertias of A and B have been discovered, by means of their gravitation, does it follow that the inertias of X and Y cannot be discovered by their self-repellent power? Why should the inapplicability of gravitation in the one case render its employment futile in the other?

1807. It is self-evident, that matter without weight cannot be estimated by weighing, but I deny that on that account such weightless matter may not be otherwise estimated. The inertias of A and B cannot be better measured by gravitation than those of X and Y by repulsion, as already shown.

1808. You seem to infer, in paragraph second, page sixth, (p. 268,) that we should be equally destitute of the means of measuring matter accurately, “were any kind of matter heavy indeed, but not so heavy, in proportion to its quantity of matter, as other kinds.”

1809. If, in the case of all matter, weight be admitted to be the only measure of quantity, it were inconsistent to suppose any given quantity of matter, of any one kind, to have less weight than an equal quantity of another kind; but upon what other than a conventional basis is it to be assumed that there is more matter in a cubic inch of platinum than in a cubic inch of tin? in a cubic inch of mercury than in a cubic inch of iron? Judging by the chemical efficacy of the masses, although the weight of mercury is to that of iron as 13.6 is to 8, there are more equivalents of the latter than the former in any given bulk, since by weight twenty-eight parts of iron are equivalent to two hundred and two parts of mercury.

1810. Weight is one of the properties of certain kinds of matter, and has been advantageously resorted to, in preference to any other property, in estimating the quantity of the matter to which it appertains. Nevertheless, measurement by bulk is found expedient or necessary in many cases. But may we not appeal to any general property which admits of being measured or estimated? Farraday has inferred that the quantity of electricity is as the quantity of gas which it evolves. Light has been considered as proportional in quantity to the surface which it illuminates with a given intensity at a certain distance. The quantity of caloric has been held to be directly as the weight of water which it will render aeriform; and has also been estimated by the degree of its expansive or thermometric influence. What scale-beam is more delicate than the thermoscope of Melloni?

1811. In the last paragraph but one, seventh page, (p. 270,) you suggest, that “perhaps some persons might conceive that the identity of weight and inertia is obvious at once, for both are merely resistance to motion; inertia, resistance to all motion, or change of motion; weight, resistance to motion upward.”

1812. I am surprised that you should think the opinion of any person worthy of attention, who should entertain so narrow a view of weight, as antagonist of momentum, as that above quoted, “that it is a resistance to motion upward.” Agreeably to the definition given at the commencement of the letter, weight, in its usual practical sense, is only one case of the general force which causes all ponderable masses of matter to gravitate toward each other, and which is of course liable to resist any conflicting motion, whatever may be the direction. When, in the form of solar attraction, it overcomes that inertia of the planets which would otherwise cause them to leave their orbits, does gravitation “resist motion upward?”

1813. In the next paragraph you allege, that “there is a difference in these two kinds of resistance to motion. Inertia is instantaneous, weight is continuous, resistance.”

1814. It is to this allegation I object, that as you have defined inertia to be “resistance to motion, or to change of motion,” it follows that it can be instantaneous only where the impulse which it resists is instantaneous. It cannot be less continuous than the force by which it is overcome.

1815. Gravity has been considered as acting upon falling bodies by an infinity of impulses, each producing an adequate acceleration; but to every such accelerating impulse, producing of course a “change of motion,” will there not be a commensurate resistance from inertia? and the impulses and resistances being both infinite, will not one be as continuous as the other?

1816. I have already adverted to inertia as the continuous antagonist of solar attraction in the case of revolving planets.

1817. Agreeably to Mossotti, the creation consists of two kinds of matter, of which the homogeneous particles are mutually repellent, the heterogeneous mutually attractive. Consistently with this hypothesis, per se, any matter must be imponderable; being endowed with a property the very opposite of attraction of gravitation. This last-mentioned property exists between masses consisting of both kinds of particles, so far as the attraction between the heterogeneous atoms predominates over the repulsion between those which are homogeneous. It would follow from these premises, that all matter is ponderable or otherwise, accordingly as it may be situated.

1818. Can the ether by which, according to the undulatory theory, light is transmitted, consist of ponderable matter? Were it so, would it not be attracted about the planets with forces proportioned to their weight, respectively? and becoming of unequal density, would not the diversity in its density, thus arising, affect its undulations, as the transmission of sound is influenced by any variations in the density of the aeriform fluid by which it is propagated?

With esteem, I am yours truly,
Robert Hare

(See appendix for Whewell’s Essay.)

1819. Is it possible for a mere centre to be endowed with a force? or reasonable that language should not make a distinction between something and nothing, between cause and effect, between matter and the properties of matter? m being the properties, and a the Newtonian atom, of which they have been considered as the attributes, I cannot concur in the reasoning which infers that where we can only perceive phenomena, we are to dispense with the idea of causation, because that causation is not directly perceptible. It seems to me, from the meaning of the words, that no cause can exist without some effect, nor can any effect exist without a cause. Language founded on the existence of ideas cannot be disused. Can there be any reason for considering any thing as endowed with existence which gives no evidence of existence? We distinguish between the thing which causes and the effect which it produces. The cause evidently has a centrality; the effect, though it indicates by the direction in which it arrives, the centre whence it proceeds, is remote from that centre. The existence of this centrality seems to be recognised in the suggestion that atoms are centres of forces. This implies that the source or cause is at the centre in each atom, and, of course, the phenomenon, being more or less remote from the centre, cannot be the source or cause, and hence has been treated as an effect or property.

1820. The suggestion that the office of atoms may be performed by centres of forces, in fact, assigns to a mere centre the part now performed by a Newtonian atom. But it must be evident that the centre is that point within any rotating mass, which does not turn therewith; and which, where neither of the opposite motions resulting from rotation take place, can neither have length nor breadth. This reduces the idea of a centre to a common definition with a mathematical point; which is nihility in the extreme. An absolutely void space may be identified with nihility, and a mathematical point is a portion of that space, without length, breadth, or thickness. To endow centres with forces is to disregard the axiom, “Out of nothing nothing can come.” Moreover, wherefore should there be a force at certain mathematical points, and yet others be destitute of the same attribute? Manifestly, if some mathematical points are deficient of powers with which others are endowed, there must be something associated with one, which is not associated with the other. This justifies the Newtonian idea, that the force, though proceeding from the centre, is, like the terrestrial attraction of gravitation, the resultant of the complicated attraction of the whole of a body surrounding the centre. But the centrality of the force does not seem to accord with the idea of the inferred diffusion of properties. In the instance of gravitation it does not account for those attributes by which this globe acts as a solid mass within its material superficies, and yet, according to the Farradian definition, reaches beyond the moon!

1821. But the idea of that polarity, of which Farraday has done so much to establish the existence in all matter, in one form or another, seems to involve that, to constitute atoms, there must be two centres of analogous, but opposite, forces in each: whence it ensues that crystals shoot in prisms or spiculæ, as water is seen to shoot in freezing; and through which salts, as deposited by the evaporation of the solvent from a solution of them, are seen to travel over the sides of the vessel; and upon which property the phenomena of electricity and magnetism appear to be dependent. How is this to be reconciled with this notion of each atom existing in a diffusible penetrable state throughout the space in which its properties prevail? Since these opposite polarities are energetic in their reciprocal polar attraction, what keeps them together, yet prevents them from so uniting as to produce neutralization?

1822. Mr. Exley’s ideas, if admitted, leave no alternative but either to place a Newtonian atom within each of his concentric spheres, or to assume that nothing can have properties, or that effects can exist without causes. What is to cause a force at any mathematical point more than at any other? How, in case of a moving body, are the forces to appear successively to proceed from various centres, if there be nothing in which it is inherent, which moves and carries its forces or properties wheresoever it goes? Does not this suggestion that atoms are centres of their forces, by making the cart draw itself, force the effect to be its own cause? It is quite consistent with the Newtonian definition, that the resultant of the action of every part of a mass should comport as if it proceeded from a common centre, as does terrestrial gravitation; and of course, whether we have the Newtonian idea or that of Boscovitch, Farraday, or Exley, we have forces proceeding from centres. The great difference is that agreeably to the one these forces emanate from nothing; agreeably to the other, from something. I used to define matter to my pupils as that which has properties. In the mind, is not force distinguished from some moving power which gives it rise? Is not this distinction inevitable? and were the word force employed to designate the moving power which exercises force, would it not confound ideas, without altering the actual state of the case? Would it not impoverish language, without improving science?

1823. The bodies which occupy the attention of a chemist are found in one of three states—those of solidity, fluidity, and elasticity. Ice, liquid water, and steam exemplify these different states. The fact is thus illustrated, that the same chemical compound, consisting of oxygen and hydrogen, may exist in either state, according to the temperature to which it may be subjected.

1824. Experience justifies the surmise, that scarcely any body in nature is utterly insusceptible of these three states, provided it were heated or refrigerated with an unlimited power.

1825. Beside the property of gravitation, of which the energy is inversely as the square of the distance, however great, (as when it enables the two suns, apparently forming but one—the double star, 61 Cygni (1340)—at the distance of six thousand millions of miles, to attract each other so as to revolve about their common centre of gravity,) atoms are endowed with a force called attraction of aggregation, which operates only at insensible distances, so that when brought into due proximity they unite and form a coherent mass. Again, they are endowed, as already mentioned, with chemical affinity, which varies with the kind of particles in which it exists as a property; being the characteristic by which they are distinguished one from the other.

1826. According to the doctrine which chemists have heretofore suggested for the existence of matter in the elastic or gaseous state, each aerial or gaseous atom was conceived to be enveloped in an atmosphere of fluid called caloric, resembling the ether in the self-repellent power of its constituent particles. This atmosphere has been assumed to impart to atoms which it envelopes its own inherent power of reciprocal repulsion, like that which those of the ether have. But Dalton showed that there was no repulsion between gaseous atoms when heterogeneous. Two or more such gases, hydrogen and nitrogen, for instance, being comprised in the same cavity, there would be no repulsion between the atoms of hydrogen and those of nitrogen, but only between those of the same gas. This has been held to be equally true, however many gases might be mingled, or whatever vapours might be superadded.

1827. The idea is thus refuted, which ascribes the repulsive power to the same elastic fluid, since in that case the diversity of the gaseous atoms could not so affect the repulsive influence as to nullify it between heterogeneous atoms, while sustaining this repulsion, where the atoms should be alike.

1828. Moreover, as the rays of light have been found to be mere undulations in the ether; the rays of heat, being perfectly analogous in their attributes, must also be due to ethereal undulations. But vaporization may be affected by radiant heat, and gases owe their aeriform state to the same cause as vapor or steam; yet transient undulations evidently cannot form a permanent combination, so as to confer the durable elasticity of a permanent gas.

1829. It appears, then, that neither the doctrine of caloric, nor the undulatory doctrine, as it is received, will explain the creation of permanent gas. Under these circumstances a modification of the existing opinions is called for. It has, for some years, occurred to me, that the Newtonian doctrine of radiation might be associated with that of undulation.

