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,

Influence of Scripture on the Morals of Christians.

BY

ROBERT HARE, M.D.

EMERITUS PROFESSOR OF CHEMISTRY IN THE UNIVERSITY OF PENNSYLVANIA, GRADUATE OF YALE COLLEGE AND HARVARD UNIVERSITY, ASSOCIATE OF THE SMITHSONIAN INSTITUTE, AND MEMBER OF VARIOUS LEARNED SOCIETIES.

Verba animi proferre, vitam impendere vero.

Denounce dark Error and bright Truth proclaim, Though ghastly Death oppose, with threat’ning aim.

NEW YORK:
PARTRIDGE & BRITTAN, 342 BROADWAY.
1855.

Entered according to act of Congress, in the year 1855, by
MARGARET B. GOURLAY,

in the Clerk’s Office of the District Court of the United States, for the Eastern
District of Pennsylvania.

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As prefatory to this volume, it may be expedient here to introduce the credentials which I have lately received from the spirit world. With the medium of their communication, Mr. Lanning, of this city, No. 124 Arch St., I have had but little intercourse, knowing him, however, by report, as a good man and a zealous spiritualist. The communication which I owe to his mediumship, was utterly unexpected by me, never having, in any way, hinted to him, directly or indirectly, that it would be desirable to receive such an indication of confidence and approbation.

The first and only knowledge which I had of this, to me, stirring appeal, is comprised in the following letter from Lanning. The difference between the style of his own language, though very good for its purpose, and that which he ascribes to the spirits, must corroborate his allegation that this address did not originate in his brain.

On submitting the address to my spirit father, he sanctioned the idea of its proceeding from spirits.

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Having suggested to my spirit father that it would be expedient that some names should be attached to the credentials with which the preceding address from the spirits seemed to endow me by appointment, he induced several spirits of eminence to accompany him to Mrs. Gourlay’s this morning, (August 4, 1855.) This gave me an opportunity to read Lanning’s letter, the address which I received through him as above represented, and my reply. In return I received the subjoined communication.

It is a well-known saying that there is “but one step between the sublime and the ridiculous.” This idea was never verified more fully than in the position I find myself now occupying, accordingly as those by whom that position is viewed may consider the manifestations which have given rise to it in the light wherein they are now viewed by me, or as they were two years ago viewed by myself, and are now seen by the great majority of my estimable contemporaries.

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I sincerely believe that I have communicated with the spirits of my parents, sister, brother, and dearest friends, and likewise with the spirits of the illustrious Washington and other worthies of the spirit world; that I am by them commissioned, under their auspices, to teach truth and to expose error. This admitted, I may be reasonably inspired with the sentiment authorized in the preceding credentials, that I hold my office to be greatly preferable to that of any mundane appointment, and for the reasons above given in those credentials. But how vast is the difference between this estimate and that which must ascribe these impressions to hallucination! my position being that of a dupe or fanatic. Yet there can be no man of real integrity and good sense, unimpaired by educational bigotry, who will not respect sincere devotion to the cause of piety, truth, and human welfare, here and hereafter, however displayed. Hence, although the foregoing prefatory pages should have no other influence, they may operate to show my own deep conviction of the righteousness of my course, founded, as I believe it to have been, on the most precise, laborious, experimental inquiry, and built up under the guidance of my sainted father, as well as under the auspices of Washington and other worthy immortals.

Those who shall give a careful perusal to the following work will find that there has been some “method in my madness;” and that, if I am a victim to an intellectual epidemic, my mental constitution did not yield at once to the miasma. But let not the reader too readily “lay the flattering unction to his soul” that ’tis my hallucination that is to be impugned, not his ignorance of facts and his educational errors.

The sanction of the spirits, as above given, was obtained under test conditions; so that it was utterly out of the power of any mortal to pervert the result from being a pure emanation from the spirits whose names are above given.

It ought to be understood that the sanction given by the spirits whose names are attached to the preceding certificate, was obtained under test conditions, as explained in paragraph bb., dd., in the description of Plate iv. Moreover, I placed my hand on the instrument illustrated by Fig. 2 in same plate, so as to question the spirits directly as to the reliability of the affirmation, previously given to me, and the fidelity of the medium generally. In both cases the index moved so as to give an affirmative reply.

As introductory to this work, I shall make a few brief remarks on the following topics:—

Objects of religion.—Diversity of opinion as to the means by which they have been attainable.—Every sect, excepting one, would vote against any one.—Consequent sentiments of the Author as embodied in verse.—Reasons for his believing in the existence of a Deity.—American priesthood eminently honest and pious.—If people who have obtained a belief in immortality by one route are better and happier therefor, why object that others, by another route, should attain the same ends.—The table, no less than our firesides, an object of interest.—Inconsistency of those who make their Deity pass through all the stages of human existence, from the embryo to maturity, in objecting to the transient employment of tables.—Use of the tables soon laid aside in the manifestations to which the Author has resorted.—Inconsistency of accusing Spiritualists of undue incredulity as to scriptural miracles, and of the opposite defect as respects spiritual manifestations.—Of certain savans who strain at spiritual gnats, yet swallow scriptural camels.—Miracles of Scripture, if they ever occurred, can never be repeated; but the manifestations of Spiritualism will be repeated with an improved and a multifarious efficiency.—Religion and positive or inductive science having, under the guidance of devotion and atheism, been made to travel in opposite directions, are by Spiritualism so associated as to travel together in the same direction.—The atheist Comte would dissolve the union between theology and science.—According to Comte, where true science begins, the domain of theology terminates, being only a creature of the imagination.—According to Spiritualism, it is the domain of ignorance that is lessened, while theology, founded on knowledge, grows with its growth, and strengthens with its strength.—An effort to refute the idea of Comte, that the phenomena of the sidereal creation can be explained by gravitation; which, left to itself, would consolidate all the matter in the universe into an inert lump.—Suggestions respecting the devil.—Arguments founded on ignorance.

1. On all sides I presume that it will be admitted that the great objects of religion are as follows:—

2. To furnish the best evidence of the existence of a Supreme Deity, and of his attributes.

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3. To convey a correct idea of our duty toward that Deity and our fellow creatures.

4. To impart that knowledge of a state of existence beyond the grave which will be happier as we are more virtuous in this life, and more miserable as we are more vicious; this knowledge affording the best consolation amid temporal sufferings of the righteous, and the strongest restraint upon the vicious indulgence of passion in the unrighteous.

5. Finally, by these means, to promote morality and the happiness of man in this world, and prepare him for a blissful position in the world to come.

6. It must result, from these premises, that whichever is most competent for the attainment of these all-important ends, will be the best religion.

7. The above-mentioned postulates being generally admitted, various recorded traditions, pretended to have been derived from one or more deities, have been advanced as best calculated to meet the requisitions in question. Each of the religious doctrines thus advanced is tenaciously defended by its appropriate priesthood. If the opinions of the majority of these advocates of their respective revelations be taken as respects any creed excepting their own, it will be denounced as originating in error or fraud. The opinion being taken successively upon any one, by all but those to whom it appertains, each would be condemned.

8. It was under these impressions that the following verses were written, more than forty years ago. They have recently been published in a pamphlet on the better employment of the first day of the week.

They serve to show that my skepticism arose from my love of truth, instead of that aversion from it, ascribed to skeptics by many well-meaning bigots.

10. How far I was a believer in God may be estimated from the following opinions, which have appeared in the pamphlet wherein the foregoing verses were published:

11. The existence of the universe is not more evident than that of the reasoning power by which it is controlled. The evidence of profound and ingenious contrivance is more manifested the more we inquire. Yet the universe, and the reason by which it has been contrived and is regulated, are not one. Neither is the reason the universe, nor is the universe the reason. This governing reason, therefore, wherever, or however it may exist, is the main attribute of the Deity, whom we can only know and estimate by his works. And surely they are sufficiently sublime, beautiful, magnificent, and extensive to give the idea of a being who may be considered as infinite in comparison with man. Yet as the existence of evil displays either a deficiency of power, or a deficiency of goodness, I adopt the idea of a deficiency of power in preference.

12. “If,” as Newton rationally infers, “God has no organs,” the person of man cannot be made after God’s image, since the human image is mostly made up by the human organs. Man has feet to walk, arms to work with, eyes for seeing, ears for hearing, a nose for smelling. It were absurd to attribute such organs to God.

13. It follows that while we have as much evidence of a Deity as we have of our own, we are utterly incapable of forming any idea of his form, mode of existence, or his wondrous power. We are as sure of the immensity and ubiquity of his power as of the existence of the universe, with which he must at least be coextensive and in separatelyassociated. That his power must have always existed, we are also certain; since if nothing had ever prevailed, there never could have been any thing: out of nothing, nothing can come.

14. The universe, no less than the Deity, must be eternal, since if at any time, however remote, the Deity existed without a universe, there must have been an infinite antecedent period during which the divine power must have been nullified for want of objects for its exercise. A Deity so situated would be as a king without a kingdom to govern.

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15. I am under the impression that mind is at least as essential to the creation as matter. It seems to me inconceivable that the various elementary atoms of the chemist could come into existence, with their adaptation to produce the multiplicity of efficient combinations which they are capable of forming, without having been modified by one mind. The existence of adaptation, I think, proves the existence of mind. But even were these atoms to possess inherently the adaptation which they manifest, of what possible utility could be the variegated consequences thereof, were there no minds to perceive, appreciate, or enjoy them. The beauty of colour, the music of sound, the elegance of curves or angles, could have no existence were there no perception of them; since those attributes are in a great measure attached to objects by mind. Independently of mind, music is mere aerial vibration, colour mere superficial texture, or intestinal arrangement producing undulatory waves variously polarized, which are the proximate causes, which would be sterile, were there no mind to be actuated by them through appropriate organs.

16. Could the universe exist without mind, would not its existence be nugatory?

17. The following allegations seem to me no less true than the axioms of Euclid:

18. No evil can endure which any being has both the power and desire to remove.

19. Any result must ensue which any being has both power and desire to accomplish.

20. No rational being will strive by trial to ascertain that which he knows as well before as after trial.

21. If God be both omnipotent and omniscient, he can, of course, make his creatures exactly to suit his will and fancy, and foresee how they will fulfil the end for which they are created. Wherefore then subject them to probation to discover traits which by the premises he must thoroughly foreknow.

22. Is it not more consistent with divine goodness to infer that we are placed in this life for progressive improvement, and that there is no evil which can be avoided consistently with his enormous, though not unlimited, power?

23. Such an inference coincides with the communications recently received, from the spirits of departed friends, which it is the object of this publication to promulgate.

24. Unfortunately, human opinion is very much influenced by passion and prejudice. Hence in questions respecting property, we often find honest men differing as to what is just. So when any creed is associated with the hope of enjoying by its tenure a better, if not exclusive, pretension to eternal happiness and the favour of God, the sectarian by whom it may be held becomes honestly tenacious of its despotic supremacy over all others.

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25. I have no doubt that a large portion of our American priesthood are sincere in the advocacy of the tenets respectively held by them. Among them I have known some of the best of men, and I have generally found them more tolerant of skepticism than the majority of their followers. It has not, however, been unfrequently urged by clergymen as a ground of adherence to Christianity, that without it, there is no authentic evidence of a future state of existence. I have seen an argument from an able and respectable Christian writer, urging that there is no refuge for the mass of mankind to be found in pure deism, unaccompanied by any specific evidence of a future state.

26. Under these circumstances should Spiritualism afford such a refuge to those who are utterly dissatisfied with the evidence of the truth of scriptural revelation, it will certainly be a blessing to them; and those who have heretofore found this essential comfort in one way, ought not to object should their neighbours find it in another way.