1830. The fact that radiant heat could be collected by a mirror so as to raise the temperature of bodies placed in the focus, and that this process could take place in vacuo, as ascertained by Sir Humphrey Davy, had been adduced as unquestionable evidence of the materiality of caloric, the supposed fluid cause of heat. But as the cold proceeding from a snowball or any cold body could be collected by the same process, it was urged by some chemists that the evidence of the materiality of the cause of cold must also be admitted. Prevost met this argument by suggesting that no body in nature is absolutely cold. Every body, however refrigerated, is not so cold as to be incapable of greater refrigeration. Hence all bodies being absolutely above the zero of nature, are throwing off rays to each other, and where there is equality of temperature, they do not cause any change in their relative temperatures. The rays thrown off by A are compensated by those which it receives from B, and vice versa. But if A throws off to B more than B reciprocates, the temperature of A must fall until an equilibrium is attained. Thus, A being the mirror and B the snowball, the mirror is refrigerated, and causes a greater radiation from any body situated about its focus. This explanation was generally received, but to me, the following rationale, which I advanced, appeared preferable:

1831. I assumed caloric to exist throughout the sublunary creation, as the luminiferous ether is assumed to be diffused throughout all space by the undulationists; the diffusion arising from the reciprocal repulsion of its particles being similar to that which had been supposed to cause the diffusion of caloric. There is the greatest analogy between this diffusion and that which is known to exist in the case of gases. The process is the same, whether the gas be dense like chlorine, or thirty-six times as rare, as in the instance of hydrogen, and in the luminiferous ether resembles the process by which hydrogen is rarified, or might be rendered more rare, were the pressure of the atmosphere removed.

1832. It is known that in any gas or gaseous mixture like that which we breathe, if a deficit of pressure be caused in any spot, the gaseous particles will quickly move toward it, in order to restore the equilibrium of pressure, and that if, on the other hand, any augmentation of pressure be produced at any spot, the gas will move outward to restore the equilibrium.

1833. The particles being symmetrically arranged in lines, a row of particles may be conceived to lie between every two remote points. If we suppose any number of points in the focal body, and a corresponding number in the surface of the mirror, it may be conceived that the intervening ethereal or calorific particles will move in rows one way or the other, as the pressure in the focal space may become greater or less. Thus an effect is brought about, equivalent to that which the Newtonian idea of radiation involves; lines of particles proceed from the hotter points to the colder ones.

1834. The arrangement of the particles of caloric, which was originally, in my view, confined to the sublunary creation, appears of necessity to belong to the luminiferous ether, required by the theory ascribing light to undulations, though the last-mentioned medium must be endowed with ubiquity as above stated, so as to abound in every part of space through which light reaches the eye.

1835. The undulatory hypothesis supposes that a wave-like motion being imparted to a row of particles, by a luminous point in the surface of the luminous body, is transmitted, like the sound producing waves in the air, to the other end of the row.

1836. This undulatory progression has been roughly illustrated by the transitory serpentine movements which may be made in a cord, stretched like a clothes-line between the tops of posts.

1837. In order to make this illustration elucidate the conception which I advance, we have only to suppose that the cord, instead of being attached to the post, should be drawn rapidly over pulleys, and, while thus actuated, be subjected to a cause of undulatory vibration. It may be conceived that, by this process, the ethereal particles, while performing all which the undulatory theory requires, might at the same time perform all required by that of emission and material calorific radiation. Directed upon a vaporizable liquid, the undulations might perform the part of sensible heat; the ethereal particles, successively combining, might furnish the latent heat requisite to the constitution of vapour.

1838. Agreeably to Newton, the seven colours of the spectrum are due to as many different kinds of radiant particles of various refrangibility, or susceptibility of being bent from the rectilinear path when passed through the same refracting medium.[40]

1839. According to the undulatory theory, the colours are caused by diversities in the undulations producing them. Retaining this feature, the last-mentioned hypothesis, as modified by myself, appears to be competent to explain the phenomena of light as well as those of vaporization, produced by calorific radiation, since not only is any vaporizing liquid subjected to the transient effect of the undulations, but also may combine with the ethereal particles as they come into contact with it.

1840. Thus modified, the rationale of the rainbow, or prismatic spectrum, would not be that the colours indicate as many varieties of original radiant particles, but that they are to be explained agreeably to the undulatory hypothesis, which ascribes them to as many varieties in the undulations, just as the notes in music are ascribed to diversities of vibration.

1841. The ether, under this view, performs the part heretofore assigned to latent heat, by combining with solids so as to render them susceptible of expansion, and of electrical conduction by being liable to the polarization which constitutes electricity.

1842. Sensible heat, according to this aspect, is due to the vibrations of the ethereal fluid, which is sustained by the sun, by ignition in the interior of the earth, and by chemical reaction, including combustion and respiration.

1843. The correctness of the inference, that conductors owe their conductive power to ethereal matter entering into their composition, has been insisted upon in my strictures on Farraday’s speculation in some of the preceding pages. The facts admitted by this distinguished investigator of nature’s laws, gave to me a basis on which to rest an argument in favour of the existence of an imponderable cause of heat and electricity in metals, which seems to me unanswerable.

1844. Agreeably to the hypothesis respecting which the preceding preparatory suggestions have been made, gasification is not due to a repulsive atmosphere of ethereal matter, severally appropriated to each ponderable constituent atom, but to an attraction for every such atom exercised by the ethereal fluid, such as water exercises toward sugar, quick-lime, salt, or any soluble substance. The ether attracts the particles of certain solids, and is of course reacted upon by them. The particles thus attracted naturally distribute themselves throughout it, at symmetrical distances. Hence the law of Pettit and Dulong is verified, which, at least, holds good with all gasifiable atoms, that their capacity is inversely as their atomic weight.

1845. The atomic weights of hydrogen, nitrogen, and chlorine being severally 1, 14, 36, when associated with equal volumes of the imponderable ether, they will have still the same weight. Equal volumes will weigh the same as the atoms with which they are associated; and the capacity for heat, being directly as the volumes, will be inversely as the weights, the calculation being the same, whether ether or caloric be the imponderable principle to which they owe their gasification. By concurring with those chemists, who estimate the atoms of oxygen at 16, instead of 8, this gas will come into the same calculation.

1846. When heterogeneous gases are confined within the same cavity, that they should not react with each other is no more wonderful, than that the same mass of water may at the same time hold different substances in solution, which may add to its hydrostatic pressure though they have no reciprocal reaction.

1847. Sensible heat appears to be due to vibrations in the ether, kept up by the solar rays or central ignition within this globe. By the heat thus acquired the self-repellent power of the ether is augmented. When by refrigeration this source of repulsion is diminished beyond a certain limit, the atoms of certain vaporizable particles, such as those of steam and other condensible vapours, are approximated sufficiently to attract each other, and consequently coalesce and are condensed.

1848. It follows that light is due to undulation, sensible heat to vibration, and electricity to the polarization caused in the ethereal medium, while either in a free, or in a combined state. Thus this luminiferous ether performs the part heretofore attributed to latent heat or caloric in one state; in another state, that of sensible heat.

1849. Massotti has suggested that all bodies consist of two kinds of ultimate particles; that any two or more particles of one kind are repulsive of each other, while any two or more of different kinds are reciprocally attractive. Hence atoms are formed, consisting of one atom of one kind and one of the other kind. Of course, were the opposite forces exercised by the heterogeneous and homogeneous equal, the resulting atoms would be neither attractive nor repulsive; but assuming the attractive power to have the ascendency, the hypothesis would account for the property of gravitation.

1850. Let the suggestions of Massotti be modified, so far as that the extremities of each particle, whether of one or the other kind, are to be considered as endowed with opposite polarities, like those of the magnetic needle, as already suggested in the case of matter in general. Then in one relative position of the extremities they may be reciprocally repulsive, in the other reciprocally attractive; likewise one of the kinds of matter, like the light-producing ether of the undulationists, may pervade the universe, and be condensed in a peculiarly great quantity within perfect conductors: all this being premised, it may be conceived how the waves of opposite polarization, which proceed from oppositely electrified, or in other words, oppositely polarized bodies, cause the matter through which they pass to be decomposed or explosively rent.

1851. As elsewhere stated, in large bodies of water, waves are the effect of transference of motion successively from one part of the mass to the other; the rolling of the wave causing nothing to pass but the motion, and of course, the momentum is invariably consequent to motion. The waves by which sound is transmitted, are analogous; nothing being transferred excepting a vibration of the air, capable of affecting the tympanum of the ear with the impression requisite to create in the sensorium the idea of sound.

1852. Any affection of matter, capable of existing in successive parts of a material body, so that while the body is stationary, the affection passes from one part of the mass to others, may be considered as a wave of that affection, as reasonably as the affection called momentum is considered as producing a wave in water, when passing through it, as above described. It is in this way that I consider that the term wave of polarization may be applied to an affection of matter consisting of an abnormal position of the poles of the constituent particles, successively induced in rows of atoms, so as to proceed from one part of the series to the other.

1853. And as two sets of waves, of which the hollows of one should correspond with the elevations of the others, would, by being associated, produce an even surface and equalization of the momentum in the aqueous liquid, so, in opposite polarities, there might be reciprocal neutralization by the coming together of the polarities.

1854. Agreeably to the view which I take of the present state of our electrical knowledge, the phenomena designated under the name of electricity are due entirely to a process which I designate as polarization, and the consequences thereof. Those attractions and repulsions which have been found to exist between particles of matter, instead of being an endowment of the whole mass of each particle, seem confined, as already suggested, to particular terminations or spots, as we see this property on a larger scale in the loadstone or natural magnet. In the body long known under this appellation, the attractive power which it exercises is displayed usually at two distinct portions of its superficies, which are called poles. When a piece of steel wire is duly rubbed by either of these poles, it acquires a similar attractive polarity, which always appears at the extremities. When formed into an appropriate shape and freely suspended, such a wire magnet constitutes the compass needle, having the wonderful and all-important faculty of arranging itself within a meridian plane, so as to be always nearly north and south; the same pole invariably pointing in the same direction. The poles are named from the quarter to which they point, one being called the north pole of the needle, the other the south pole. This involves that the north pole of the earth itself has nominally south polarity; the south pole, north polarity.

1855. When two suspended compass needles are sufficiently approximated, it will be seen that between the poles which point in the same direction, there is repulsion; between those which point in different directions, attraction. When the dissimilar poles are brought into contact, they adhere; and if left cohering, will continue attached for any length of time; and while in that state of coherence, the magnetic power of the poles thus touching, being neutralized, disappears.[41]

1856. If two needles be laid parallel, an interval between them, the extremities being made to communicate by applying two wires of suitable dimensions, also parallel to each other, the magnetic power will be neutralized.

1857. It is inferred that analogous phenomena take place in the particles of masses or surfaces which are endowed with chemical affinity or even cohesive attraction.

1858. It is to the existence of the power by which these effects are caused, at opposite terminations, that bodies, in congealing or freezing from the state of liquidity, shoot into prismatic, oblong, regular forms, called crystals. This is illustrated in the formation of ice, which is seen to shoot into such prismatic crystals.

1859. When a pane of glass is so situated as to have the focus of a solar microscope thrown upon any spot, so that the glass thus affected may be between the eye of an observer and the microscope, any small crystals formed are greatly magnified. Hence if the focal space be moistened with a solution of certain salts, the solvent evaporating, crystallization ensues, and is seen to form appropriate figures for each salt employed. It is owing to this property that when certain solutions of various substances are evaporated, the soluble solid, as it is deposited from the solvent, arranges itself longitudinally; one atom attaching itself to the pole of another, until it creeps over the sides of the vessel in great quantity. The appearance of arborescence in certain minerals is thus accounted for. When an amalgam of mercury with silver is hung by a platina wire within a bottle of a solution of silver in nitric acid, there is formed a beautiful branching of silver filaments. These are longer, though more slowly formed, as the solution is more dilute. In very dilute solutions I have seen prisms of silver of more than an inch in length, so delicate, that but for the brilliancy of the surface they could not have been detected by the eye.

1860. Farraday distinguished two kinds of polarity—ferro-magnetic and dia-magnetic. That above described as taking place between steel magnets is designated as ferro-magnetic. Dia-magnetic particles under magnetic influence take position at right angles to that which would ensue from ferro-magnetism.

1861. This explanation being premised to enable the student to comprehend what is meant by polarity, I will proceed to explain electric phenomena, according to the theory which I hold.

1862. It is expected that the preceding discussions have prepared the reader to conceive that the atoms of all ponderable matter are endowed with two analogous but opposite polar powers, which we term polarity. That in any two atoms the dissimilar polar powers tend to make them unite, the similar powers having the opposite tendency. That in any inert mass the opposite powers or polarities are in contact, and thus reciprocally neutralized.

1863. It will be also understood that the ethereal fluid which pervades the universe as the means of illumination is assumed to consist in like manner of atoms or particles which are endowed with polarity, so that when the opposite poles are in proximity, there is neutralization: repulsion, and disturbance, when similar poles are approximated. This being premised, the allegation may be intelligible, that when bodies are electrified, the poles of the component atoms or particles are conceived to be deranged from their natural position of reciprocal neutralization, so that they react with exterior bodies, disturbing the poles of their constituent particles, and thus electrifying them by induction.

1864. This abnormal state of disturbance, is conceived to be produced on glass or resin, or any electric, when duly subjected to friction.

1865. Thus when in an electric machine a vitreous surface is rubbed by a leather cushion, the particles both of the leather and glass surfaces are deranged from their natural state of reciprocal neutralization, and present their poles in an active state, and the glass surface, moving through the ethereal medium, (812) polarizes it as it passes, the ether resuming its normal state till the ethereal atmosphere over the conductor is reached. To that it imparts durable polarity; the metallic superficies of the conductor taking the opposite state, so that the charge is retained until the glass goes to and returns from the cushion, with a farther supply of polarity.

1866. The charges of polarization received by the plates at each succeeding revolution of the plate or cylinder, is divided with the ethereal atmosphere over the conductor, and this process is reiterated till the frictional power has accomplished its maximum effect. Then the conductor is said to be charged positively, according to the theory of one fluid, and vitreously, according to that of Dufay, or the theory of two fluids. Meanwhile, if the cushion communicates duly with an insulated conductor, a process perfectly analogous to that just described has been charging that conductor, pari passu, with the one first mentioned. By these means we have two excited or charged conductors.

1867. If, before charging these conquerors, two scalps of hair be severally situated on them, it will be perceived that, as the charging proceeds, the hairs on each of the scalps rise, and endeavour to keep away from each other. But, meanwhile, the whole of the hair on either is attracted by that on the other conductor. Moreover, on touching both conductors with any metallic rod, simultaneously, the whole of the excitement disappears, and the hairs assume their normal position.

1868. In producing this discharge, iron is not more effective than any other metal. It is, in fact, known to be less competent for this species of conduction, than copper, silver, or gold.

1869. When the conductors are excited they have a powerful effect upon gold leaves, suspended as in the electrometer.

1870. The state of the conductors, when excited, as described here, is said to be static. Such a state of excitement is distinguished as a statical charge of electricity.

1871. In the next place, if we procure a horse-shoe magnet, lay it on a table, cover it with a sheet of paper, and then sift over it iron filings, we shall see the shape of the magnet delineated upon the paper, by the filings arranging themselves above its corners in preference. But as the sifting proceeds, the filings will be seen to extend themselves in filaments, so as very much to resemble the electrified hair above described. A tuft of the ferruginous filaments will be formed upon each pole of the magnet, each filament avoiding its neighbours, as far as possible. But while each filament, in either tuft, avoids every other in its appropriate tuft, the whole of the filaments in one, are attracted by those in the other. Thus, the charges of polarity which cause each similarly polarized filament to avoid those in the same state, induce those polarized by one of the poles of the magnet, to attract such as are polarized by the other pole of the magnet.

1872. Here is, so far, a great analogy between the phenomena of the polarization of filings and the polarization of the hair, above described. But then there is this difference: excepting iron, cobalt, and nickel, there is no metal which can, by contact with the poles of a magnet, neutralize the polarity by which the iron filings are affected; and even these metals produce this result by a process, the inverse of that by which charges of statical electricity are neutralized. In fact, the magnetic metal, far from acting as a discharger, acts as a keeper; and a piece of iron, of a suitable shape, applied to the terminations of a horse-shoe magnet, prevents the gradual diminution of the magnetism, which otherwise ensues. Hence the name keeper is applied to it, as well as armature, derived from the French.

1873. It will be perceived that, in a steel magnet, the charges are sustained at the terminations of a conductor, which, as estimated by Cavendish, conducts electricity with a velocity two hundred thousand times as great as water.

1874. The charge of the conductor of the machine is superficial, a gilt globe of glass holding as good a charge as a solid globe of metal; and, moreover, in this superficial charge, the ether and the air participate, undergoing a polar affection, analogous to that of the filings exposed to the influence of the magnet.

1875. On the other hand, in the use of the steel magnet, the charge is internal, and, other things being equal, increases with the quantity of iron charged; neither the air nor the ether participate in this magnetic charge. There is no mode in which the charges of the poles of a magnet can be made to pass from one to the other, through any interposed conducting mass.

1876. The retention of the charge seems to be dependent upon a state of the particles in which they are capable of being deranged from their normal position with a certain degree of extraneous influence, and can only resume their natural relative position by a contrary application of a similar agent. Although steel differs from iron only in containing, as an ingredient, one-fiftieth of carbon, this gives it the highly valuable property of hardening, when suddenly refrigerated; a result which may be accounted for by supposing that, in consequence of the sudden exposure to a powerful conducting medium, there is a sort of a jerk by which the particles loose from their midst an undue portion of their ethereal constituents, and cannot recover their normal arrangement after the refrigeration. When this effect is reached to a maximum, the steel is so brittle as sometimes to fly into two or more pieces when left to itself. When soft iron is subjected to the magnetizing process, it exchanges one polarity for the other with such speed, that, in some electro-magnetic instruments, this reversal is effected more than one hundred times in a second; but precisely in proportion as the magnetism is readily received, it is more readily lost. On the other side, when hardened to a maximum, steel can scarcely be magnetized at all. Thus, to have a permanent magnet, we must employ the metal in a state of induration between the extremes. These facts tend to corroborate the inference that magnetism is dependent on the relative position of the ferruginous particles. It is presumed that the ferruginous particles of which the filings consist indicate, by their direction, as seen externally, the direction in which the constituent particles of the magnet are situated beneath the metallic surface.[42]

1877. If to a wire, connecting the poles of a galvanic battery, iron filings are applied, each ferruginous particle becomes a little magnet, and displays exactly the same disposition to unite in filaments as has been represented to take place when they are exposed upon a sheet of paper, to the influence of a magnet supporting it. But while this affection is thus identical with that induced by the steel magnet, it differs therefrom, in its being as transient as the galvanic discharges to which it owes its existence. These, at the lowest estimate, are sufficiently rapid to go round the globe in two seconds; whence it may be conceived that the time taken to percur a few inches of wire must be almost infinitely brief. Hence, although the filings continue in a state of magnetization so long as the action of the battery is sustained, and the wire kept in due contact with the poles of the battery, it is only by a rapid reiteration of discharges, that this result is effected.

1878. As the relative position of the particles composing the steel magnet has been inferred to be indicated by that of the movable filings which they influence, we may suppose the position of the particles composing the wire, to be indicated by that which the filings take by which it is encircled. These are situated always as if forming tangents to the circumference of the wire, and hence it may be perceived that the metallic particles, forming the wire, have been shifted from their normal position, parallel to the axis, so as to take that tangential direction which the magnetization evinces.

1879. On one end of the wire being in communication with one pole of a voltaic series, on touching the other pole of the series with the other end of the wire, filaments of the particles previously situated parallel to the axis, are jerked out of the normal position with an inconceivable quickness, the discharge, however, not affecting successive parts of the length absolutely at once, but successively; so that there is a time required for the process, however inconceivably minute it may appear to us. The effect upon the filaments of filings, at the different ends of the wire, are perfectly simultaneous, and the effect analogous, but different in this respect, that the positive poles are presented externally at one end, the negative at the other, so that, when the polarizing affections meet at an intermediate point within the wire, neutrality ensues.

1880. Thus it will be perceived that no current passes through the wire, any more than the water which is seen to form a wave, on one side of a lake, passes with the wave which is seen apparently to proceed to the other side. Notoriously, in this case, nothing passes but the momentum, which is successively imparted to successive portions of the intervening water; so, in the galvanic discharge, successive portions of the intervening wire are affected by the original disturbing jerks, of which the power passes from each portion to that next beyond it, just as the momentum in the case of the aqueous wave.

1881. Upon these considerations I hold myself as warranted in calling the affections of the wire, as described, waves of polarization, not that the affection of the wire has the smallest similitude to that with which water produces waves, but that, in both cases, there is a successive communication of a property. It is well known that there is this analogy in the two cases; in either, opposite waves, on due meeting, produce reciprocal neutrality.

1882. The neutralization of the electro-polarity induced upon the charged conductors (1867) by touching both at the same time by a conducting rod, is effected in some degree analogously to the process in the voltaic discharge; since waves of opposite polarization are produced at each extremity, and, rushing toward an intermediate point, are neutralized by meeting. But the polarization in the case of the conductors, as has been stated, (1874,) is superficial, and extends not only to the surfaces of the conductors, but likewise to the surrounding ether and air, and does not affect the ponderable atoms of the wire unless the charge be too great to pass in this superficial manner. In that case, being condensed upon the wire to a state of great intensity, it causes a polarization of the atoms composing it, similar to that of the voltaic discharge, though less durable.

1883. From the preceding exposition it follows that the conduction and insulation of that species of electricity which is excited by an electrical machine or other frictional processes, exists upon the superficies of insulated masses, or that of the circumambient particles of the air or ether. This frictional electricity likewise passes preferably over the surfaces of conductors, so that the moistened surface of glass, or other non-conductors, conveys it with enormous facility. It is notorious, that when the air is moist, electrical machines are paralyzed. But this cannot be in consequence of the moist air acting as a conductor. Agreeably to some experiments which I made, a fog from hot water does not act as a conductor. Evidently, were a fog or a cloud a conductor, the air and moisture forming a thunder cloud could not be electrified, so as to give the discharges which constitute lightning.

1884. It is well known that a tube will carry more lightning than a rod, of which the sectional area should comprise the same quantity of metal. Yet, when the wire is too small to carry a charge outside, it is acted upon intestinally and may be explosively deflagrated. But while the existence of a film of moisture upon the glass legs of an electrical machine, may paralyze its power, to a powerful galvanic battery moisture is well known to be essential.