27. An effort has been made to throw ridicule on spiritual manifestations, on account of phenomena being effected by means of tables and other movable furniture; but it should be recollected that, when movements were to be effected, resort to movable bodies was inevitable; and as generally the proximity of media, if not the contact, was necessary to facilitate the movements, there was no body so accessible as tables. But these violent mechanical manifestations were always merely to draw attention; just as a person will knock, or even kick, violently at a front door, until some one looks out of a window to communicate with him. The more violent manifestations ceased both at Hydesville, at Rochester, and at Stratford in Connecticut, as soon as the alphabetic mode of communicating was employed. I never have had any to take place during my intercourse with my spirit-friends, unless as tests for unbelievers, when intellectual communications could not be made. It is more than fifteen months since I have resorted to instruments which have nothing in common with tables. Of these instruments, engravings and descriptions will be found in this work.

28. But is it not a great error to consider our tables as less sacred than our firesides? Could any appeal more thoroughly vibrate to the heart of civilized man than that of any invasion of his rights which should render his fireside liable to intrusion? Hence, in the Latin motto, “Pro aris et focis,” the inviolability of the fireside is placed side by side with freedom of conscience. But, with the passing away of winter, the interest in the fireside declines: ’tis changeable as the temperature of air. It loses all its force in the tropics; but, throughout Christendom, the table still draws about it the inmates of every human dwelling, at all seasons, and in every kind of weather. Even when not excited by hunger, we value the social meeting which takes place around it.

29. At tables, moreover, conferences are held, contracts and deeds22 signed, and decrees, statute-laws, and ordinances are written. Treaties, also, are made at tables, on which not the fate of individuals merely, but of nations, depends.

30. Is the renown of the “knights of the round table” tarnished by their being only known in connection with the word in question? Is any director or trustee ashamed of being, with his colleagues, designated as a “board?”—a humble synonym for table.

31. It was at a table the Declaration of Independence was signed; and in Trumbull’s picture of its presentation to Congress a table is made to occupy a conspicuous position. Our tables should be at least as much objects of our regard as the vicinity of our fireplace.

32. The sarcasms founded on the use of the table in spiritual manifestations proceed, inconsistently, from those persons who would bring their deity through all the stages of human life.

33. The human body of Christ must have gone through all the stages from the embryo to maturity. It was worshipped in a manger, and lived thirty years in obscurity and inaction. Why all this delay, when the angel, armed with the power of God, might have addressed Herod, the Roman emperor, and every other potentate on earth in a single year? The Almighty softening their hearts, as he hardened that of Pharaoh, the conversion of mankind had been the inevitable consequence.

34. Alluding to his second advent, Christ used these words:—“They shall see the Son of man coming in the clouds with great power and glory.” Mark xiii. 26. Wherefore did not his first coming take place in this conspicuous, glorious, and unquestionable manner?

35. It is often inquired, Wherefore were not these efforts to communicate with mankind at an earlier period of the world’s duration? but it may be demanded in return, Wherefore did not Christ come until the earth had been peopled, even according to Scripture, about four thousand years?

36. Why was not the use of the compass, of gunpowder, printing, the steam-engine, steamboat, railway, telegraph, daguerreotyping, electrotyping, contrived earlier in this terrestrial sphere? Let orthodoxy take the beam out of its own eye first.

37. Had Christ taught these arts, they would not only have had a more general influence during the era of their accomplishment, but have left a durable and irrefragable proof of a towering mental superiority. As they would have gone into use, there could have been no question as to their accomplishment; so that every intelligent being might have become intuitively cognizant of their wonderful results.

38. The invention of gunpowder, the telegraph, and the mariner’s compass might have been the means of preventing the inroads of the Goths and Vandals, and, subsequently, the success of the Mohammedans; since the Arabians would hardly have availed themselves of23 these inventions at the time the Mohammedan conquests were commenced.

39. How important would have been the art of printing to the promulgation of a correct knowledge of the revelation which was the alleged object of Christ’s mission!

40. Of those who believe in revelation, it may be inquired, Why the Hebrews were preferred, as the receivers of divine inspiration, to the more civilized Greeks, Romans, Hindoos, or Chinese? If revelation was requisite to one nation, was it not equally necessary to all?

41. Wherefore, after Christ had undergone crucifixion in order to make people Christians, should Mohammed have been allowed to massacre or enslave them for being Christians?

42. There is even now great difficulty in effecting those intercommunications with spirits in this country of universal legal tolerance. I say legal, since there is, as Owen alleged, “too much Christian despotism of another kind.”

43. Almost every editor is, more or less, a censor to the press, and a peon of popularity. The tendency is not to repress, but to gratify, and, of course, promote existing bigotry. This bigotry and its Siamese brother, intolerance, have, in all countries and ages, been exercising a mischievous, though often a well-intended, vigilance, over any innovation of a nature to emancipate the human mind from educational error; and, whenever supported by temporal power, has resorted to persecution—even to the use of the sword, of the rack, or the fagot; and, in this country of boasted freedom and much-vaunted liberty of the press, shows its baleful power by defamation, or alleging disqualification for employment, wherever its influence can be exerted.

44. A conspicuous printer in this city refused to print an edition of my recent pamphlet, as he would allow nothing to go through his press which was against the Bible. This shows how far fanaticism will go, even at this advanced era of science and in this country of vaunted intellectual freedom.

45. Two hundred years ago, Spiritualism would have been as much persecuted as witchcraft.

46. In reprobation of unbelief in the scriptural proofs of immortality, it has been usual for self-complacent believers to urge that the “wish was father to the thought;” that a sincere desire to perceive the truth could not exist without conviction; but the opposite must have been the prevailing weakness among unbelievers in Scripture who have become spiritualists, if they are now over-credulous in admitting the evidence on which Spiritualism is founded.

47. I declare solemnly, that I always was intensely anxious to know the truth; that although, theoretically, I doubted the possibility of changing the course of things by prayer, yet I did often lift my thoughts up to24 God, imploring that some light might be given to me. Of course, as soon as the facts admitted of no other explanation than that my father, sister, brother, and other spirit friends, had been engaged in efforts to convince me of their existence, and of that of the spirit world, the most intense desire arose to verify the facts tending to settle the all-important question, whether man is immortal.

48. If the evidence of the truth of revelation were as adequate as represented by its votaries, my conscientious inability to believe in it would indicate an undue constitutional skepticism; whence I required more proof than the great mass of Christians, in order to produce credence. Yet, now having found the evidence of immortality in the case of Spiritualism satisfactory, it cannot be urged that my hesitation respecting the evidence of revelation arose from any unwillingness to believe in a future state, or unreasonableness as to the evidence requisite to justify belief. Manifestly, it would be inconsistent to accuse me of disbelieving in the one case from undue, hard-hearted incredulity, and yet, in the other, yielding from the opposite characteristics.

49. Fundamentally, my reasons for not believing in revelation have been, that it violates certain axioms above stated, (18,) which have been as clear to my mind as those collated by Euclid.

50. It may be shown that the existing system fails to give any evidence which can be subjected to the intuition of each generation successively. It rests on the alleged intuition of human beings who existed ages ago, and of whom we know nothing but what they say of themselves through history or recorded tradition. It reposes entirely on the testimony of propagandists, who were interested to give it importance, or on partial human narrators or compilers. It has been erected on a species of hearsay evidence, inadmissible in courts of justice. This species of testimony in the case of Spiritualism is contemptuously set aside. No one will believe in manifestations unless intuitively observed. Wherefore this faith in ancient witnesses, this skepticism of those of our own times, even when they are known to be truthful?

51. On my stating to a distinguished savan a fact which has been essentially verified since in more than a hundred instances, his reply was—I would believe you as soon as any man in the world, yet I cannot believe what you mention. He suggested the idea of its being an epidemic, with which I was of course infected; nevertheless, that savan, as a professing Christian, admitted facts vastly more incredible, depending on the alleged intuition of witnesses who lived two thousand years ago, nearly. This, doubtless, was the consequence of educational bigotry, which would have caused a belief in the miracles of any other religion in which he should have been brought up.

52. Such persons strain at the gnats of Spiritualism, yet swallow the camels of Scripture.

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53. In like manner an Eastern sovereign treated a Dutch ambassador as deranged, because he alleged that bodies of water, in his country, were capable of solidification, so as to support people on the surface.

54. But if this skepticism is shown with respect to observers of our day, how can it be expected that it should not be displayed toward observers of antiquity?

55. Spiritualism will in this respect have a great advantage, as it will always be supported by the intuition of its actual votaries. It will not rest on bygone miracles, never to be repeated, if they ever occurred, but will rest upon an intercourse with the spirit world which will grow and improve with time.

56. One of the pre-eminent blessings resulting from this new philosophy will be its bringing religion within the scope of positive science. This word positive is employed by the learned atheist Comte to designate science founded on observation and experiment. It will give the quietus to the cold, cheerless view of our being’s end and aim presented in his work.

57. Professor Nichol endeavoured, in the following way, to comfort his Christian auditors against the apparent incompatibility of the phenomena of the sidereal creation with the language of Scripture: Having drawn two lines from the same point, making a right angle, the learned lecturer said, Suppose A sets out and pursues one of these routes, B pursues the other, and both arrive at certain truths; although these results should not seem to have any thing to do with each other; yet, said he, if they be truths, they must come together eventually; they cannot always travel away from each other. But if any person find that, agreeably to all his experience, the results thus attained, tend to greater and greater remoteness and inconsistency, there would be little comfort found in the idea of a possible ultimate approximation.

58. It is upon this actual fundamental discordancy between scriptural impressions, and the truths ascertained by experimental and intuitive investigation, that Comte builds his inference that theology is to be entirely abandoned. But very different is the position of Spiritualism relative to positive science. It starts from the same basis of intuition and induction from facts. It does not controvert any of the results of positive science within the ponderable material creation, to which the results contemplated by Comte belong. It superadds new facts respecting the spirit world, which had so entirely escaped the researches of materialists, that they entertain the highest incredulity merely upon negative grounds,—merely because the facts in question have not taken place within the experience of those who have investigated the laws of ponderable matter and one or two imponderable principles associated therewith.

59. Such was the ground of my incredulity; which, however, vanished before intuitive demonstration.

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60. It is admitted by Comte that we know nothing of the sources or causes of nature’s laws; that their origination is so perfectly inscrutable, as to make it idle to take up time in any scrutiny for that purpose. He treats the resort to the Deity as the cause, as a mere abstraction tending to comfort the human mind before it has become acquainted with true science, and doomed to be laid aside with the advance of positive science.

61. Of course his doctrine makes him avowedly a thorough ignoramus as to the causes of laws, or the means by which they were established, and can have no other basis but the negative argument above stated, in objecting to the facts ascertained in relation to the spiritual creation. Hence when the spirits allege that by their volition they can neutralize gravity, or vis inertiæ,[4] there is nothing in positive science to confute this. The inability of material beings to neutralize gravitation by their powers is no proof that spiritual beings cannot effect this change.

62. Thus while allowing the atheist his material dominion, Spiritualism will erect within and above the same space a dominion of an importance as much greater as eternity is to the average duration of human life, and as the boundless regions of the fixed stars are to the habitable area of this globe.

63. But although Comte be a man of great learning, his fundamental opinions appear to be faulty, and his distribution of the operations of the mind imaginary.

64. In treating of gravitation as the primary law, does he not commit a blunder? Is not vis inertiæ above indispensable to gravitation, since it may be conceived to exist without gravitation, while gravitation cannot exist without vis inertiæ?

65. The power of a body A to draw B toward it can never exceed that which is necessary to put it into motion, which must be directly as its vis inertiæ; and where the one is null, the other must be null.

66. I cannot imagine how any philosopher so learned as Comte should not perceive the reduction of the phenomena of the universe to “different aspects” of the one faculty of gravitation to be utterly impossible. In27 the first place, it has been shown that gravitation could not be the basis of vis inertiæ, without which it cannot exist; and in the next place, gravitation has always, at any given point of time, its possible influence limited to the power of making a body move toward an appropriate centre of gravity, and afterward remain forever at rest, unless affected by some extraneous cause.

67. It is alleged also that the phenomena of the universe are explained by gravitation. I here quote his own words:

68. “Our business is—seeing how vain is any research into what are called causes, whether first or final—to pursue an accurate discovery of these laws, with a view to reducing them to the smallest possible number.”

69. How is it possible, I demand, to reduce the orbitual motion of a planet to fewer causes than vis inertiæ, motion, and gravitation? Vis inertiæ and motion are necessary to momentum; and momentum thus arising, acting in a tangential direction to that of gravitation, is indispensable to form, with the force of gravity, the resultant which constitutes the orbitual curve.

70. Yet from subsequent language in the same paragraph, the idea is suggested of reducing planetary motions to one cause, gravitation! This will be perceived from his language, subjoined as follows:

71. “The best illustration of this is in the case of the doctrine of gravitation. We say that the general phenomena of the universe are explained by it, because it connects, under one head, the whole immense variety of astronomical facts, exhibiting the constant tendency of atoms toward each other in direct proportion to their masses, and in inverse proportion to the squares of their distance.”

72. How can the revolution of a single planet about the sun be explained without the centrifugal or tangential force due to momentum? Were not gravitation resisted by the projectile velocity constituted by motion and vis inertiæ, would not all the planets fall into their suns, respectively?

73. Are there not three essential elements in such orbitual movements,—vis inertiæ, motion, and gravitation? Are not these as necessary to an orbit as three sides are to a triangle? and is it not as great an error to suppose that such movements can continue by the agency of one of them, as to make one right line serve to enclose a superficies?

74. Between two philosophers, both equally learned with Comte, one may be, like him, an atheist, the other, like Newton, a believer in God; and yet, as respects the whole range of positive science, would there be any clashing? They would attribute every thing to the same laws, whether these should be ascribed to a deity or not. The origin of the laws recognised by both would, by one, be ascribed to an inscrutable God; by the other, to inscrutability without a God.

75. Because the movements of the heavenly bodies are ascribed to the28 three elements above mentioned,—an unknown source of projectile force, vis inertiæ, by which that force is perpetuated, and gravitation, by which it is modified into elliptical, orbitual revolution, operating as laws governing planetary movement,—it does not make the astronomer who adopts this conception less of a theologian; it only makes him a more enlightened theologian. We ascribe less to the special interference of the Creator in proportion as our knowledge enables us to perceive results attained by general laws. This, Comte conceives, causes theists to be less theological, and to lessen what he seems to view as the domain which theology is allowed to have. But is it not more correct to assume that it is only the domain of ignorance which grows less, while that of theology becomes simpler and more correct, but not less extensive? It is not that less is ascribed to God, but that the aggregate is more intelligently ascribed as the laws through which his agency is recognised are fewer.

76. Newton assumed inertia, gravitation, and motion as the foundation of his philosophy; but attributed these fundamental properties, or states of matter, to the will of that governing mind of which he held the existence to be as evident as that of the matter governed. Comte does not consider that there is any positive proof of the existence of such a ruling mind, and does not, therefore, find it necessary to admit the existence of a Deity. Thus, the states or properties above mentioned are, with Newton, proximate, with Comte, ultimate, causes. Hence, when we arrive at the foundation of the Newtonian doctrine, we cannot go deeper without admitting the existence of a God. Without this admission, we involve ourselves in the irremediable darkness of atheism.

77. In this respect, I have always been a follower of Newton. Evidently, both the governing reason and the creation which it rules must have existed from eternity; since, if nothing ever existed exclusively, it must have forever endured, and there never could have been any thing. So, if there ever had been no mind, there never could have been any mind.

78. The human mind, says Comte, by its nature employs, in its progress, three methods of philosophizing,—the theological, the metaphysical, and the positive, differing essentially from each other, and even radically opposed. Hence, he assumes the successive existence of three modes of contemplating the aggregate phenomena of the universe, any one of which excludes the others. The first, “is the point of departure of the human understanding; the third, its ultimate, fixed, definite state; the second, merely a state of transition from the first to the third.”

79. It seems to be assumed that the intellectual progress of the human mind must necessarily be through these three stages. Moreover, it is suggested that each individual, in reviewing the progression of his mind from childhood to mature age, will perceive that he was a theologian in his childhood, a metaphysician in his youth, and a natural philosopher in29 his manhood. If this did not come from a distinguished philosopher, I should pronounce it ridiculous. If allowed to be so egotistical, I must say that I am not aware that I went through these stages in the different periods of my life.

80. Studying metaphysical works as a part of my education, I took great interest in the theory of moral sentiments, and published essays on topics of that nature in the “Portfolio;” but previously, I wrote my “Memoir on the Blowpipe.” In 1810, my “Brief View of the Policy and Resources of the United States” was published, in which it was first truly advanced that credit is money.

81. Subsequently, more than a hundred publications were made by me, for the most part on chemistry and electricity, yet always intermingled with political, moral, and financial essays.

82. I am now, more than ever, a theologian; and my first publications touching that subject date after the attainment of threescore and ten.

83. But theology and religion were subjects always near to my heart; and were accompanied by the pain arising from the discordancy of my opinions with those entertained by much-loved relatives and friends.

84. I do not understand how any man of common sense can conceive that theological, metaphysical, or experimental science can be the separate object of contemplation; or that the share that either may occupy at any age, to the exclusion of the others, will not depend on exterior contingencies.

85. I became a believer in God solely from my intuitive perception of the existence of a governing reason. Of course, all things were to be ascribed to that reason ultimately, but proximately to the very laws which this author considers as the object or basis of positive science.

86. He holds that our inquiries should be bounded by the inscrutability of the well-ascertained physical properties and laws of matter. Coinciding, practically, with Comte until lately, I held that inquiry should be bounded by the inscrutability of the Divine Lawgiver, to whom these laws owed existence. But Spiritualism has opened an avenue to inquiry beyond the boundary thus practically admitted no less by myself than by Comte. Other inscrutable laws and phenomena have to be recognised within a region for the existence of which Comte, in denying spiritual agency, allows no room.

87. Though, practically, this field of inquiry was shut out from me as well as from Comte, theoretically, it was not excluded by my philosophy. Although in ascribing the universe to mind, the unity of its design and harmony of its phenomena led to the inference that it must be due to one supreme mind, there was still room for the coexistence of any number of degrees of subordinate mental agency, between that supreme mind and man.

88. Beside those antagonists to Spiritualism, who would set aside the evidence of persons living at the present time and who are known to be30 truthful, by the evidence of others who lived some thousand years since, spiritualists are assailed by such as admit their facts, but explain them differently. Thus the Roman Catholic Church has admitted the manifestations to indicate an invisible physical and rational power which cannot be attributed to human agency. But instead of ascribing them to spirits, good or bad, of mortals who have passed the portal of death, they consider them the work of Old Nick.

89. If this personage ever did influence the acts of any sect, manifestly it must have been in those instances in which alleged religious error has been made the ground for persecution, from the time of the extirpation and spoliation of the Midianites, Canaanites, and others, down to that of the extirpation of the Albigenses, the auto da fé, inquisition, massacre of St. Bartholomew, fires of Smithfield, roasting of Servetus, and the persecution of the Quakers and witches.

90. So far as the devil is only an imaginary embodiment of the evil passions of men, as conceived by many enlightened Christians, no doubt those and many other analagous acts were due to the devil; but when the benevolent language of the spirits respecting sinners is contrasted with the cruel doctrine of the church in question, as well as by others, it can hardly be conceived that this language comes from Satan, and that of the churches from the “benevolent” Jesus Christ.

91. The following verses, which have already appeared in my letter to the Episcopal clergy, express the sentiments of the spirits—every soul having the privilege of reforming, and rising proportionally to the improvement thus obtained:

93. Let these lines be contrasted with those which are given in the work on Heaven of the Rev. Dr. Harbaugh—a most excellent orthodox clergyman of the German Reformed Church—which are as follows:

94. “But the wicked? alas! for him at that awful moment! Oh! my soul, come not thou into the secret of his sorrows.

95. But I conceive that the existence of a devil is irreconcilable with all goodness and omnipotency; and that, were a devil created by God, the Creator would be answerable for all the acts of the being so created. Evidently, the devil could be nothing else but what omnipotence should make him, and could do nothing but what prescience would foresee. The acts of the devil would therefore be indirectly those of his maker.

96. I would inquire of those who rely on the Bible as the source of their opinions, how it happens that Moses makes no allusion to Satan as an agent in the events of which he is the narrator?

97. Though Milton represents that malevolent being as taking the form of the serpent, Moses, far from sanctioning that idea, makes not only the individual snake, but the whole genus forever amenable for the part performed.

98. In his description of hell, Josephus represents an archangel as the janitor, which is quite inconsistent with Satan’s being the jailor. Is it conceivable that an archangel should be doorkeeper to the devil?

99. Moreover, in stating the reasons why the doom of the rich man (broiling to eternity) was irremediable, no allusion is made to the satanic despot whose inexorable malevolence would have had to be counteracted.

100. It would seem to be an axiom, that whenever any event does not take place, it must be because there is no being who has at once the power and the wish to cause it to happen; and when any event does ensue, there can exist no being having at once the power and wish to prevent it from happening. Moreover, consistently, no agent can exist whose destruction is desired by another being, who, having the right, is competent by mere volition to destroy that agent.

101. It follows, that if there actually does exist any being, such as is designated by the words Devil, Satan, Beelzebub, to treat him as the creature of God, would be inconsistent either with the attribute of all goodness or of omnipotence.

102. Can any act be more devilish than that of creating a devil? Would it not be blasphemous to ascribe to a beneficent Deity a measure so trul32y diabolical? It has been said that the devil is a necessary agent in God’s providence. How necessary, if God be omnipotent?

103. Does not the necessity of employing a bad agent involve inability to create a good agent?

104. The evils which exist in the creation may, to a great extent, be explained by an inevitable limitation of power. Thus, probably, there could be no virtue were there no vice; no pleasure, were there no pain. Ecstasy might become painful by unlimited endurance.

105. Without appetites and passions, an animal would be reduced to the state of a vegetable, which lives without perception.

106. The language held by certain sectarians on such subjects, seems to me often contradictory of the idea they strive to enforce. Thus they represent that our sorrows and our pangs are intended for our amendment, or designed to prevent some greater evil here or hereafter; but what can justify a painful remedy, if there be power to adopt one which, while equally efficacious, would be painless?

107. God is, on one side, represented as the cause of all the circumstances under which we exist; yet, on the other, is under the necessity of afflicting us in order to remove or to remedy them! If possessing both ability and disposition to reform us without causing us to suffer, could suffering be inflicted consistently with all goodness?

108. Of a most excellent Roman Catholic I inquired whether it was not held by their church that a belief in their tenets was necessary to salvation? The reply was in the affirmative. And yet, said I, of all who do believe, only those can be saved who do their Master’s will,—who add good works to an orthodox creed? The reply was again affirmative. Of all mankind, then, there is but a very small number, comparatively, who are not, according to the creed in question, to go to hell? Again I received an affirmative reply. I would then (I rejoined) when I die, rather go into an eternal sleep, than awake in heaven to find so many of my fellow-creatures in endless misery, the mere knowledge of which would make heaven itself a hell to a good-hearted angel.

109. Another species of objection to the existence of spirits is, that although movements of bodies are admitted to take place without any perceptible or conceivable mortal agency, the existence of spirits as the cause is to be disbelieved, because the observers have not been successful in getting replies such as they think would have been given were spirits the source.

110. Thus a very distinguished physician, Dr. Bell, has alleged that nothing has in his investigations been communicated which was not previously in the mind of one or more mortals present. This is one of the instances in which the assailant of Spiritualism founds his argument in his error. It is an argument which has no other basis than inaccurate information, because I am enabled to disprove the truth of the conclusion on which the inference is founded.

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111. Nevertheless, I am not surprised that an inference should have been made, which holds good as respects certain spirits or media, though not others. If a pack of cards be so cut that the card exposed cannot be seen by any mortal present, it may be found that although certain spirits cannot describe the card, unless seen by some person present, yet other spirits can describe the card under these circumstances. Among my guardian spirits, there are two who have repeatedly described the card exposed fortuitously by cutting a pack, as in the process for determining trumps in a game of whist.