1885. If the poles of a powerful voltaic series, while highly charged, were severally to have a conducting communication with the conductors of an electrical machine, it would discharge them so rapidly, that the most active working would not enable them to give a spark; yet at the poles of the same series there might be charges accumulated which would, in effecting chemical decomposition, heating, deflagrating wire, or inducing magnetism, be immensely superior to that created by a machine.

1886. Farraday’s reasoning and observations, founded on the idea that the only difference between galvanic and frictional electricity was that between quantity and intensity, led him to take up the idea that a grain of water with an equivalent of zinc would evolve as much electricity as sixteen millions of square feet of coated glass, charged by a powerful machine of fifty inches in diameter. I am surprised that Farraday did not consider his premises erroneous, when he found them involving such startling conclusions.

1887. The source of this startling inference was, I think, as follows: Farraday entertained the opinion, that the only difference between voltaic and frictional electricity was that of quantity and intensity. He went so far as to intimate that this opinion would be entertained the more confidently as the electrician forming his decision should be better acquainted with the subject. I advanced what appeared to me unanswerable objections to this conclusion, but such as were not deemed by him worthy of reply. Unduly confident in his postulate, Farraday first ascertained the greatest effect which could be produced by a certain number of turns of a powerful machine, with a fifty inch plate, in causing a deviation of the galvanometric needle, and then, comparing the quantity of zinc and water required to produce the same effect through galvanic action, by a rule-of-three statement the result above mentioned was obtained. In my view the error arose from overlooking the fact that in the one case the whole discharge was exercised in polarizing the ponderable matter, while in the other only a portion of the discharge was thus employed, being only a secondary effect of the polarization of the circumambient medium. Only that portion of the charge which was forced into an association with the ponderable matter, had any effect on the galvanometric needle.

1888. According to Gaziot’s experiments, a Grove’s battery of 320 pairs would not give a spark before contact at any distance, although frictional machines, proportionally powerful, have given sparks at twenty inches.

1889. Thus the laws of conduction and insulation, as respects the two kinds of electricity in question, are different; the waves of polarization are in the case of the galvanic circuit confined to absolute contact with conducting ponderable matter. It cannot pass through the electrical medium or the air by the disruptive process. When once a passage has been made for it, it may pass convectively, carrying with it the polarizable matter, as may be seen in the arch formed between the poles of a powerful voltaic series after contact.

1890. This arch cannot be formed between two metallic points, because none but those of a most fixed and infusible nature can support the heat produced. It is only between charcoal points that it can be created, because no other competent conductor is infusible at the temperature of its volatilization. It is in fact only by the process in question, that charcoal can be volatilized per se. It may be inferred that as those waves of electro-polarity which require the presence of ponderable as well as ethereal matter cannot pass over an interval without the assistance of ponderable matter such as is supplied by the coal. On contact with each other, the points completing the circuit are subjected to an intensity of the polarizing power which causes the carbon of the points, in the state of vapour, to become associated with the ethereal waves, and thus produces the flaming arch, which distinguishes the scene of reciprocal neutralization.

1891. Three ideas must coexist in every rational being; nihility, mind, and matter. We can, of course, conceive of a perfectly void space, and likewise of a mathematical point, which designates a position not an entity. Yet, position cannot be determined without surrounding entities, between which this point exists, without having claim to any portion of those entities, whether there be only one actual material surface, or where several are cornered together. Of such points we have already treated, as forming at the immovable centre of a rotating mass, so that a centre is, of course, one state of the existence of such a point.

1892. After the considerations already presented, it will be seen that there is great difficulty in conceiving of the existence of an atom of matter endowed with polarity, and of course with two centres of two analogous, but opposite and irreconcilable forces. And we must consider that there are more than fifty such heterogeneous elementary atoms, all endowed with various degrees of affinity, so as that two may unite energetically to the exclusion of a third. This is designated as a case of decomposition, and may be exemplified by the process in which water is explosively decomposed by potassium, with which the oxygen of the water unites to the exclusion of hydrogen. When we see that from seven parts, by weight, of charcoal, and about nine parts of water, sugar ensues; that the sweetness with which this sugar is endowed, is the result of a difference between this substance and starch, in the proportion of the watery elements: starch consisting of less water than sugar, with the same amount of charcoal; when we learn that twelve parts, by weight, of charcoal, fourteen parts of nitrogen, and one of hydrogen, constitute the deadly prussic acid; and when, in fact, we discover that the atoms of matter which compose our flesh are capable of entering into as many active chemical combinations as the beads of a kaleidoscope can be productive of figures, then it will be manifest that the phenomena characterizing what we call matter, as well as the powers of that matter, are such as to prove our utter incapacity to comprehend the powers and properties of material atoms, and that we must not object to any wonder that nature may produce, because it is beyond our comprehension.[43]

1893. The belief in the powers displayed by matter does not then result from their being explicable, but from their being evident, just as the elaboration of the chick from the egg demonstrates the fact that the yolk and the white have been converted into a chicken without our being enabled to comprehend the process by which it has been effected. Such being the imperfection of our knowledge respecting the intricate nature of matter and its reactions, it seems to me inconsistent that there should have been such backwardness to believe in the independent existence of mind, of which the phenomena and properties are quite as evident as those of matter, the mode of existence and operation in either case being inscrutable.

1894. The great distinction between mind and matter is the presence of will on the one side, and the absence of it upon the other. Vis inertiæ is the antipodes of will; and if gravitation have any association with will, it will be that of the Creator; but in the inert mass actuated, it serves only to add to the evidence of incapability of self-actuation.

1895. Passion and reason, the parents of will, are properties as manifest as those which, surrounding a centre, give to it that idea of a central force which indicates the presence of material atoms, though it does not constitute them, as I have urged.

1896. The existence of vis inertiæ, gravitation, and chemical affinity, is not more evident as properties of ponderable matter than reason and passion and consequent will are of mind; nor is will less evidently the offspring of reason and passion, than momentum is of vis inertiæ and gravitation. The existence of these attributes of mind is as evident as is the existence of those of ponderable matter, and the incomprehensibility of their origin or mode of operation should no more be an obstacle to belief in the former case than in the latter.

1897. Nothing is more thoroughly fundamental and essential in the doctrine inculcated by revelation than the omnipotency of the will of God. According to Scripture, the whole heaven and earth, and all that is in them, sprung into existence in consequence of the fiat of the Deity, whose will, under the designation of “overruling providence,” is alleged to regulate every thing, even to the fall of a sparrow, or the advent of a pestilence. It follows that the suggestions which I have made respecting the powers of mind are perfectly orthodox, so far as the mind of the Creator is concerned; and as, according to orthodoxy, man is made after God’s own image, however humble and minute may be the being so made, his mind, so far as it exists, must be, within the sphere allotted to it, existing upon an analogous footing to that of its author. The idea of all things coming from the creative power of God as the first cause, involves the existence of the divine-will power, of the first cause; and consequently, beings endowed with an analogous will, must, so far as they have any available existence, be endowed with will-power, of which the potentiality may be more extensive in spirits than in mortals.

1898. It is because there is no other imaginable power which can be productive of the rationality of the universal creation, that forms the great argument for assuming the will of a reasoning Deity to be the cause of causes. Vain were it to appeal to any irrational force under the name of odylic, or any other, to explain the divine attributes on which this argument reposes. In like manner, the assailants of Spiritualism cannot find any nominal force, whether new or old, which can explain the rationality of the results which I have submitted to the public in this book, as coming from the minds of my spirit friends.

1899. It has been alleged above, that three ideas must exist in the conception of every rational being; nihility, mind, matter.

1900. Mind is distinct from matter in its usual acceptation; but it also differs from nihility. There are some attributes common to mind and matter; since they cannot be considered as nothing, they must both be something. Therefore, the word thing applies to either, and thing is sometimes received as synonymous with matter. But between these two kinds of things, mind and matter, we have an intermediate thing called spirit, which is sometimes confounded with mind. In its original sense, this word merely denoted a thin or refined matter, such as air, wind, breath. In chemistry, it has been applied to every thing obtained by distillation, as, for instance, spirit of wine, spirit of salt, spirit of nitre, of vitriol, spirit of turpentine.[44]

1901. Hence, by analogy, when the mind of a mortal, after death, was seen, or supposed to be seen, in a shadowy form called a ghost or shade, it was conceived to be the spirit or essence of the mortal body which it had inhabited. It was the body which the mind took or kept for its integuments after abandoning its perishable mundane casket, as the spirits are wont to call the carnal body.

1902. It is difficult for us mortals to conceive of mind without such a spiritual body. Yet, agreeably to information from my spirit friends, the substances of which the bodies, the country, and habitations of spirits are constituted, seem to have the attributes of materiality no less than the substances of which the bodies, the territory, and the habitations of mortals are constituted. Their spiritual substances perform for them the same offices as our material substances do for ours, yet it is expedient to distinguish them by different appellations, and those cited here have been sanctioned by custom at least as far as the time of St. Paul, or when these words in Genesis were first used: “The spirit of God moved on the surface of the water.”

1903. Hence, the words materialism and materialist have been made synonymous with unbelief or unbeliever in a future state of spiritual existence.

1904. Spirit has also been confounded with mind or soul, or so associated that we speak of the spirit of a friend, when intending to convey the idea of soul or mind.

1905. The soul seems to be understood as the basis both of the passions and the reason, uniting both the power of thinking and reasoning with those of loving and hating, of benevolence and malevolence, so that even the soul of Jehovah has been represented in Scripture as being actuated by jealousy, wrath, and vindictiveness.

1906. According to information from the spirit world, spirit is viewed as the clothing of the soul, and is not constant in its characteristics; but, on the contrary, varies with the plane which it occupies, so that its density is inversely as the rank attained. It is on this account that the inferior spirits cannot rise above the level to which they rightfully belong.

1907. The impression is conveyed that there is a state to be attained in the spiritual heaven, wherein the tenuity of the integuments of the soul are still more refined.

1908. According to the speculation in which I indulged in a previous page, a centre cannot differ from the nihility involved by the conception of a mathematical point, without a circumambient something, to which the difference is due, and, however difficult to conceive in what way the attributes of a human soul are associated about the centre whence their influence proceeds, this difficulty, having been shown to exist no less in the case of ponderable atoms, would be an objection to the existence of matter as much as of mind.

1909. The word mind is much used as synonymous with intellect or understanding, though it seems to me we consider it as more or less associated with the passions which actuate it. The word soul, on the other hand, involves the association of every thing which distinguishes a being capable of passion, and competent to reason, from a corpse. It is remarkable that, as spirits become more pure and intellectual, they should be alleged to become more refined in their spiritual integuments, thus removing further from the mundane state, and becoming less capable of giving those manifestations in which violent movements are witnessed.

1910. There never was perhaps a more eloquent exhibition of that which has been designated as ratiocinatio verbosa, than in the appeals made to the odic force as the means of explaining spiritual manifestations. It may be inferred, from the speculation into which I entered, when treating of mediumship, (806,) that there is a spiritual light and spiritual electricity, which performs for spirits in the spiritual world what our electricity and light does for us in this world. It was pointed out that the term magnetism had been applied to mesmeric phenomena rather in consequence of an analogy between them and those of electro-magnetism, than from any identity. To this spiritual electricity, mortals, in their spiritual organism, which coexists with the mortal body, during mundane life, are liable; being unconsciously under its influence.