112. Since reading Dr. Bell’s remarks, cards, taken indiscriminately from a pack, and laid down behind the medium and myself, the denomination unseen by any mortal, have been named correctly by one of the spirits alluded to, although, about the same time, another eminent spirit could not name cards when similarly employed.

113. Agreeably to my experience in a multitude of cases, spirits have reported themselves who were wholly unexpected, and when others were expected. When I was expecting my sister in Boston, my brother reported himself. Lately, when expecting her, Cadwalader was spelt out, being the name of an old friend, who forthwith gave me a test, proving his identity. As this spirit had never visited my disk before, I had not the smallest expectation of his coming.

114. My spirit brother referred to a confidential conversation had with my brother Powel, in which the former was alluded to, when nothing was farther from my mind than that he had been present as an invisible listener.

115. I will now mention a fact of recent occurrence, which completely refutes Dr. Bell’s inference: Being at Cape May, one of my guardian spirits was with me frequently.

116. On the 3d instant, at one o’clock A. M., I requested the faithful being in question to go to my friend Mrs. Gourlay, No. 178 North Tenth street, Philadelphia, and request her to induce Dr. Gourlay to go to the Philadelphia Bank to ascertain at what time a note would be due, and that I would sit at the instrument at half-past three o’clock to receive the answer. Accordingly, at that time, my spirit friend manifested herself, and gave me the result of the inquiry.

117. On my return to the city, I learned from Mrs. Gourlay that my angelic messenger had interrupted a communication, which was taking place through the spiritoscope, in order to communicate my message, and, in consequence, her husband and brother went to the bank, and made the inquiry, of which the result was that communicated to me at half-past three o’clock by my spirit friend.

118. This differed from the impression which I had from memory, and was not, of course, obtained from my mind. And it is evident that the medium could not have known of my message until she was made to receive it.

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119. But independently of the inability to communicate ideas, not pre-existing in the minds of mortals present, which has been so erroneously inferred to exist by Dr. Bell, let this eminent physician suggest any conceivable explanation of the phenomena attested by him, excepting that founded on the agency of spirits.

120. And, independently of any other proof, the fact that one of my guardian spirits bore a message from me at Cape May to Mrs. Gourlay at Philadelphia, so as to induce her to do what was requested, is evidently, of itself, inexplicable under any other view than that of a spirit having officiated.

121. To conclude, I hope that while Spiritualism will give a quietus to atheism, it will be found, agreeably to the facts and reasoning presented in this book, better sustained by evidence, and to answer the great objects of religion, as above stated, vastly better than any other religious doctrine.

Is not the affirmative of any of these queries, as evidently true as any of the axioms of Euclid?

122. The first fruit of my attention to the phenomena of table turning, was the following letter. I trust I shall not be considered as self-complacent, when I allege it to be an exemplification of wise ignorance, which is about equivalent to folly. The wisest man who speaks in ignorance, speaks foolishly to the ears of those who perceive his ignorance. The great mass of men of science appear in this light to spiritualists when they argue against Spiritualism. Men who are only nominally Know Nothings have proved a formidable party in politics; unfortunately, Spiritualism has, in its most active opponents, real Know Nothings, who will not admit any fact of a spiritual origin, unless such as they have been educated to believe. In that case, many have powers of intellectual deglutition rivalling those of the anaconda in the physical way.[5]

127. This publication drew forth the following remonstrance in the subjoined letter, which does great credit to the correctness of the author’s observation and sagacity. It contributed, together with a personal invitation from Dr. Comstock to attend a circle, to induce the investigation upon which I entered immediately afterward.

133. It will be perceived that the letter alluded to by Mr. Holcombe, written in reply to some inquiries respecting my opinion of the cause of table turning, was published in the Philadelphia Inquirer, in July, 1853. This letter will show that I was at that time utterly incredulous of any cause of the phenomena excepting unconscious muscular action on the part of the persons with whom the phenomena were associated. The inferences of Faraday, tending to the same conclusion, I thoroughly sanctioned.

134. As no allusion to spirits as the cause had been made by this Herculean investigator in the letter which drew forth mine, they were not38 contemplated in my view of the subject. Had I ever heard spiritual agency assigned as a cause, so great was my disbelief of any such agency, that it would have made no impression on my memory.

135. Though present on several occasions when table turning was the subject of discussion, it was not, within my hearing, attributed to spiritual agency. In common with almost all educated persons of the nineteenth century, I had been brought up deaf to any testimony which claimed assistance from supernatural causes, such as ghosts, magic, or witchcraft.

136. Subsequently to my publication corroborating the inferences of Faraday, having, in obedience to solicitations already cited, consented to visit circles in which spiritual manifestations were alleged to be made, I was conducted to a private house at which meetings for spiritual inquiry were occasionally held.

137. Seated at a table with half a dozen persons, a hymn was sung with religious zeal and solemnity. Soon afterward tappings were distinctly heard as if made beneath and against the table, which, from the perfect stillness of every one of the party, could not be attributed to any one among them. Apparently, the sounds were such as could only be made with some hard instrument, or with the ends of fingers aided by the nails.

138. I learned that simple queries were answered by means of these manifestations; one tap being considered as equivalent to a negative; two, to doubtful; and three, to an affirmative. With the greatest apparent sincerity, questions were put and answers taken and recorded, as if all concerned considered them as coming from a rational though invisible agent.

139. Subsequently, two media sat down at a small table, (drawer removed,) which, upon careful examination, I found to present to my inspection nothing but the surface of a bare board, on the under side as well as upon the upper. Yet the taps were heard as before, seemingly against the table. Even assuming the people by whom I was surrounded, to be capable of deception, and the feat to be due to jugglery, it was still inexplicable. But manifestly I was in a company of worthy people, who were themselves under a deception if these sounds did not proceed from spiritual agency.

140. On a subsequent occasion, at the same house, I heard similar tapping on a partition between two parlours. I opened the door between the parlours, and passed to that adjoining the one in which I had been sitting. Nothing could be seen which could account for the sounds.

141. The medium to whose presence these manifestations were due, then held a flute against the panel of the door, and invited me to listen. On putting my ear near to the flute, tapping was quite audible. On the ensuing evening, I carried with me a sealed glass tube, a hollow tube of the same material, and a brass rod. These being successively held against39 the door panel, similarly to the holding of the flute, the rapping was again heard.[6]

142. I have much reason to confide in the disinterestedness of the medium through whose assistance these facts were observed. She would not allow me even to make a present to her child; and her sitting for me was deemed prejudicial to her comfort and health, so that by the advice of her physician it was finally discontinued. Her parents believed the manifestations obtained through her influence to be caused by spirits.

143. Sitting at another mansion, in company with an able lawyer, (an unbeliever in Spiritualism,) as well as an accomplished female medium and two other persons, sounds were heard like those above mentioned. The lawyer alluded to, though from his profession accustomed to distrust and to scrutinize evidence, admitted that he found it utterly impossible to account for these sounds by any visible agency.

144. In order to make my narrative of the evidence upon the subject of rapping continuous, I would state that during the evening of my first visit to the circle of spiritualists, as above mentioned, while grasping with my utmost energy a table at which I was seated, two female media, by merely placing their hands upon the surface of the table on the opposite side, caused it to move to and fro, in despite of my utmost exertions.

145. Visiting another circle under the influence of another medium, I found that tilting a table was substituted for the sounds as a means of manifestation. As one rap signifies no, two, doubtful, and three, affirmative, so is it with the motions, or tippings, as they are usually called.

146. Passing the fingers over the letters upon an alphabetic pasteboard, like those to assist children in learning their letters, when it comes over the required letter, its selection is indicated either by a tapping or tilting. By this process, when the medium’s eyes were directed to the ceiling, as independently observed by the legal friend above mentioned, as well as myself, the following communication was given:

147. “Light is dawning on the mind of your friend; soon he will speak trumpet-tongued to the scientific world, and add a new link to that chain of evidence on which our hope of man’s salvation is founded.”

148. The lawyer declared that he was utterly unable to conceive how, by the human means apparently employed, such sentences could be elaborated. Legerdemain on the part of the person who took down the manifestation was the only way to get rid of this evidence without resorting to the agency of some invisible intelligent being, who, by operating upon the tables, at once exercised physical force and mental power.

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149. But assigning the result to legerdemain was altogether opposed to my knowledge of his character. This gentleman, and the circle to which he belonged, spent about three hours, twice or thrice a week, in getting communications through the alphabet, by the process to which the lines above mentioned were due. This would not have taken place, had they not had implicit confidence, that the information thus obtained proceeded from spirits.

150. Subsequently, I contrived an apparatus which, if spirits were actually concerned in the phenomena, would enable them to manifest their physical and intellectual power independently of control by any medium. (See Engraving and description, Plate I.)

151. Upon a pasteboard disk, more than a foot in diameter, the letters cut out from an alphabet card were nailed around the circumference, as much as possible deranged from the usual alphabetic order. About the centre a small pulley was secured of two and a half inches diameter, fitting on an axletree, which passed through the legs of the table, about six inches from the top. Two weights were provided—one of about eight pounds, the other about two pounds. These were attached one to each end of a cord wound about the pulley, and placed upon the floor immediately under it. Upon the table a screen of sheet zinc was fastened, behind which the medium was to be seated, so that she could not see the letters on the disk. A stationary vertical wire, attached to the axle, served for an index.

152. On tilting the table, the cord would be unwound from the pulley on the side of the larger weight, being wound up simultaneously to an equivalent extent on the side of the small weight, causing the pulley and disk to rotate about the axle. Restoring the table to its normal position, the smaller weight being allowed to act unresisted upon the cord and pulley, the rotation would be reversed. Of course, any person actuating the table and seeing the letters, could cause the disk so to rotate as to bring any letter under the index; but should the letters be concealed from the operator, no letter required could be brought under the index at will.

153. Hence it was so contrived that neither the medium seated at the table behind the screen, nor any other person so seated, could, by tilting the table, bring any letter of the alphabet under the index, nor spell out any word requested.

154. These arrangements being made, an accomplished lady, capable of serving in the required capacity, was so kind as to assist me by taking her seat behind the screen, while I took my seat in front of the disk.

155. I then said, “If there be any spirit present, please to indicate the affirmative by causing the letter Y to come under the index.” Forthwith this letter was brought under the index.

156. “Will the spirit do us the favour to give the initials of his name?” The letters R H were successively brought under the index. “My honoured father?” said I. The letter Y was again brought under the index.

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157. “Will my father do me the favour to bring the letters under the index successively in alphabetical order?” Immediately the disk began to revolve so as to produce the desired result. After it had proceeded as far as the middle of the alphabet, I requested that “the name of Washington should be spelt out by the same process.” This feat was accordingly performed, as well as others of a like nature.

158. The company consisted of but few persons besides the medium, who now urged that I could no longer refuse to come over to their belief. Under these circumstances the following communication was made by the revolving of the disk: “Oh, my son, listen to reason!”

159. I urged that the experiment was of immense importance, if considered as proving a spirit to be present, and to have actuated the apparatus; affording thus precise experimental proof of the immortality of the soul: that a matter of such moment should not be considered as conclusively decided until every possible additional means of verification should be employed.

160. This led my companions to accuse me of extreme incredulity. The medium said she “should not deem it worth while to sit for me again,” and one of the gentlemen sat himself down by the fireside, declaring me “to be insusceptible of conviction, and that he would now give me up.”

161. Nevertheless, the medium, relenting, gave me another sitting at her own dwelling a few days afterward; when I had improved the apparatus by employing two stationary weights by which the cord actuating the pulley, as in the drill-bow process, was made to pull it round by a horizontal motion of the table supported on castors, instead of the tilting motion.

162. The results confirmed those previously received, my father reporting himself again. He said that my mother and sister were with him, but not my brother. I inquired “if they were happy.” The disk revolved so as to bring the letter Y under the index, signifying the affirmation.

163. On the following week, I took my apparatus to the house of a spiritualist, where a circle was to meet. The apparatus being duly arranged, a lady whom I had never before noticed, and by whom my apparatus was seen for the first time, sat down at my table behind the screen. The spirit of an uncle who had left this life was invoked by this medium. Her invocation being successful, the spirit spelt his name out in full; other names were spelt out at request.

164. Although the requisite letters were ultimately found, there was evidently some difficulty, as if there was some groping for them with an imperfect light. This has been explained since by my father’s spirit. He alleges that preferably the eyes of the medium would be employed, but that, although with difficulty, he used mine as a substitute.

165. But although, with a view to convince the skeptical, spirits will42 occasionally give manifestations when the vision or muscular control of the medium is nullified, it is more difficult for them to operate in this way; moreover, it is more difficult for some spirits than for others.

166. Those spirits by whom I obtained my test manifestations were interested in my success. Others have refused to aid me in like manner. One who has assisted me with much zeal, has communicated that he would work my apparatus when arranged for a test; but, that as it caused much more exertion, and, of course, retardation, he advised that the test arrangement should not be interposed when it could be avoided.

167.[7]The table, at this stage of my inquiry, was not more than thirty inches in length. I had improved the construction in the following way:

168. Two of the legs were furnished with castors, through holes duly bored. Through perforations in the other two legs a rod was introduced, serving as an axle to two wheels of about five inches diameter. One of these wheels was grooved, so as to carry a band which extended around the pulley of the disk. Hence, pushing the table nine inches horizontally by the necessary rotation of the supporting wheels, caused the disk to make a complete revolution. It was while the table was of the size above mentioned, that I first saw the violent action to which they might be subjected without any corresponding or commensurate visible cause. The hand of the medium being laid on the table at about half-way between the centre and the nearest edge, it moved as if it were animated, jumping like a restive horse.

169. Having my apparatus thus prepared, a medium sat at my table, the screen intercepting her view of the disk. No manifestation took place through the disk, though other indications of the presence of spirits were given. Hence, inducing the medium to sit at an ordinary table, I inquired if any change could be made which would enable them to communicate through my apparatus? The reply through the alphabetic card was, “Let the medium see the letters.” At first it struck me that this would make the experiment abortive, as it would remove the condition by which alone independency of interference by the medium was secured. However, it soon occurred that by means of a metallic plate, made quite true, and some brass balls, like billiard balls, with which I was provided, I could neutralize the power of the medium to move the table, so that she could not influence the selection of the letters, though permitted to see them.

170. Accordingly, as soon almost as the medium placed her hands on the plate resting on the ball, and without any other communication with the table, the disk began to revolve in such a way as to bring the letters under the index in due alphabetic order. Afterward various names were43 spelled, and communications were made. At subsequent sittings, the grandfather and brother of the medium manifested their presence successively by spelling their names on the disk. My father, by means of this apparatus, gave me the name of an uncle who was killed by the Arabs nearly seventy years ago. In order that, without any possibility of contact with the legs, the medium might sit at the table, the length was subsequently extended to six feet, being so made as to separate into three parts, for convenience in carrying from one place to another. It is under this modification that it is represented in Plate 2 accompanied by a description, with the medium sitting as when employed in obtaining some of the manifestations herein mentioned. On the left may be seen the wheels and axle. The front wheel may be distinguished, with its groove securing the band which embraces it, together with the pulley on the disk.

171. The disk represented in this figure differs from the one represented above, (employed in my first investigations,) in having the alphabet in the usual order. But they are so made as that one can be made to replace the other, when requisite.

172. On one side of the long table, Plate 2, a board or tray on castors is represented. This was used sometimes as a support for the hands of the medium, by its being interposed between them and the table. On one occasion, where the hands of the medium were supported by the plate and ball upon this tray, it was moved briskly to and fro upon the table, the hands of the medium and the ball and plate accompanying the motion.

173. On various subsequent occasions I have had this experiment of putting the hands of the medium on a plate and balls repeated, and with the same result. The interposition of the plate and balls makes it much more difficult for spirits to move a table than when the hands are directly applied. In the latter case, the spirits actuate the hands primarily, and the table or apparatus secondarily; but when the hands are incapacitated from influencing the motion, the spirit has to assail the inanimate matter directly, assisted only by an emanation from the medium. In this attack upon ponderable matter, the spirits of the second sphere are the most capable; but even with their assistance, the condition of the medium must be very favourable to render success possible.

174. I next resorted to an apparatus like the plaything called a see-saw, excepting that the fulcrum, instead of being under the middle of the board, was situated at one-fourth of the whole length from one end. There was one foot on one side of the fulcrum, and three feet on the other. The disk and its axle was transferred from the table, Plate I, near to the longer end of this seesaw-like apparatus. The cord attached to two weights was employed as above described, so that as the disk was made to rise or fall with the vibration of the board by the action of the cord, a revolution took place, bringing the letters successively under the index, as already explained to have resulted from the movements of the table.

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175. The disk being situated edgewise to the medium, the letters could not be seen. Under these circumstances, the hands of the medium were placed upon the surface of the smaller portion of the board outside of the fulcrum. The disk revolved to and fro, so as to bring the letters under the index in due alphabetic order. Moreover, while this process was under way, to render the result more unquestionable, I interposed a screen between the disk, and the eyes of the medium, without causing any arrestation of the process.[8]

176. Afterward upon the table supported on wheels or castors, and moving the disk by a band, I used a tray on castors to support the hand of the medium.

177. When the hands of the medium, or those of any other operator, were placed upon this tray, it was impossible to move the table by means of it, because much less force would make it move on its castors than would move the table. Sometimes the tray would be moved backward and forward with rapidity, the table remaining quite still. Yet, on urging that the table should be moved, this desideratum would be conceded, and the tray would become stationary, relatively, to the table. On one occasion, when an intelligent spirit was manifesting, I interposed a brass ball (Plate I.) and plate between the tray and the hands of the medium, and then requested that the tray might be moved. My request was obeyed; the tray moved repeatedly about a foot to and fro, accompanied by the hand of the medium, the ball remaining at rest, relatively, to the tray.

178. Having my apparatus at the residence of the lady by whom it had been actuated in the third trial above mentioned, (172) this lady sitting at the table as a medium, my sister reported herself. As a test question, I inquired “What was the name of a partner in business, of my father, who, when he had left the city with the Americans during the Revolutionary war, came out with the British, and took care of the joint property?” The disk revolved successively to letters correctly indicating the name to be Warren. I then inquired the name of the partner of my English grandfather, who died in London more than seventy years ago. The true name was given by the same process.

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179. The medium and all present were strangers to my family, and I had never heard either name mentioned, except by my father. Even my younger brother did not remember that of my father’s partner.

180. Subsequently, in the presence of a medium utterly unacquainted with my family, to whom I was first introduced in December, 1853, and who had only within two years previously removed to our city from Maine, I inquired of my father the name of an English cousin who had married an admiral. The name was spelled out. In like manner the maiden name of an English brother’s wife was given—an unusual name, Clargess.

181. The principle of my apparatus for spiritual manifestations has been employed on a smaller scale by Mr. Isaac T. Pease, of Thompsonville, Connecticut, substituting the reaction of a spring for that of a weight, and making the index revolve instead of the disk. (Plate I.)

182. By the modification which I made for the employment of this smaller instrument communication was greatly facilitated. I had subsequently a copious interchange of ideas with my father, brother, and sister, and other friendly spirits. (See engraving and description, Plate I, Fig. 2.)

183. At the house of a spiritualist who had been holding circles for more than a year, I had confirmatory evidence of the intelligence by which spirit rapping is regulated. I was allowed to subject the table employed to a strict scrutiny, removing the drawer to obtain a more thorough inspection. This table was nevertheless repeatedly agitated with an energy which could not be ascribed to the hands placed quietly upon its surface by a circle of persons perfectly quiescent. Often at this circle, and at others during the chanting of hymns, have I seen a table thus situated keeping time by its vibratory movements with a sympathetic tremour.

184. The spirit friend of a medium present, who called herself Amanda Ford, used on request to make a sound like that of the hammering by blacksmiths, designated as “ten-pounds-ten.” This sound would be shifted to that of sawing or sweeping. Doubtless, these manifestations might be imitated by certain ventriloquists; but I had not the smallest reason to suspect ventriloquism, and Amanda gave me the following unquestionable proofs of her spiritual existence:

185. Taking up the alphabetic card, and holding it up near my face, in a feeble light, with the back toward the medium, so as not to be inspected by any one else, I asked Amanda, as I should pass my fingers over the letters, to indicate those necessary for spelling out her name, by the usual manifestation. The name was in this way correctly spelt out.

186. In the next place, at the same time and under the same circumstances, I asked her then to spell the name of Washington. Passing my fingers over the letters of the alphabet, not regularly but zigzag, and stopping a short time at the letters adjoining the right ones, that much-revered name was correctly spelt out, with one single error, the omission of the G.

187. Suspicion that the rapping or tapping could arise from any me46chanism concealed in the table, was precluded when they were made under my own tables, fitted up with my own hands.

188. It was at the same mansion, where the above-mentioned manifestations were observed, that I first saw a table continue in motion when every person had withdrawn to about the distance of a foot; so that no one touched it; and while thus agitated on our host saying, “Move the table toward Dr. Hare,” it moved toward me and back again. At the same premises, when between the hands of each of two media and a small table a plate upon a brass ball was interposed, without any other communication with it, the table was violently overset, so as to have its legs uppermost. Yet while thus upside down, it continued to vibrate, a single finger of a medium girl, about twelve years of age, being the sole means of human contact therewith. This I ascertained, with the greatest care, by kneeling on the floor and causing the finger of the medium, by the tip of which alone her touch was effected, to be situated between me and the light of a lamp.

189. In the observations above stated, respecting the movements of the table when untouched, I was aided by the presence of my friend Joseph Hazard, Esq., of Narragansett, Rhode Island, who occupied a seat opposite to mine on the other side of the table; so that while he saw all clear on one side, I saw all clear on the other. In my narrative I have adverted to two recent instances in which severally, in the presence only of the medium and myself, the table moved, as I could judge, about eight inches, being at the same time untouched by either of us.

190. Next in importance to the movements of tables which take place without any contact, are those in which the table rises under the hands of the medium laid gently upon it. On one occasion I saw a large circular table, supported by three massive claws on castors, overset several times by the influence of three ladies, who were media. In order to have this experiment performed with as much precision as circumstances would permit, I seated myself on one side of the table, so as to be equidistant from two of the three claws by which it was supported. The intermediate medium, was directly opposite the third claw, while the others stood one on each side of her. My relative position was such, that as they were standing upright before me, I could look at their persons partially below as well as above the table. These arrangements having been made, the three media laid their hands on the table a little beyond the margin, so that they could not apply their thumbs below the edge and thus assist the table to raise. Under these circumstances I was enabled to watch the media above as well as below the table, by casting my eyes upward and downward alternately, they being all on their feet, and standing upright.47 It was under these conditions, that the table, in three successive trials, came over toward me and went back to its normal position.

191. It did not slam down quickly, when on arriving at such a position, as to make it impossible for the ladies to resist its farther descent; but descended gently, rising slowly in recovering its usual upright position.

192. I called one morning at the dwelling of a medium to whom allusion has been made more than once in my narrative. I sat down at a table with the medium, her father, and a gentleman who accompanied me. I inquired if any of my spirit friends were present; the table tilted negatively. “Will the spirit give its initials through the alphabetic card?” In reply the letters M C were indicated. My companion, whose attention had been withdrawn, on hearing the result, said: “They are the initials of my daughter’s name;” exclaiming, “Maria, are you here?”