1911. The phenomena of mundane light being ascribed to the undulations of an ethereal fluid pervading the visible universe, (1831,) and electricity being ascribed to the polarization of the same fluid, so the spirits ascribe their electricity and their light to the undulation and polarization of an analogous ethereal fluid. It is to this ethereal fluid of the spiritual world, that the phenomena called odic belong, as I conceive. We may speak of that ether as the odic fluid, and we may designate the light and electricity which it produces as odic light, and odic electricity.

1912. But the use of the term force, as applied either to the ether appropriate to this mundane sphere, or to that which belongs more especially to the spirit world, seems to me erroneous. Imponderable fluids may be instrumental to forces, but, per se, cannot have force. No imponderable material fluid can per se have any force, unless that of the reciprocal repulsion of particles, which causes their equable diffusion and resistance to condensation. Electricity has less force in proportion as it is more isolated. In vacuo it passes more diffusely and with less noise in proportion as the vacuum is more perfect. The violence of electrical phenomena is always dependent upon the reaction of the ponderable masses upon or between which it acts. In proportion as the matter on which it operates is more favourable to its condensation therein, or thereupon, the more violent is the deflagration or explosion which results. But in all the phenomena which have hitherto been recognised as the objects of strict physical examination, vis inertiæ has been indispensable to the exhibition of force. “Give me but where to stand, and I will move the world,” was the exclamation of Archimedes; but the conviction thus expressed, of the necessity of a resisting basis, is universally recognised. In other words, there can be no action without reaction, whether chemical, mechanical, or muscular force be applied. Of course, it is preposterous to speak of an isolated imponderable physical fluid, as possessing force per se. When left to itself it would remain inert, like any other inanimate matter. Clearly, isolated action on the part of such a fluid cannot be shown in any case whatever.

1913. Reichenbach alleged the substance or principle to which the name odic has been given to be visible, but he did not adduce any instance of its acting as a moving power so as to justify its being designated as the odic force.

1914. It is, however, unnecessary that those who admit the existence of an invisible ethereal medium through which, without muscular contact, or agency, effects are produced by will, should concur in their opinions respecting the nature of that imponderable principle. The question between those agreeing in the preceding principles, is whether it is to the will of mortals or to the will of disembodied spirits that such manifestations are to be attributed. I should think that no person who shall have read the communications which I have introduced into this work, as coming from my spirit friends, can ascribe those communications to the medium and myself. They must either suppose that there is a wilful manufacture of the wonderful and interesting information therein contained, setting aside the test conditions, through which they are sanctioned, as unreliable; or they must ascribe a wonderful fertility to the minds of the media and myself, through whom they have been obtained.

1915. So far from the ideas being obtained from my mind, which proceed from my spirit father, that he and I cannot come to one opinion on some points after much discussion. My father and sister have, by reiterated communication, as well established a conviction on my mind of their being that which they allege themselves to be, as if a correspondence had been carried on with them for the same space of time, say eighteen months, while they should be residing in another part of the country.

1916. But the whole superstructure built up by the most confident among the recent assailants of Spiritualism, Mahan, rests on the error already exposed in the case of its commission by Dr. Bell.

1917. It is assumed that spirits can never tell any ideas which do not exist in the minds of some persons present. Who was present when my spirit messenger conveyed to Mrs. Gourlay the request to send her husband to bank to inquire when a note would be due? Again, when cards were selected without the denomination having been seen by any mortal present, how could the denomination of the cards be spelt out upon the alphabetic disk?

1918. In his work, Mr. Mahan assumes that the odic force is identical with that which is the immediate cause of the spirit manifestations. Agreeably to the considerations above presented, no imponderable material principle, such as the ether of the undulation theory is supposed to be, can be a force. The only part which it can perform is that of being a medium of force. The fluid of electricity was never assumed to be a moving power, neither according to the Franklinian hypothesis of one fluid, nor that of two fluids, according to Dufay. Without chemical or mechanical disturbance, they would be as still as the water in a pond during a perfect calm.

1919. There is evidently, however, in nature, an imponderable cause of motion, and of other changes, more complicate than simple motion, and, I believe, only one such cause, and that is mind. No one who attributes the creation to the mind of the Creator, but must admit that the mind of the Creator and Ruler of the universe is the moving power of the universe. It must also be admitted that the mind of man, as a moving power, is very minute in comparison with that of its Author, or Source, but still resembling it so far as it reasons, and obeys the dictates of that reason, and causes matter to move in consequence of its designs, desires, wishes, or emotions.

1920. But if this will of the Creator exists, it must have some medium through which it reaches the objects which it influences, just as the ether of the undulationist is necessary to the transmission of light. It is through this medium that gravitation exists as one of the effects of divine will, since, although it appears to be a property of matter, it is inferred to be no less the effect of an habitual exercise of volition, than the erect posture preserved in man, by analogous means, unconsciously; whence, in him, it ceases with sleep. The human will, within its comparatively minute, humble sphere of action, must require also a medium analogous to that through which God acts; otherwise, how does a thought so quickly move the toe? While encompassed by its perishable tenement, there is a certain extent of this will-power enjoyed through the laws of God; but on casting off this envelope, the spirit, to be qualified for its new state of existence, becomes endowed with more extensive power of the nature in question.

1921. This power of the will exists and is displayed in the mesmeric phenomena, where the will of one individual dominates over the limbs of another. The power of the will of an individual over his own muscles, not only in the usual movement, but in producing a rigidity of the muscles of the arm or thigh, is of course notorious. But it appears that there are some persons morbidly susceptible of this rigidity, or at least preternaturally liable to it. Again, others have a will which is, in some degree, preternatural; hence, when such persons are in proximity, the one can actuate the muscles of the other, and even modify the impressions on the brain.

1922. Spirits, as above stated, appear to be endowed with this will-power to an extent proportioned to their necessities. Hence it was substantiated by my spirit father in the first instance, and by the convocation of spirits in the second, that they, like the genius of Aladdin’s lamp, can create, in their own world, the objects of rational desire or fancy by a fiat, but their will-power cannot directly move mundane bodies. In order to effect this, they must avail themselves of the coarser medium of the human will-power, in which case they act, as one mortal may act upon the will-power of another in proximity. The will-power aura of human beings and of spirits seems to emanate from their organism respectively, and, no doubt, connects duly with that of God. Hence, there is thus, that association of the divine will, with all animated beings, which is suggested by the popular theology. The will, and the aura through which it acts, varying with the organism with which it is associated, it requires a certain coincidence in the attributes of a spirit and a mortal, to enable the former to use the aura of the latter to produce any manifestation of its will or ideas. But so far as this coincidence exists, the power is enjoyed. That such coincidences have arisen, I conceive must be evident from the careful consideration of the facts which I have recorded in this work.

1923. The question is put by the Rev. Mr. Mahan, why the odic force, existing in nature, may not be productive of the results ascribed to disembodied spirits? He overlooks the fact that no inanimate imponderable principle can be, per se, a moving power; that inanimate matter does not move itself. Then, as I understand, agreeably to another phase, he inquires why may it not become an instrument to the minds of the mortals concerned?

1924. In the first place, there are facts within my experience which cannot be explained by any possible exertion of any mundane mind, were those concerned to concur in striving to accomplish the result. Thus, how would it be possible for Mrs. Gourlay and myself to have brought about the result of which an account has been given in the supplemental preface of this work, and upon which remarks have been made in other pages? It is utterly impossible that, by any imaginable process, Mrs. Gourlay, having no previous hint, could have become the instrument of my volition at the distance of nearly a hundred miles from Philadelphia, and when, at the time, she was intently engaged in receiving, as she alleges, a communication from her spirit mother to her brother, who was her visitor from his abode in Maine.

1925. Again, it cannot be imagined that things would be communicated by my spirit father and others, of which I was ignorant when they were made. The same may be said of Mrs. Gourlay, as she knew nothing of the facts communicated to her, for me. Then, when the narrative of those facts was read over to the spirit, there were often things to be explained and views to be justified, in opposition to my previous impressions. Conversing frequently with Mrs. Gourlay, I know that she had none of the important impressions respecting the spheres, which were conveyed through her for my edification.

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1926. “Evidence that the Scriptures are given by inspiration of the Spirit of God, as contrasted with the evidence, that the spirit manifestations are from the spirits of men.”

1927. The Rev. Mr. Mahan, not satisfied with endeavouring to refute Spiritualism directly, devotes some pages of his work to the object of bearing it down by the weight of Scriptural superiority, both as to the evidence, and its moral tendencies. This renders the expediency of the strictures which I have made, or may make, on the other side of the question, unquestionable.

1928. There are several truths, which I deem to be axiomatic, which are irreconcilable with the truth of Revelation, (18 to 20.) Merely to state them is to refute Mr. Mahan’s allegation above cited. With readers who will not admit the axioms to which allusion is made, I must agree to differ. (See page 34.)

1929. In the first place, I have represented it as a contradiction to allege that an omnipotent, omniscient, and prescient God can subject any thing to probation, (1380.)

1930. In the next place, I hold that an omnipotent God cannot wish men to have any religion, without that object being effected.

1931. I answer these queries in the affirmative, and of course consider the theology of Revelation as involved in a contradiction, so far as it represents an omnipotent and prescient God as wishing any creed to be adopted which has not been adopted.

1932. As a corollary to these axioms, it results that God never has performed any miracle for the purpose of conveying a knowledge of the true religion; simply because all that have been alleged to have come from God have only produced religious discord. Of course God, foreseeing the failure of those miracles, would not have resorted to them.

1933. This I answer affirmatively. The truth of the affirmative is as clear to my mind as any of Euclid’s axioms.

1934. Another conclusion I consider as inevitable: that no document can be substantiated by the facts of which it furnishes the sole evidence.

1935. In this predicament I place the Bible, the Koran, the Shaster, or Veda, and the Zendavesta, or any religious record of antiquity.

1936. Manifestly, a record made by man can have no higher authority than that of the men whose testimony it records, and those by whom it was recorded.

1937. If we are to judge of the Jewish priesthood by the example afforded by Samuel, we have no more reason to trust a Hebrew pontiff than a Romish pope, (1091.) Bishop Hopkins has sufficiently shown how far priests are to be trusted, (1296.) What would be said of any book, alleged to be due to Divine inspiration, if it had, agreeably to its own authority, an origin no more reliable than the allegation of a priest that it had been found in a temple or church, there being no other evidence of its not having been forged by the priest, or his accomplices, than his own allegation? What better evidence would there be of the sacred origin of such a document, than there is of the Book of Mormon—the Bible brought forward by Joe Smith? Yet the following quotation will show that there was no Bible in use in Judea in the reign of Josiah, 350 years after the reign of David, and just before the Babylonian captivity; and that, in consequence, idolatry had to a great extent superseded the true worship.

1938. Under these circumstances, the high priest alleged a copy of the Bible to be found, and sent it by a scribe to the king. This monarch had lived in such ignorance of the existence of this holy code, that he was thrown into a state of such deep penitence for the sinful omissions arising from his ignorance, as to rend his clothes by way of expressing his sorrow. Moreover, orders were forthwith given to have the abuses abated, which had been introduced solely through ignorance.