193. The table tilted in the affirmative, vivaciously, as if the daughter’s heart were in the movement.

194. Maria proving to be a sprightly spirit, a lively conversation ensued. I inquired if she could not work my apparatus; she answered through the card, “It is impossible for a spirit to work your apparatus; I am very sorry.” I replied that evidently it was not impossible, since it had been actuated by spirits successfully several times. “You mean to say,” I added, “that it is difficult.” To this she replied affirmatively by three tilts of the table.

195. As through the influence of the medium, who sat at the table with us, communications had been received through my apparatus several times, the alphabet arranged from a state of disarrangement, and names spelt out by the revolution of the disk, it cannot be imagined that the medium could have influenced the alphabetical communications in this instance, since the medium, even if prone to deception, would have perceived it ridiculous to allege it impossible to work an apparatus which had on several occasions under her influence, proved the opposite to be true, in the presence of her father as well as myself.

196. It has been already mentioned in the narrative (164.) that my spirit father, and spirit friend W. W., had alleged that they worked my apparatus with great difficulty when under test conditions, from their great desire to make me a convert to Spiritualism. It was, therefore, quite consistent that a spirit, who had no such powerful motive, should have preferred to find an apology for not actuating my apparatus, rather than to have studied, or sought for the means of surmounting the obstacles.

197. As all the manifestations, observed on this occasion, were by the tilting or partial lifting of the table, I urged the spirit to aid me in obtaining a test that these manifestations came not from the medium, but from herself, a spirit. I immediately procured from a basket which I had previously brought to the premises, a brass ball, turned truly spherical, like a billiard ball, and a plate of zinc which had been ground quite true. I48 placed the ball on the table, the plate on the ball, and the hands of the medium on the plate. She had no other communication with the table than that which was thus established. Pressing on the ball when situated between perpendicular lines falling inside of all the legs of the table, would of course only press it downward more firmly on its feet.

198. Things being thus arranged, I solicited Maria to repeat the upward jerks which she had employed in the communication which she had been making. Her father joined his solicitation to mine, pointing out that my object was to obtain evidence, which would satisfy the scientific world that such manifestations were due to the agency of spirits.

199. After a little delay the table rose under the ball, the plate, and the hands of the medium, with greater force than had been displayed in any of the foregoing movements.

200. Subsequently, being in company with Maria’s father, at the dwelling of a spiritualist, and sitting with a medium at the table supporting an apparatus for alphabetical communications, the spirit of Maria, who seems to follow her worthy father with much filial affection, reported herself. I inquired whether she remembered our previous meeting, and what means I resorted to as a test. She replied, “You used a plate and ball to support the hands of the medium, which I knocked away.”

201. While receiving communications from my spirit sister, the table tilting toward the medium, so as to cause the cord actuating the index, by being through a string tied to a weight on the floor, alternately to be withdrawn and returned, consequently, winding off and on the pulley which turned the index, I suggested that the relative position of the medium should be reversed, so that she should be on the same side with the apparatus. By this change the table would have to rise under the hands of the medium. The proposed modification was successfully carried out.

202. I asked my sister how a spirit could work an apparatus with the medium’s hands on the upper surface of the table; the reply was, that the presence of the hands of the medium enabled the spirit to act in opposition to them.

203. Under this head comes the experiment in which a board was supported so as to turn on a fulcrum, one foot of the board being on one side of the fulcrum, and three feet on the other, the longer end suspended on a spring balance. When a medium, eleven years old, placed his hands on the short end, that end rose while the other, of course, went down; in some instances, showing an increase of downward pressure on the balance, equivalent to seven pounds.

204. This experiment was subsequently repeated at my laboratory, in the presence of John M. Kennedy, Esq. Having a basin of water on the board, the boy’s hands being merely immersed in the water, and not touching the parietes of the containing vessel; the balance was affected as in the experiment above described, although not to so great an extent.

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205. In one case, Mr. Kennedy satisfied himself, that the medium did not touch the vessel, by placing his own hands below those of the medium.

206. My much-esteemed friend, Prof. Henry, having treated this result as incredible, I was induced to repeat it with the greatest precision and precaution, as represented in Plate 3. The board, as already described, being about four feet in length, is supported by a rod as a fulcrum at about one foot from one end, and, of course, three feet from the other; a glass vase, about nine inches in diameter and five inches in height, having a knob to hold it by when inverted, had this knob inserted in a hole made in the board, six inches nearly from the fulcrum. Thus, the vase rested on the board, the mouth upward. A wire-gauze cage, such as is used to keep flies from sugar, was so arranged by well-known means, as to slide up or down on two iron rods, one on each side of the trestle supporting the fulcrum. By these arrangements it was so adjusted as to descend into the vase until within an inch and a half of the bottom, while the inferiority of its dimensions prevented it from coming elsewhere within an inch of the parietes of the vase. Water was poured into the vase so as to rise into the cage till within about an inch and a half of the brim.

207. A well-known medium (Gordon) was induced to plunge his hands, clasped together, to the bottom of the cage, holding them perfectly still. As soon as these conditions were attained, the apparatus being untouched by any one excepting the medium as described, I invoked the aid of my spirit friends. A downward force was repeatedly exerted upon the end of the board appended to the balance equal to three pounds’ weight nearly.

208. It will be perceived that in this manifestation, the medium had no means of communication with the board, beside the water. It was not until he became quite still, that the invocation was made. Nevertheless, he did not appear to be subjected to any reacting force. Yet, the distance of the hook of the balance from the fulcrum on which the board turned, was six times as great as the cage in which the hands were situated. Consequently, a force of 3 × 6 = 18 pounds must have been exerted. The board would probably have been depressed much more, but that the water had been spilled by any farther inclination of the vase.

209. This experiment has since been repeated again and again, but on a smaller scale, when, not only the downward force was exercised, but the spelling of words was accomplished.

210. On one occasion, when no result ensued, it appeared to arise from the water being so cold as to chill the medium, because, on warming it up to a comfortable temperature, the desired manifestations were obtained.

211. At the same time and place, after the manifestation by means of the spring balances above described (207) had been accomplished, I requested my spirit friends to repeat that which has been above mentioned,50 as performed by putting the hands of a medium upon a plate and ball supported by a tea-table. (pari passu.)

212. Accordingly, the attending medium being placed under exactly the same circumstances and conditions, a similar violent tilting ensued.

213. Dr. Child, together with the same medium and myself, placed our finger ends all reciprocally in contact, and about a quarter of an inch above a tea-table. After an interval of about two minutes, the table rose, and was tossed from the legs on one side to those on the other forcibly.

214. During a visit to New York, I entered the apartment where one of the Misses Fox was sitting. There were more than half a dozen persons present. On my entrance, I inquired, “Does any one here recognise me, so as to know my name?” No person answered that I was known. As soon, however, as I inquired, my spirit sister announced herself, and indicated my name.

215. During a visit made to Boston last autumn, on sitting with a medium, my sister addressed me in the following way, by spelling the words out upon the disk apparatus just described:

216. Only the first couplet in these verses differs at all from those which were given in the impromptu, the words having been too flattering for me, to have mentioned. Soon after being at the residence of a highly-esteemed friend, who is a medium, my spirit sister, who manifests much love for this lady, reporting herself, I told her of the change which I thus desired to have made. The reply was, “I give you full liberty to alter my verses; you know I never wrote two lines of poetry while in the flesh.” Miss Ellis is no poetess, still less is Mrs. P., the medium.

217. After my lecture at the Melodeon, being at the residence of Mrs. Hayden, an accomplished medium, I requested a repetition of the experiment, of which I had given an account on that occasion, in which the view of the disk was cut off from the medium, by the interposition of a screen; and Mrs. Hayden consenting, an arrangement was made so as to satisfy the bystanders, as well as myself, that the letters on the disk could not be seen by her. Under these conditions the name of Washington was spelt out.

218. I have had this test repeated under Gordon’s mediumship, as well as that of others, several times. Afterward, Mrs. Hayden sitting aloof, on making the index move successively to each letter, those required for the51 name of Jefferson were selected in due order, by rapping at the one in demand, as it came under the index.

219. Through the influence of Mrs. Hayden, an uncommon test was afforded by my faithful spirit sister.

220. My charming, intelligent friend, Mrs. Eustis, daughter of the late Rev. Dr. W. E. Channing, though not a believer in Spiritualism, became desirous of seeing the manifestations so much relied upon by me. Having accompanied me to the residence of Mrs. Hayden, Mrs. Eustis was sitting beside her, while through her influence my sister was making a communication by means of the apparatus described. (Plate I, Fig. 2.) When the process commenced, the hand of Mrs. Hayden was resting on the lever in the usual position, but was subsequently lifted, so as to allow Mrs. Eustis, as well as myself, to see between it and the wooden surface, without creating any apparent abatement of the power of indicating the requisite letters. (Description of Plate I, par. e.)

221. While the process still proceeded under these conditions, Mrs. Eustis, having placed her hand upon the surface of the board lever, alleged that she felt it imparting motion to her hand.

222. Dr. W. F. Channing has since informed me that Mrs. Eustis’s account of these manifestations, as given to him, coincide with those given to him by me.

223. Sometime after this feat was performed through Mrs. Hayden, I inquired of my sister if she could not perform it through an excellent medium under whose influence communications were making at the time of this inquiry. It was replied that Mrs. Eustis being unconsciously to a certain extent a medium herself, the power of Mrs. Hayden was augmented by her presence.

224. But as respects the selection of letters without the assistance of the eyes of the medium, I have had many instances of this being done, although the facility of its performance is various, not only with different media and with different spirits, but likewise when the spirit and medium are the same: it varies with the state of the medium. I sat more than an hour with an accomplished medium, during an excessively hot evening, without receiving any communication; in consequence, as I supposed, of the effect of the heat upon her organism.

225. The interposition of water contained in a glass vase, upon the broad part of the lever actuating the index, so that the hands of the medium can touch nothing but the water, has an effect analogous to the lifting of the hand as above described, since the only difference in the conditions is, that in the one case there is air, in the other water, interposed.

226. It has been stated that, by the interposition of water, the power of actuating the index was paralyzed; yet merely warming the water enabled the manifestation to proceed, so as to empower the spirit to spell such names as were called for. (210.)

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227. In one instance, I took a book from my pocket which the medium had never seen, and opened it at a page where the heading “Publisher’s Preface” was conspicuous, without allowing the medium to see any thing more than the back of the book. Holding the page exposed to the disk, the spirit spelt out “Publish—,” and then seemed unable to proceed. Meanwhile, the medium called to her little son to be quiet; forthwith the deficient letters, ers, were supplied, so as to finish the word “Publisher’s.”

228. The medium alleged that her mind was imbued with the idea that the word “publishing” was coming forth, and with a view to aid the spirit, lent some muscular aid to the letters necessary to complete that word; but attention to her child causing her mind to be withdrawn, the spirit immediately selected the letters above indited. On the same occasion I opened the same book, keeping the back toward the medium, opposite to an engraving of Jefferson: immediately, Jefferson was spelt out.

229. On my way to Boston, I visited Mrs. Ann Leah Brown, formerly Miss Fox. At about eight in the morning, I found her under very unfavourable circumstances: Mrs. Brown had been watching the previous night with a sick child. Nevertheless, considering me as an advocate of the cause of truth, a short sitting was given to me, during which my faithful spirit sister manifested herself by comparatively loud knockings.

230. Through this I learned that Mrs. Brown was not in condition to make it expedient to resort to her mediumship then, had not the necessity of attending to her sick child formed a sufficient impediment.

231. On my return from Boston, I called again on this interesting medium, and then saw a table, situated at the distance of more than a foot from her person, which was quiescent, make a movement to and fro of at least eight inches. Moreover, as I sat on the opposite side of an intervening table, I felt unexpectedly a slight touch against my leg as if by a human finger.

232. During this visit, Mrs. Brown created much interest by giving a brief account of the trials which herself and her sister had undergone, being on the one hand urged to give their services to the community, as the means of promoting truth, while on the other they were treated as impostors or jugglers. The impression left on my mind was extremely favourable as respects Mrs. Brown’s sincerity in her Spiritualism and in her goodness of heart.