1939. I view this evidence of the highest importance at this time, when such men as Mahan, and the anonymous author of the parodied letter, (1182,) are appealing to the Bible as the inspired word of God, and thus making God sanction a catalogue of atrocious crimes and indecencies, and when this imposture is to sit as an incubus on those truly moral impressions which the blessed spirits of the immortal Washington and other worthies, as well as my honoured father, would communicate for the amelioration of the religion and morals of mankind. I repeat, that I consider it of immense importance that attention should be called to the questionable foundation on which these pretensions to inspiration are erected. I shall, therefore, not only quote a portion of these pretended words of God, but also that part of a chapter in the Book of Josephus which narrates the same all-important occurrence more fully and satisfactorily, though giving the same evidence essentially.

1950. After the Pentateuch had been viewed as the word of God, made known to a people as their peculiar inheritance, lifting them, in their own estimation, above the rest of mankind, as God’s chosen people, this code being the sole authority for their bloody and rapacious course toward their neighbours, is it credible that such a document, had it ever existed, could have become both obsolete and forgotten?[45] Yet we have no alternative but to admit this absurdity, or to conclude that the Bible has no better authority than the Book of Mormon; the one being no more than the other the work of a designing priesthood and would-be rulers.

1951. What credit would be given to any work having no better authority for divine origin than that of the allegation that some pope had found it in a cathedral or in the Vatican, and had sent it to some monarchical bigot as the mislaid testament of the Almighty, given by inspiration through some ancient predecessor of his holiness?

1952. It may be difficult to conceive that Hilkiah and his associates, in writing a book, as proceeding by inspiration from Jehovah, could have fabricated any facts so derogatory to an immaculate Deity as those mentioned under the authority of Moses. How impious must have been their conceptions, to represent him as authorizing them to borrow trinkets of the Egyptians, in order to purloin them; the sanctioning the cold-blooded murder of three thousand people for religious error; the slaughtering of whole nations, even to their suckling babes, as in the case of the Midianites, Canaanites, and Amalekites, with the setting aside virgins for the fate from which the Roman Virginius relieved his daughter by his dagger! It is difficult to conceive that an idea, so derogatory of God, could have been entertained by his chosen people. Yet, on the other hand, inasmuch as they were written, there must have been some mind so impious as to have originated them; and it may be a less wonder that such fabricators should have existed in a cruel and barbarous age of the world, than that, in the present age of superior morality and civilization, they should find endorsers in the professed ministers of the Being whom they have thus misrepresented.

1954. To this very admissible truism, I add that an omnipotent and prescient God could not have any occasion to perform miracles in attestation of any thing, since, by the premises, his will must be carried out without miracles. That any thing should, even for an instant, be contrary to his will, is inconsistent with his foresight and omnipotency. It would be a miracle that any thing counter to his will should exist.

1955. The next postulate of Mr. Mahan is: “No religion attested as true by divine miracles can be false.”

1956. Was this proposition ever impugned? No one would resist the unquestionable dictates of God, however conveyed, whether by miracles or any other means. The question is not whether a religion attested by divine miracles should be accredited, but whether there were ever any miracles, attesting any religion, performed; and if so, what religion has the peculiar merit of having been thus attested? Millions, who believe in other religions, deride those miracles of revelation which Mr. Mahan would adduce; and Protestants do not admit many which the Romish Church sanctions. For one, I deny that any miracle has ever been performed with the view of attesting any religion whatever. No miracle could be necessary to attest the will of Omnipotence any more than to enable a man to wave his hand. But, admitting that it ever has been necessary, no miracle has ever been resorted to for the purpose in question, since none has answered the desired end. This would not have been the case had miracles been resorted to by prescient omnipotence.

1957. A miracle, as defined by this author, on page 345 of his work, is an event “whose existence and characteristics can be accounted for but by a reference to the direct and immediate interposition of creative power, as their exclusive cause.”

1958. I reassert that, where omnipotence and prescience are concerned, such interposition could, in no case, be requisite. The miracle would be, that there could be any thing so contrary to omnipotent will as to require any miraculous interference to set it right!

1959. Instead of assuming, with orthodoxy, that our heavenly Father is quite omnipotent, spirits hold that his powers are only such as this magnificent and almost infinite universe involves; consequently, there is no necessity on their part to admit that every thing must be exactly as God wishes it to be. They are not obliged to consider him as allowing mischievous ignorance, sin, and misery to exist, while by a fiat he could correct them; and still less are they involved in the necessity of supposing that, while able to make every thing perfect, he, from choice, makes them imperfect, and yet has had to resort to drowning his creatures by a great flood, and subjecting whole nations to degrading captivity; authorizing one nation to massacre another, even to each suckling babe, for wrongs done centuries before.

1960. By Spiritualism, the Deity is represented as operating by general laws, from which, consistently with his attributes, he cannot deviate, having to perform no miracle to attain his ends; and that through these laws he is incessantly acting for the good of mankind; and the whole universe is progressing under his benign controlling influence.

1961. Thus we have the two systems, that of progression last mentioned, and that of probation above objected to; which last, being in diametric opposition to an axiomatic truth, is, on this account alone, manifestly absurd.

1962. But, admitting that miracles could, without inconsistency, be supposed to be resorted to by prescient omnipotence, in order to produce or prevent some consequence of a general law, in the making or carrying out of which an all-wise and all-powerful being inconsistently displays a want of wisdom and foresight, it must be perfectly clear that a prescient being would resort to such miracles as would produce the desired effect; not such as would be only partially seen or believed, and would become a new source of discord. Omnipotence could certainly devise miracles which could be seen and be believed in by all men; and which would so impress their minds, as to make them believe in what they should hear and see. By a single fiat, God, if as omnipotent as represented in Scripture, could make all his people of one mind. He would not send them a “sword to separate father from child, mother from daughter, mother-in-law from daughter-in-law,” and to make the subordinates of each household rise in rebellion against their master. A prescient God would not perform miracles of such doubtful character as, for want of evidence, to oblige one of the miracle-makers to enforce a belief in them by treacherous and cruel assassination, as did Moses. God would require no evidence of his miracles but such as could be recorded in the minds of believers. He would not have the records of his will so situated, as to be liable to be confounded with the fabrications of priestcraft. If devils were to be cast out, he would not have drowned a herd of swine, merely to give those immortal miscreants a ducking.

1963. So far are the miracles narrated in the gospel from commanding my credence, that the account of them proves to me, that the Evangelists were men without discretion, in recording any thing so absurd and incredible, and so useless to the main object, of giving a knowledge of God, and of the means of reaching a future happy state.

1964. How absurd to represent God as performing miracles remotely and indirectly bearing upon his object, instead of exercising his omnipotent power universally, effectually, and at once!

1965. If God were to adopt any miraculous means to make his will known, they would not be such as would fail in attaining their end. None but an idiot would resort to measures foreknown to be incompetent to the object for which they should be devised. As no miracles that have been alleged to have been performed have been productive of general conviction of the truth of the creed which they have been alleged to support, it follows that they could not have had a divine origin. A prescient God would not have resorted to incompetent miracles.

1966. This reverend author is likewise of opinion that nothing but miracles can be appealed to as evidence of the divine origin of Christianity or of any other religion.

1967. When miracles are appealed to by different sects, in support of their conflicting pretensions, it must result that, if religion is to be founded only on miracles, that religion only can be recognised as true whose miracles are so pre-eminently evident as to abrogate all others that conflict with it. But it is notorious that the miracles brought forward by each sect are denied, if not ridiculed, by others. Appealing to miracles is, in fact, appealing to the human evidence on which they depend. In like manner, any religion which rests on assumed inspiration, rests, in fact, on the evidence proving that the inspiration claimed ever took place.

1968. But are we to believe in all miracles which have been alleged by men to have happened? Are we to believe any book to be inspired, because men, who contradict each other, alleged it to be inspired? and if several books are alleged to be inspired, how are we to choose between them? Is a man’s choice of these books to be governed by his education? If brought up in Turkey, is he to believe that the Koran is the word of God; if in Christendom, the gospel? If all who surround him were to treat it as impious to doubt that a book is the word of God, is he to submit to this dictation, or is he to exercise his own judgment, and examine whether the Bible of the Christian, and the miracles on which it rests, are not more likely to be true than the Koran and the miracles on which it rests? But if, after having examined both of these works, he finds that the miracles on which they rest are, in both cases, entirely dependent on human testimony, and that this testimony is disputed on one side by the Mohammedans, and on the other by the Christians, and that each party only admits such miracles to be true as harmonize with his own religion; that miracles told by profane writers rather tend to discredit than to corroborate the occurrences with which they are associated,—will not the inference naturally arise that the belief in miracles is the result of religion, not religion the result of belief in miracles?

1969. An analogous result may be perceived in relation to any extraordinary manifestation in Spiritualism. Scarcely any one will believe that the spirit hand (1513) has been seen and felt at Koons’s establishment in Ohio, unless previously a convert to Spiritualism. Thus he does not become a spiritualist by reading the account of that manifestation, but believes the manifestation because he has been converted to Spiritualism. Did the truth of that manifestation rest upon the evidence of only one set of eye-witnesses, even spiritualists had not believed in it. As miracles have ever been alleged to have been seen only by very few persons, and have never been of a nature to be seen by a succession of observers, I cannot conceive why any man, in any age or time, could be reasonably expected to display a credulity, the inverse of that now exhibited, as respects this spiritual manifestation. Scarcely any person, without being an eye-witness of the fact, has been brought to believe that tables move without human contact. By recurrence, the reader may perceive that in my letter of February 3, 1854, I use this language in my letter to Mr. Holcomb: You believe that tables move without contact, because you have seen them so moved; I am skeptical, because I have never seen them moved without contact, though I have been at several circles, (698.)

1970. When I stated to my friend, Professor Henry, the experiment illustrated by plate 3, with the utmost precision, made twice on two different evenings, he said: “I would believe you as soon as any man in the world, but I cannot believe that.” Yet the result of that experiment was nothing more than the fact of bodies moving when uninfluenced by any apparent mortal agency, accompanied by a demonstration of a governing reason; a result which has been established again and again by myself with the greatest precision, and by many other investigators. Evidently, if this had never been repeated, it would have been treated as a mental hallucination on my part by my comrades in science and all the rest of the community.

1971. Such is the difficulty of inducing credence, in enlightened minds, of any thing which is inconsistent with those laws of nature with which they have become familiar. Clearly, in the present advanced state of the human mind, no miracles would be believed on hearsay testimony.

1972. It seems as if facts, incredible at first view, are always believed when they are confirmed by being seen by independent and disinterested and intelligent observers sufficiently often, and under such modifications, as to make all such observers believe in them. We are willing to believe in a mysterious fact as one of a genus, but not when isolated. If I may judge by the incredulity with which my observations in Spiritualism have been met by those who had previously considered me reliable, I should deem it utterly impossible among intelligent, well-educated people of the present day to induce a belief in an isolated miracle; and, as respects ignorant, bigoted sectarians, the difficulty to obtain credence would be at least as great.

1973. Were our heavenly Father now to cause miracles to be performed as wonderful and as isolated as those mentioned in Scripture, as no one would know any thing of them direct from God, excepting those by whom they might be witnessed, it would only cause the narrators of them to be ridiculed, as those spiritualists were ridiculed who first asserted their belief in spiritual manifestations. In order, therefore, that miracles should be believed in by an enlightened community, belief would have to be instilled by education or supported by reiterated observation, since, in enlightened communities, no miracles would be believed in but those which should come within these conditions.