233. In consequence of her invitation, I attended a circle at her house a few days subsequently, when I saw, in addition to all the usual manifestations, the following for the first time: Under a table around which the party was seated, a sheet of paper was deposited on the carpeted floor. A pencil was placed upon the paper; soon after, on examination, I found my name scrawled thereon.

234. Two small bells situated upon the floor beneath the table were rung, and subsequently it was found that one of them had been lifted and seated on the other.

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235. My spirit sister has since informed me that my name was written upon the paper by my spirit friend William Blodget.

236. While at Boston, having read to a friend a communication from my father through a writing medium, I placed it in one of my pockets, and proceeded to the Fountain Inn. When there, I felt for it without success. Unexpectedly, I went to Salem by the cars, and returned the same evening. On undressing myself the scroll was missing, and I inferred that it had been lost between the place where it had been read and the inn above named, where I felt for it unsuccessfully. On going next morning to Mrs. Hayden’s, and my spirit father reporting himself, I inquired whether he knew what had become of the scroll. It was answered, that it had been left upon the seat in the car on my quitting it at Salem.

237. Inquiring of the conductor, who was on duty in the car where it had been left, he said that it had been found on the seat, was safe at Portland, and should be returned to me next day. This promise was realized.

238. On one occasion, sitting at the disk with Mrs. Hayden, a spirit gave his initials as C. H. Hare. Not recollecting any one of our relations of that name precisely, I inquired if he were one of them. The reply was affirmative. “Are you a son of my cousin Charles Hare, of St. Johns, New Brunswick?” “Yes,” was spelled out. This spirit then gave me the profession of his grandfather, also that of his father, and the fact of the former having been blown into the water at Toulon, and of the latter having made a miraculous escape from Verdun, where he had been confined until his knowledge of French enabled him to escape by personating in disguise an officer of the customs. Only one mistake was made in referring to my English relatives, respecting an uncle’s name. Other inquiries were correctly answered.

239. Subsequently, the brother of this spirit made us a visit in Philadelphia, and informed us that the mundane career of his brother Charles Henry, had been terminated by shipwreck some few years anterior to the visit made, as mentioned, to me.

240. No one being present beside myself, and the medium ignorant of Latin, my father spelt out upon the disk the words he had pointed out to me in Virgil more than fifty-five years ago, as expressive of the beating Entellus gave Dares, as described by Virgil—“pulsatque versatque;” also the word which so much resembles the sound of horses’ hoofs trampling on the ground, “Quadrupedante.”

241. A spirit of the name of Powel tendered his services, and undertook to spell Cato, but instead of that name, Blodget, my friend, occupied the disk, and spelt his own name, and afterward Cato. On the same occasion Blodget spelt out and designated words without the medium seeing the alphabet.

242. The employment of letters to express ideas neither existing in the mind of the medium nor in mine, cannot evidently be explained by54 any psychological subterfuge. The name Blodget being indicated by reference to the alphabet, instead of Cato, which was promised, precludes the idea that it was learned from the mind of any mortal present.

243. It must be manifest that the greatest difficulty which I had to overcome during the investigation of which the preceding pages give a history, arose from the necessity of making every observation under such circumstances as to show that I was not deceived by the media.

244. But having latterly acquired the powers of a medium in a sufficient degree to interchange ideas with my spirit friends, I am no longer under the necessity of defending media from the charge of falsehood and deception. It is now my own character only that can be in question.

245. Upon this the occurrence of the manifestation to which I am about to allude rests. (Reference to this has been made in the Introduction to this work, 115.)

246. The fact that my spirit sister undertook at one o’clock, on the 3rd of July, 1855, to convey from the Atlantic Hotel, Cape May Island, a message to Mrs. Gourlay, No. 178 North Tenth street, Philadelphia, requesting that she would induce Dr. Gourlay to go to the Philadelphia Bank to ascertain the time when a note would be due, and report to me at half-past three o’clock; that she did report at the appointed time; and that on my return to Philadelphia, Mrs. Gourlay alleged herself to have received the message, and that her husband and brother went to the bank in consequence. With the idea received by the latter, my sister’s report coincided agreeably to his statement to me. All this proves that a spirit must have officiated, as nothing else can explain the transaction.

247. The note clerk recollects the application, but does not appear to have felt himself called upon to take the trouble to get the register, which was not in his hands at the time. Hence the impression received by the applicants was not correct, but corresponded with the report made to me by my sister, which differed from the impression on my memory, and of course, was not obtained from my mind.

248. My sister having mentioned her name in the spheres, to be Queen of Flowers. I substituted this name translated into Latin in the Sicilian Mariners’ Hymn, replacing virgo by soror, the Latin for sister; seraph for mater; bonissima for piissima; carissima for purissima; and cura for ora. It then read as follows:—

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249. As soon as this was chanted, the following reply was given through the spiritoscope, at which I was sitting with Mrs. Gourlay as medium:

250. “Dear Brother:—I answer your prayer by saying I do watch over you, and pray for your welfare. I am grateful for your remembrance, and shall strive to deserve it. O! brother, our cause is a common one, and we feel the same interest in its promulgation. I am daily striving to disseminate its truths, but can make little progress, having so much ignorance to contend against. I know that the truths of progression, with the help of a good and wise God, will ultimately prevail over all the land; but when that happy time comes to earth, your freed spirit will rove the endless fields of immortality with those loved friends who have gone a little while before. Then will we revel in delights which, in comparison with earth’s joys, are far more beautiful and sublime. I wish you could look with the eye of prescience, and see that glorious time, when all nations shall become as a band of brothers.”

251. The evidence of the manifestations adduced in the foregoing narrative does not rest upon myself only, since there have been persons present when they were observed, and they have in my presence been repeated essentially under various modifications, in many instances, not specially alluded to.

252. The evidence may be contemplated under various phases: First, those in which rappings or other noises have been made, which could not be traced to any mortal agency; secondly, those in which sounds were so made as to indicate letters forming grammatical, well-spelt sentences, affording proof that they were under the guidance of some rational being; thirdly, those in which the nature of the communication has been such as to prove that the being causing them must, agreeably to accompanying allegations, be some known acquaintance, friend, or relative of the inquirer.

253. Again, cases in which movements have been made of ponderable bodies, either without any human contact, or with such contact as could not be productive of the resulting motion.

254. Cases in which such movements of bodies have been of a nature to produce intellectual communications, resembling those obtained as above mentioned by sounds.

255. Although the apparatus by which these various proofs were attained, with the greatest possible precaution and precision, modified them as to the manner; essentially all the evidence which I have obtained, tending to the conclusions above mentioned, has likewise been substantially56 obtained by a great number of observers. Many who never sought any spiritual communication, and have not been induced to enroll themselves as spiritualists, will nevertheless not only affirm the existence of the sounds and movements, but also admit their inscrutability.

256. But we have now, in a matter-of-fact, business-like publication, by E. W. Capron, a record of the original manifestations at Hydesville and Rochester, in New York; where, as it is well known, they produced intense interest, excitement, and controversy; which gave rise to successive town-meetings, and the appointment of committees by these meetings for the purpose of ascertaining whether any other cause could be discovered for the manifestations, except the spiritual beings who assumed them to be their doings. Some of the persons appointed to make the investigation, were prepossessed with the belief that the phenomena were due to some juggling contrivance. One alleged that he would throw himself over the Genesee Falls, or prove the knockings due to humbuggery. Another alleged that the media, aware of his prepossession, would not for one hundred dollars have him on the committee; yet both these persons being put on the committee, the latter came out in favour of the inscrutability of the noise; while the former neither accounted for it, “nor threw himself over the falls,” as Mr. Capron pointedly alleges.

257. Subsequently, in the city of New York, the mystery was subjected to the ordeal of a public investigation by a number of distinguished citizens, whose reports confirmed those of the Rochester committees. Fennimore Cooper was among those appointed on the New York committee, and was the means himself of obtaining an unequivocal test. His sister’s death, which had resulted from being thrown from a horse, was correctly stated by her spirit in every particular, in reply to mental inquiries by him made.

258. Again at Stratford, Connecticut, at a house of a minister of the gospel, manifestations were made fully as striking as those which had occurred at Hydesville and Rochester, so as to establish in the mind of this estimable clergyman, and in those of many others acquainted with the facts, a belief in spiritual agency. (1667)

259. As affording support to the testimony which I have given, I deem it expedient to cite that of the Rev. Allen Putnam, formerly a Unitarian clergyman and preacher in Augusta, Maine, having been in the legislature of that State, and for some time editor of the New England Farmer. Mr. Putnam had the advantage of a theological and collegiate education at Harvard. I heard an able and erudite lecture from this worthy spiritualist, at Boston last October.

260. Mr. Putnam entered upon the investigation of the manifestations in July, 1852, nearly eighteen months before my investigation com57menced. Like me, he began as an unbeliever, and was converted by communications received from the spirits of his wife and relatives, who had left this life. In a company ignorant of the fact that he had married twice, his first wife had made herself known to him, so as to create a conviction of her identity.

261. In the next place, his ancestors communicated with Mr. Putnam, so as to satisfy his mind that they were the beings they professed to be. I do not enter into the detail of the facts which created conviction in the mind of this respectable observer; my object is to show that other minds have gone through the process which has influenced mine, in order that sceptics may not “lay the flattering unction to their souls” that ’tis my madness speaks in favour, not their prejudices that speak against, the conclusions in which investigators of sound understanding have concurred.

262. Mr. Putnam alleges: “Some uncommon movements have occurred in my presence. I have seen a table moved without any visible power applied to it.”

263. The following narrative is taken from the pamphlet published by the author in question. It is quite characteristic of the variety of character found in the spheres. This juvenile spirit owed his education entirely to his schooling in the spirit world. It will be perceived that he died while yet an infant. (Page 34, Paragraph 3.)

264. “Entering a medium’s room one morning, I saw a gentlemanly, intelligent man, apparently about thirty, sitting at the table and putting questions. Soon a tiny rap was heard, and the name Natty was spelled out. ‘Who are you?’ said the man. ‘I am your brother;’ was the answer. ‘No,’ said the man, ‘I had no such brother.’ ‘You had,’ said the rapper. ‘No,’ said the man. ‘Yes,’ said the other. ‘Well, let us see,’ added the man. ‘How old were you, Natty, when you died?’ ‘Five days,‘ was the answer. ‘How long since you died?’ ‘Thirty-five years.’ The gentleman here bit his lip in thought, and said—‘I believe there was an infant brother who died before I was born, but I thought they called him Oliver.’ ‘No,’ was the response, ‘they called him Natty, and I am he.’ ‘Natty,’ said the man, ‘how do you know that I am your brother?’ ‘By love,’ he answered. ‘By love?’ said the questioner; ‘but don’t you love others as well as relatives?’ Ans. ‘We like others, and love relatives!’ ‘What,’ it was then asked—‘what is the difference between love and like?’ The word LOVE was immediately written in large letters, two or three inches long, and like was traced under it in very small letters. ‘Natty,’ continued the man, ‘you are not my brother, but are some one else, attempting to impose upon me.’ ‘I am your brother,’ was the earnest rejoinder. ‘Then, will you tell me what sphere you are in?’ ‘The fourth,’ he said. ‘The fourth, ah? Now I’ve caught you—for as you died in infancy, you was fitted for the seventh sphere when you left the earth.’ ‘I have been there;’ was the response. ‘Have been there, and yet are now in the58 fourth! how is that? are you moving backward? coming down?’ ‘No, I am an adviser in the fourth.’ ‘Adviser! what is that? a sort of superintendent?’ ‘Yes.’ ‘Oh! you are in office, then?’ ‘Yes.’ ‘Do you get any pay? We pay well for such things here.’ ‘Yes, I get pay.’ ‘What pay?’ ‘The pleasure of seeing those under me progress.’