1974. There is not a single miracle mentioned in the gospel which tends to throw light upon the alleged object of Christ’s mission. The object of their performance was mainly to prove his supernatural power to those who should believe in them, and thus to cause him to be accredited as a missionary from God. So far from their ever having had an effect of this kind on my mind, gospel miracles tended only to destroy my confidence in the veracity or discretion of their narrators, upon the same principle that spiritualists have lost weight with their intelligent friends by mentioning manifestations which were considered by these as incredible.

1975. I can foresee a great triumph for spiritualists, sooner or later, in the world to come, if not in this; but this result will not flow from the conversion of their skeptical friends to a belief in the manifestations which may have been viewed by the narrators, as described. The conversion of skeptics will arise from their own observation, with the concurrent testimony of many reliable witnesses, all tending to the verification of analogous phenomena.

1976. The miracles of Scripture never have had nor never can have this species of corroboration, and of course will make but little progress among people educated under conflicting impressions. In this age of bigotry in favour of all educational mysteries and extreme skepticism as to innovations, the last thing which could obtain credence would be miracles of the nature of those which Mr. Mahan assumes to be the only foundation for religious belief.

1977. It has already been urged that Moses was, by his own account, a worldly man, who, as I conceive, was guilty of a misrepresentation in alleging that the Creator of the hundred millions of solar systems comprised in this universe (1342) made him and his people especially the object of a partiality, authorizing them to plunder and extirpate all the neighbouring people: moreover, that Moses was worldly-minded in the extreme, and so intent upon acquiring lands in this world, as to neglect his opportunities, if he had any, of learning from Jehovah, in frequent alleged intercourse with him, any information respecting the immortality of the soul, (1091, 1098, 1271.) My attention has been recently turned to the 24th chapter of Exodus. It is there mentioned that Moses, with more than seventy elders of Israel, went up the mount, and there had an interview with the God of Israel, when “they saw God.” It is then stated that “The Lord spake unto Moses, saying, Speak unto the children of Israel, that they bring me an offering. And this is the offering which you shall take of them, gold, silver, and brass, and blue and purple, fine linen, and goats’ hair,” &c.[46]

1978. There are then two or three chapters occupied with the specification of the various valuable articles of gold, and precious wood, and stones, required by an omnipotent God to furnish a tabernacle. Such is the misuse made by this pretended missionary of God, of the opportunity of learning that which is above all price. How many thousands of human beings have been willing to lay down their lives for religious truth!—and yet this pretended favourite of Jehovah, by his own account, spent his time in getting baubles, making the Almighty his agent. It may be that the whole is a fable, and that the account originated in the time of Hilkiah, when the Pentateuch was acknowledged to have been found accidentally. But if Moses and the elders really ascended the mount, and represented themselves as seeing God, and receiving those directions, evidently they were all a set of impostors, who resorted to this mode of obtaining furniture for the tabernacle.

1979. Among the errors propagated industriously by fanatical sectarians, is that of representing the Old and New Testament as of inestimable importance, as the only source of our knowledge of a future state of existence, of which heathen writers are mentioned as deficient. In refutation of the calumny thus promulgated, I deem it expedient to quote the following sentiments ascribed by Xenophon to Cyrus, King of Persia, in addressing his children:

1981. Let this be compared with the inexcusable inattention of Moses, taking his own narrative to be true, in communicating with God about every thing else, almost, excepting that which concerns immortal life. If the despicable criminality of Abraham in putting his wife at the pleasure of two heathen kings successively, and their repugnance to have violated his connubial rights, be taken as a fit test of comparative morality, if these sentiments of King Cyrus be compared with those of the Jewish lawgiver as respects immortality, the chosen people of God were much below some neighbouring heathens both in morality and religion.

1982. This inference will be fortified by comparing the portraiture of the Deity as given by Moses (1140) and Samuel, (1091,) with that given by Seneca, (1224.)

1983. Much has been said in Scripture and by its votaries against idolatry, but I do most seriously consider the Old Testament as a more pernicious idol than any image or statue can be in the nature of things.

1984. An image or statue does not speak; it suggests nothing cruel, unjust, or indecent to the worshipper; neither do any of the objects usually treated as idols. It must evidently be an error to accuse idolaters of contemplating the inert image to which they kneel, as their God. They must see that it neither does nor can do any thing. They must perceive that, fixed in one place, the image cannot have that ubiquity or efficacy, essential to divine power. It follows that the object of adoration must be an invisible power associated with the idol, which may occupy the image only when invoked. In every temple devoted to Jupiter there might be a statue of Jupiter, and yet it was never held that there was more than one Jupiter. From the verses subjoined, from Pope’s translation of the Iliad, it appears that Homer gave to Jupiter a supremacy which made the other deities bear to him no higher relation than that which the archangels do to God, according to Christianity:

1986. But when a book is made the word of God, which patronizes men as belonging to a chosen seed who are guilty of cruelty, robbery, fraud, massacre in cold blood, it becomes a more active and mischievous idol than any dumb beast, image, or statue can be. An idolater worships a silent idol as the representative of God. The idol cannot say, “I am a jealous God: I wax hot in my wrath.”

1987. Mr. Mahan urges, that the sufferings undergone by martyrs to Christianity is evidence of its truth, whereas, it seems to me that it only proves the conviction of the parties, which, if displayed by a dervise or a fakir, would be called bigotry. But if suffering in a cause is evidence in its favour, there have been sufferers on the other side, as well as on that which this author has undertaken to uphold. It is but fair, if those who suffer for one side should have their suffering held up as proof of their conscientiousness, the same conscientiousness should be conceded to those who have suffered for the other. The author of the pages I am about to quote, the Rev. Robert Taylor, was, for want of a better answer to his publication, condemned to Oakam Jail, in England, for one year. It was there he wrote his Diagesis, copies of which may be had of Mr. Curtis, No. 34 Arch street, as well as other books which may assist readers to form an opinion for themselves. I shall quote some pages from this work, which, being studied after reading Mahan’s arrogant allegations, will make good the old saying, that “One story is good until another is told.”

2013. The silence of Josephus respecting Christ induced some Christians to concoct the pious fraud of interpolating in his history a notice of the career and crucifixion of Christ, but subsequent Christian writers have detected and exposed the interpolation; so that the history alluded to, written soon after Christ’s death by the distinguished Hebrew, contains no notice of those events; and, from the following passage in Gibbon, it appears that it did not awaken much attention among the Romans. Yet Mahan, assuming the opposite to be true, urges it as evidence of the evangelical account, that the phenomena drew universal attention.

2015. The example is set in the Old Testament of attributing the worst motives to every one who does not concur with the accusers in religious opinions. I conscientiously believe that the Israelites who made the golden calf were at least as righteous in their worship as those who treacherously and cruelly massacred them in obedience to an order strangely represented as sanctioned by Jehovah: “Put every man his sword by his side, and go in and out of the camp, and slay every man his brother, every man his companion, and every man his neighbour; and the children of Levi did according to the words of Moses, and there fell of the people on that day about three thousand men.”

2016. Obviously, the only way in which those who, with Mr. Mahan, can find any pretence for ascribing this horrible sanguinary order to the inspiration of God, is by treating idolatry as so wicked as to be punished, not only in the immediate transgressor, but in his offspring to the third and fourth generation. Is it not a fairer way of viewing this affair to infer that Moses and his partisans were covetous, unprincipled men, who did not hesitate at swindling, lying, massacre, or any measures requisite to give him and them ascendency? Was there ever a greater analogy between the measures of any two evil-doers than those of Mohammed and Moses, both professing communion with God, which we now know could not have taken place, and both pleading his commands to exercise the most horrible intolerance at home, as well as cruel rapacity abroad?

2017. Mohammed appears to have been more successful than Moses in convincing his followers of his mission. There seems to have been a great distrust of Moses, which he artfully always ascribes to the impiety of the unbelievers; like all other religious impostors, identifying his word with that of God. Nothing but his inability to convince the skeptics of the divine origin of his mission could have induced them to worship idols in opposition to his remonstrance; and the fact that Aaron assisted them in casting the golden calf, can only be explained by his participation in the heresy. Does not this alleged conduct on the part of Aaron render the whole affair so absurd as to throw doubt over the whole history? Moses, while killing the malcontents, could hardly avoid punishing their ringleader. Moreover, how could one who would assist in idolatrous worship, be fit to hold the office of high-priest, into which he was soon afterward installed with great pomp?

2018. It is perfectly clear, to my mind, that a pagan who sincerely worships any thing as his God, really worships God. He stands in the same relation to his God that a debtor stands to his real creditor when paying a forged draft.

2019. Wicked priests have raised a cry against idolaters, as the real thief strives, by calling after some innocent person within view, to divert the hue and cry from himself. As an exemplification of this species of wickedness, I quote here a speech made to the Emperor Constantius by Julius Firmicius Maternus, (Taylor’s Diagesis, page 144:)

2021. It should be recollected that this diabolical address was made to the Christian son and successor of Constantine. Can there be a more shocking picture of the mischievous consequences of the example and doctrines of Moses as respects idolaters? Certainly, Constantius was not any better for his Christianity, when he could listen, without indignation, to such wicked suggestions!

2022. It is alleged that in the city of Thessalonica the Emperor Theodosius put to death all the pagans that breathed, in obedience to Christianized Mosaic intolerance, which in modern times was carried out in the massacre of St. Bartholomew’s day, and the Inquisition. Such were the effects of the propagation of Christianity, with the appendage of the Pentateuch to the swordlike attributes with which Christ endowed himself: “Think not that I am come to send peace on earth; I come not to send peace, but a sword!” Matt. x. 34.

2023. Shakspeare truly makes one of his characters say that whosoever takes away the good name of another commits a more wicked theft than one who takes a purse. But in this portrait of the effect of calumny there is one important feature omitted, which is sometimes the most injurious: I allude to the pain of mind created by a false accusation. If, as I have before urged, it be wrong to hurt the flesh by a blow, is it not wrong to hurt the soul by calumny? The sting of the fangs of the viper, no less than the paw of the lion, may give a mortal infliction; but no less painful may be the effect of a false human tongue. Is it not as great a wrong to wound a man’s soul as his flesh? Yet there never has been any hesitation on the part of sectarians to express any painful opinion as to heretics or idolaters. The word infidel, so much more deserved by themselves for their violation of the precepts they profess, is used as a matter of course, and, coupling with an error in worship a heinous sinfulness, the idolater is always in the wrong. But reasonably, upon the grounds which have been advanced in the preceding portion of this work, (1245,) idolatry may be an imputation against the intellectual pretension, but not against the integrity, of the worshipper; and for one I consider the propensity to the worship of idols displayed throughout the whole of the Jewish history, and even by Solomon the “Wise,” as a strong proof that there never was sufficient evidence presented to the Jews of the divine origin of the books of Moses, or any others represented as conveying God’s holy word.

2024. It is not doing as we would be done by to accuse any worshipper of bad motives, for the reasons which I have above given; and when it is considered how unwilling people are to part with their property, the fact that the Israelites gave their gold ornaments to enable Aaron to cast a golden calf, shows that they sincerely believed that their worship would be acceptable to some deity who had the best claim to their acknowledgment. If they mistook the object, it must have been an error of the understanding, which it would have been evidently more reasonable to have corrected by reasoning and evidence, than by punishment.

2025. While such eminent men as Mahan, and the learned Goliah of my mundane guardian spirit, will hold up this, to my mind, barbarous and preposterous Pentateuch as the word of God, I am obliged to meet them upon the ground thus stated; but there are other highly respectable clergymen, who concur in questioning that the Pentateuch existed until after the return of the Jews from their captivity; and there is evidence, agreeably to the quotations I have made, that this alleged work of divine inspiration, or word of God, as stated in the Second Book of Chronicles, and 22d chapter of the Second Book of Kings, has no better foundation than the word of the priest Hilkiah and his accomplices.

2026. The Rev. Mr. Norton, in a laborious investigation, shows that, according to internal evidence, almost all the important facts stated in Genesis and Exodus are inconsistent with each other or the circumstances under which they are alleged to have happened.

2027. Mr. Mahan conceives that the willingness of the believers in the gospel to sacrifice their lives in testimony of the sincerity of their conviction proves the truth of revelation. Wherefore, then, does not their exposure to the slaughtering sword of the partisans of Moses prove the sincerity of the Israelites in their worship of their idol? No wise knave would do any thing so absurd. History shows that many of those who have been most willing to make sacrifices for their belief have been great fanatics. Their willingness to suffer only proves the intensity of their belief, not the truth of the miracles which they believe.

2028. Having first assumed, contrary to the fact, that the mission of Christ was generally accredited in the contemporaneous pagan communities, Mr. Mahan claims this to be evidence of the facts stated by the evangelists.

2029. But if the belief in a mission by contemporaries is evidence in its favour, is not the disbelief of contemporaries evidence on the other side? Is not the fact that Moses could only expel idolatry from the Hebrews by the sword, a proof that he was unable to convince them by any adequate evidence of his claims to inspiration?

2030. This surmise, respecting the inadequacy of the facts and reasoning which Moses had to advance in favour of his pretensions as a missionary of Jehovah, appears to be fully justified in the history given by Josephus. From the following language, which this distinguished Jewish historian alleges to have been held by one of the Israelites, it is evident that Moses was then viewed as no better than Mohammed or any of the usurping popes of Christendom. While Protestants sanction such religious despots as Moses and Samuel, they ought not to complain of the papal despots of Christendom, (note to 1091.)

2032. In consequence of this, Moses addresses the following prayer, which certainly is as remote from the sentiments which the precepts of Christ would call for, as any which can be imagined:

2034. Mr. Mahan urges that those who sacrificed their lives for a cause must have had good reason for their course. What are we, then, to think of Zimri the Hebrew, who used the following language to Moses, and was, as well as those who concurred with him in opinion, murdered in consequence, not after trial, but by Lynch law, as will appear from the sequel?[55]

2037. But one of Moses’s partisans did not allow this noble asserter of the rights of human nature to survive this bold stand long, as will appear from the rest of the narrative, which thus proceeds:

2039. Where is the true-hearted son of Columbia who would not have been among those who fell with Zimri, for the right of choosing his wife and his religion according to his own judgment?

2041. Let these sentiments of Moses be compared with those of the great Cyrus, in which he justly adverts to the immortality of the soul. Moses was always worldly, and, as respects the lives of neighbouring pagans, so called, displayed no better morality than Thuggism on a great scale.

2042. The question is put, Wherefore can spirits cause tappings on or tilting of tables, only when a medium is present? To those who believe in the Old Testament as the word of God, it may be in point to inquire, Wherefore the mere elevation of the hands of Moses, on a hill remote from the field of battle, enabled the Israelites to overcome their enemies, when the opposite result ensued when the hands of the veracious prophet were lowered, as agreeably to verses 11 and 12, chapter xvii. of Exodus?

2044. It follows from the verses in question that the skill, strength, or courage of every Jewish combatant varied with the elevation or depression of the arms of Moses above or below a mean horizontal plane.

2045. Surely, the peculiar influences thus exercised by the author of the Pentateuch is at least as incredible as that by which the presence of a medium enables spirits to move ponderable bodies, when otherwise they could not move them. The influence ascribed to Moses is alleged to have been witnessed only on one occasion, whereas that attributed to media has been seen in a multiplicity of instances by living witnesses of good character, who will attest to the facts, as well as the media themselves.

2046. But, independently of the incredibility of this Mosaic miracle as an isolated fact discordant with the laws of nature and human experience, is it not incredible on account of its inconsistency with the just and humane idea of God which the truly pious entertain, that he should give this assistance to the Jews in their unchristian warfare? This reasoning is at least as applicable to the alleged arrestation of the sun, (involving that of the rotary motion of the earth,) in order that Joshua might make a further slaughter of the vanquished Canaanites. For this slaughter the prominent excuse seems to have been that Moses, wishing to possess the territory of the Canaanites, professed to have the authority of God for extirpating them as idolaters, agreeably to the following language, which is represented by Mr. Mahan and others as the word of God, (Deut. viii. 16, 20, 22:)

2049. Agreeably to the preceding quotation from Scripture, one witness is not sufficient to convict a man of any iniquity. Two witnesses, at least, are necessary to establish guilt. But if a single witness be insufficient to establish the iniquity of a man, how is it to be established, on the evidence of the priest Hilkiah alone, that the manuscript, which, as he represented, he had found in the temple, was the inspired code of Moses, or, as Mahan and others would have it, the word of God?

2050. Should the righteousness of a religious code be established by evidence insufficient to establish the iniquity of an individual? A fortiori, when, by proving the righteousness of a code, a whole generation was to be convicted of iniquity, was the evidence of one individual sufficient, especially when the iniquity thus to be adjudged was to draw down the unquenchable wrath of God, agreeably to Huldah the prophetess?

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2052. Parson Berg and Bishop McIlvaine unjustly represent the doctrines of futurity, held by Christians, as causing those who believe in eternal punishment—in the horrible hell described by Josephus, and sanctioned by the gospel, with the precarious notions of heaven derived from the same authority—to have less fear of death than deists, by them called infidels. But I have known many deists die, and certainly I have never seen any believer in Christianity meet death with more firmness than those who did not believe. Some of the last-mentioned class have died of painful complaints with the most admirable equanimity. But to illustrate the injustice of these reverend gentlemen in their undue assumption of the superior fearlessness of death of those persons who believe in the gospel over those who do not so believe, I will here quote a passage from the travels of a Christian missionary, which describes the equanimity with which the Chinese meet death. From the work of the French missionary, Mr. Huc, it will be seen that death is contemplated with far less fearful apprehension in China than in Christendom.

2060. It is remarkable that Mr. Huc cites an “entire want of religious feeling, as among the causes of this indifference to death.”[57] But it may be inquired whether that can be a proper kind of religious feeling which interferes with equanimity at the prospect of our spiritual birth. I can easily believe Mr. Huc to be correct, if his entire want of religious feeling means the absence of all fear of an eternal broiling, like that of Dives.

2061. It is the absence of that sort of religion which this sectarian would teach; that which consigns the great majority of mankind to perpetual misery on account of their disbelief in Romanism.

2062. Widely different is the effect of the religion I have espoused. It has made a prodigious change in my feelings. I look forward to death with hope, rather than fear. (See page 32 (108) of this work for the different effect of Romanism on my mind.)

2063. It will be observed that under the general head of Mr. Mahan’s errors, I have treated of not only those which he has advocated, but such as he sanctions by his general endorsement of Scripture. However, I here take my leave of Mr. Mahan and his errors.

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2064. In a work by the English bishop Warburton, is to be found the following allegation:

“The doctrine of a future state of rewards and punishments is not to be found in, nor did it make part of, the Mosaic dispensation.”

2065. Religious people all very justly insist on the immense importance of a belief in a future state of existence, in which we are to enjoy a degree of happiness in proportion to our good conduct in this life, or of misery in proportion as we do evil.

2066. Throughout Christendom I believe such a belief is necessary to render a person competent as a witness, or to hold any office. As it is assumed generally by Christians that there is no other proof of immortality than that alleged to be afforded by Scripture, unbelievers in Scripture are assumed to be unbelievers in a future state, and the most unfavourable insinuations are made respecting such persons, (1310.) Bishop McIlvaine, in his “Evidences,” has charitably represented that, as a class, such men are peculiarly vicious, and in their domestic relations immoral; not recollecting how far Christian prelates have been found wanting in the present, as well as in past times. But notwithstanding that the disbelief in a future state is held to be so universally pernicious in its influence, self-called orthodox Christians deem it impious not to bow before the Bible as the holy word of God, or to be wanting in respect for his inspired missionary, Moses. But admitting that the books found by Hilkiah (1940) were written, under divine inspiration, by Moses, how does it happen that those books and their author stand in such high estimation, when they actually give no evidence of immortality, but rather tend to prove that God, in communicating his will to Moses, thought it more important to give to the Jews directions for the decoration of a tabernacle, than to impart to them the invaluable knowledge of their eternal existence? Moreover, God is represented as holding in especial favour, those who did not think it of as much importance to inquire into the truth of immortality, as to obtain decorations for pharisaical worship. Why is Moses, a materialist, to be venerated, who so grossly trifled with his opportunities? There is either a flagitious misrepresentation, or he, of all men, had the best opportunity of learning this all-important truth; and therefore, dying ignorant of it, is proportionally more culpable. Wherefore is the uncandid and unfounded pretence resorted to, that attacking the Old Testament is attacking the basis of the hope of heaven, when, on the contrary, that record has really the opposite tendency—that of enfeebling the evidence of immortality?

2067. We see the heathen Cyrus, on his death-bed, (1980,) striving to impress upon his children a belief in immortality, while Moses, dying a worldly-minded, blood-thirsty materialist, employs his last moments in giving inhuman directions for the merciless massacre of every conquered pagan. Yet, while Bishop McIlvaine, as respects his contemporaries, represents materialism as irreconcilable with virtue, Moses is to be venerated and the books attributed to his authorship idolatrously worshipped as the word of God! But if the advocacy of any thing which tends to lessen the hope of immortality be culpable, is it not culpable, against the truths of Spiritualism to hold up a book which authorizes disbelief in immortality, and that, too, upon such questionable authority as an obscure priest and fanatical and barbarous autocrat? (1937.) As respects the gospel, it has, I hope, been shown that, with all the exertions of the good parson Harbaugh to exhibit the heaven of Scripture in its most favorable aspect, (777 to 805,) Spiritualism has immensely the advantage in the description given of the spirit world, (409 to 469,) sanctioned by the replies given to my queries under test conditions, (552).

2068. Another ground of pre-eminence is the perfect immunity from any association with such a priesthood as that described by the Right Rev. Bishop Hopkins. Media, replacing the priests, will owe their office to nature, not to any aristocracy, monarch, or theocrat, (1307).

2069. Private disinterested Media will always outnumber and control any of the same class who may attempt to acquire unfair ascendancy, even if, in the nature of the case, it were possible that such a wrong could be contemplated.

2070. I trust I have shown that the actual morals of Christendom are irreconcilable with the precepts of the gospel, which denounce wealth and enjoin submission to wrong, these morals being also inconsistent with the materialism of the books of Moses. Under these circumstances, let the reader turn to the evidence which has converted me from a prepossessed skeptic to a devout believer in spiritual communication. Let that glorious portraiture of the spirit-world be considered which has been opened to the view of mortals through the high spirits who have accredited me as one of their servants. I will not go over the evidence, nor recapitulate the arguments which I have already so fully urged upon the attention of my readers. I implore them to read with candour, and think earnestly of the facts and reasoning submitted in this volume.

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