265. “I then said to the gentleman stranger, ‘Sir, you have found your match, if not your brother. I think I would own the relationship;’ and in continuance I remarked, that this seemed to be a very bright, cheerful spirit; when there was written—‘I am always laughing.’

266. “My next remark was—‘Natty, I should like to make your acquaintance.’ ‘Hand out your card;’ was the instant response. Finding no card in my pocket, I wrote, secretly, on a slip of paper—‘Mr. Allen Putnam, Eustis St., Roxbury’—turned the paper over, placing the writing down upon the table, kept my hand over the paper, and asked Natty to make a copy. Instantly the medium’s hand wrote—Mr. A. P., U. St. Rox. The writing on my paper had been seen by me alone, and I was looking for a copy in full, but received only abbreviations, and those of every word, Eustis being reduced to the letter U. This closed my first interview with him.

267. “Some weeks afterward, when he was forgotten, the medium’s hand wrote, ‘Mr. A. P., U. St. Rox.—I have used your card.’ ‘Natty,‘ said I, ‘as you left the earth when very young, I would like to know how you learned the English language.’ He answered, ‘My mother knew it, I think;’ and asked, ‘Will you let my mamma come?’ ‘Certainly, with pleasure.’ And the following was written:

268. “‘My friend, you must not be angry with my darling boy. It ofttimes grieves me to have him, so pure, use such wild phrases. I am your friend, as a soldier in the cause.

Elizabeth Y-—-.’

269. “Very often this little bright spark comes out with something unexpected, amusing, or witty; but at all times he manifests a very marked disposition to be obliging and kind. Once, when his communication seemed to be closed, I said, ‘You are not going, Natty?’ ‘Yes—gone—don’t you see the dust fly?’ ‘Where,’ I asked, ‘do you pick up such phrases?’ ‘Hear ‘um.’

270. “On another occasion he said, ‘My friend, you must not put on a long face when you come to talk with supposed ghosts. You must not believe all they tell you to. You must not go to the end of the world and jump off, because they tell you to.’

271. “When once I said to him, ‘How do you go to work, Natty, to use a medium’s hand?’ He said, ‘Why, you see, we just passes a chain of light around the wrist, and that sets it to shaking. The next operation is to make it write, of course. Sometimes the words are allowed to pass through the brains. We now have such a power over this medium, that we can make her shake awfully.’ ‘Try my wrist, Natty,’ said a lady who59 was present. ‘Dear, beloved aunty, I’ve got a peck of love for you, but I can’t make you trace my purified thoughts on the clean paper.’”

For those who endeavour to get rid of the evidence of respectable witnesses, such as Mr. Putnam, by representing them as dupes, and the media as impostors, it may be well to quote the following passage from the same publication: (Page 44.)

272. “Within the last fourteen months I have seen twenty-two or three different mediums—all but four of them private ones—taking no pecuniary compensation; and more than half of them are our own citizens, several of whom are now present in this assembly. I have spent very many hours in their presence. Have seen them at their homes—at my own home—and in the parlours of neighbours and friends. I have met and watched them in the broadest sunlight and at evening. Every desirable opportunity has been furnished me for detecting machinery, jugglery, or imposture, and I have faithfully, but in vain, strove to find something mundane a sufficient cause for all these wonders. That trick or humbug is sometimes attempted by pretenders to uncommon susceptibilities, no one will have a wish to deny. But very many of the mediums, private ones, are as much above these things as are the very best persons among the witnesses.

273. “One medium, an active, energetic business man, of more than sixty years, has submitted himself to be used by me at any time, however suddenly called upon, whether in his counting-room or in mine,—whether called in his shirt sleeves from the woodpile, or coalbin, or dressed up and ready for company; and I have used him and watched him daily almost, and that through several successive months. Many mediums have been watched for long periods, and under quite varied circumstances; and, though the power exerted through any of them is very far from being uniform, and though the mode of manifestation is in no two alike, yet I have seen no sign of its being anywhere applied by machinery; or of its being varied by any preparation or act of the mediums themselves.

274. “They deny, one and all, young and old, educated and ignorant alike—they all deny, and that, too, in the most private and friendly circles, where all the thoughts flow out,—they all deny that they exercise their wills at all in the production of these wonders. And I cannot rate that fairness very high which, in the face of such a fact, will persist in saying that all of it is trick, imposture, humbug. More than one hundred thousand witnesses have looked on, and yet are unable to prove to any extent the cheats alleged. More than five thousand mediums in this country unitedly and persistedly declare that they use no machinery and practice no trick.”

275. This charge is utterly futile when we see persons in affluence converted by their own mediumship, as in the case of two of my most esteemed friends.

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276. My conversion was effected before I attended any public medium. To the ladies by whom it was effected my requisitions could only have been onerous, had not the desire for truth to oblige me been a strong motive for the pains which they were made to take.

277. It does not seem sufficiently understood by those who object to Spiritualism, upon the ground of the inconsistency of the opinions given by spirits, that our next state of existence is one of progression, and that we go there with all our imperfections, which are removed more or less slowly.

278. “Many men, many minds,” is an old adage: it is equally true as respects the inhabitants of the spirit world, excepting that as their elevation in that world is higher, accordance in opinion is more prevalent. In the spirits of the fifth sphere, and those above that sphere, I find little diversity in important facts or doctrines.

279. Allusion is made to this diversity in some communications from Franklin, to Mr. Putnam, which are as follows:

280. “The mortals of earth expect truth from the spirit land; they think that it is perfect, and that the angels are omnipotent. Oh, how far do they wander in the darkness of their own minds! The spirit home is progressive, like unto this: the canting hypocrite passes into the heavens with the same thoughts; the simple babe too passes into this new-born life with all its childlike innocence. Each one has to mount the ladder of progression.”

281. “There are millions in the spirit world that know not of the existence of this planet, even as the children of this earth know not of the starry world above. But on beholding angels descend to this hidden planet, they follow, and in wonderment behold a new world, and that world inhabited. Then do they find whence they originated.

282. “Allusion has been made to the one-sided support given to Spiritualism on the part of those who admit many of the most important facts, yet do not ascribe them to the spirits of the departed. These opponents were alleged to be of different features; one ascribing them to Satan, the other disputing their spiritual origination, because agreeably to their imperfect information, certain traits were found to be deficient which should exist, were the intellectual communications due to the spirits of our departed fellow-creatures. The idea of these spiritual manifestations owing their existence to Satan has already been noticed, (88,) but from the communications which will be given in this work must appear still more untenable than they have, as I trust, been proved to be. As one of the most respectable of these, who deny the existence of spirits, the distinguished Dr. Bell, of Somerville, Massachusetts, has been noticed. (110.)

283. “It is conceived that Dr. Bell’s positive evidence in favour of phenomena which he has seen, gives so much more weight in favour of the existence of spirits than his arguments on negative grounds, as to what he61 happens not to have seen or learned, that I will quote here his account of the manifestations which he has described, after having observed them with great circumspection:

284. “Dr. Bell commenced (at a meeting of hospital directors) by expressing his surprise that at the meeting, last year, of so large a number of persons whose lives were spent in investigating the reciprocal influences of mind and body, scarcely a single member had given a moment’s attention to a topic directly in their path, which, whether regarded as merely an epidemic mental delusion, or as a new psychological science, was producing such momentous effects upon the world. It was now said to number over two millions of believers, had an extended literature, a talented periodical press in many forms, and had certainly taken fast hold on many minds of soberness and power. He was well aware how easily it was turned to ridicule, and that there were many who would be ready to ask, when they saw hospital directors seriously discussing the spiritual phenomena, Quis custodiet ipsos custodes?

285. “But if there was any class of men who had duties in this direction, it was those of our specialty. Our reports contain the record of many cases of insanity said to be produced by it. It was important, whether true or false, or mixed, that its precise depth, length, and nature should be studied out. As is well known, mystery always loses its terrific character when boldly met and opened to the light of noonday.

286. “Dr. Bell remarked, that on his return home from our meeting at Washington, he had a peculiar wish to verify his previous observations on what are technically known as the physical manifestations of this new science. He could not pretend that he could doubt his repeated personal observations, addressed to his sight, hearing, and touch, and separated, as he believed, from any possibility of error or collusive fraud. Yet the offer, by Professor Henry, of a large sum to any person who would make one of his tables move in the Smithsonian Institution, and the obvious incredulity of many of the ‘brethren,’ had induced the desire again to see some full and unequivocal experiment in table-moving.

287. “An opportunity was not long wanting. On the occasion of the visit of a well-known gentleman, long connected with the insane, and who never had seen any of these phenomena at the asylum, Dr. Bell invited him to go to a family where a medium of considerable power was visiting. The family was one of the most respectable of the vicinage, the head of it being a gentleman intrusted with millions of dollars of other people’s money, as the financial manager of a large banking institution. He and his wife had for some years been perfectly convinced of the spiritual character of these manifestations. The medium was a young lady of eighteen or twenty, of very slight figure, weighing eighty or ninety pounds, and had discovered herself to be a medium while on a visit to these distant relatives. A family, from character and position, more entirely beyond the suspicion62 of even winking at any thing like fraud or irregularity, does not exist in the world. They were so fortunate as to find the medium at home, and the circle was made of the five persons mentioned. The ordinary manifestations of raps, beating of musical tunes, and responses to mental and spoken questions, were very completely presented, as well as the movements of the table under the mere contact of fingers’ ends. Finding that things appeared very favourable to a full exhibition of what he wished to see, as evinced by the very facile movements of the table under contact, Dr. Bell proposed trying the grand experimentum crucis of the physical manifestations—the movement of the table without any human contact, direct or indirect. He was permitted to arrange things to suit himself, and began by opening the table more widely, and inserting two movable table-leaves, which increased the length from about six to perhaps nine or ten feet. This, he felt, also gave him an opportunity to see and upset all wires and mechanism concealed, or, at least, to answer positively as to their non-existence. The table was a solid structure of black walnut, with six carved legs, the whole of such a weight that when the castors were all in the right line of motion, he could just start it by the full grasp of the thumb and fingers of both hands.

288. “The persons stood on the sides of the table, three and two, and back from its edge about eighteen inches. As Dr. Bell is some six feet two inches in height, he averred that he had no difficulty in seeing between the table and the persons of all present. The hands were raised over it at about the same height, of a foot and a half.

289. “At a request, the table commenced its motion, with moderate speed, occasionally halting, and then gliding on a foot or two at once. It seemed as if its motion would have been continuous, if the hands above it had followed along pari passu. On reaching the folding-doors dividing off the two parlours, and which were open, it rose over an iron rod on which the door-trucks traversed, and which projected half or three-quarters of an inch above the level of the carpet. It then entered the other parlour, and went its whole length until it came near the pier glass at its end—a centre-table having been pushed aside by one of the party to allow its free course.

290. “At request, for they during this time spoke as if to actual beings, the motion was reversed, and it returned until it again reached the iron rod. Here it stuck. The table hove, creaked, and struggled, but all in vain; it could not surmount the obstacle. The medium was then ‘impressed by the spirits’ to write, and seizing a pencil, hastily wrote that if the fore legs were lifted over the bar, they (i. e. the spirits) thought they could push the others over. This was done, and the motion kept on. Once or twice Dr. Bell requested all to withdraw a little farther from the table, ‘to see how far the influence would extend.’ It was found that whenever a much greater distance, say two feet, was reached, the move63ment ceased, and a delay of three or four minutes occurred before it recommenced, giving the idea that, if broken off, a certain reaccumulation of force was needful to put it in motion again. The table reached the upper end of the parlour, from which it had started, but was left some four feet from the medial line of the room. Dr. Bell expressed the thanks of the company for the very complete exhibition with which they had been favoured, but remarked that the obligation would be enhanced if the ‘spirits’ would move the table about four feet at right angles, so that the chairs would come right for their late occupants. This was immediately done, and the performance was deemed so perfectly full and satisfactory that nothing more was asked at this session.

291. “Dr. Bell was understood to say that this made some five or six times in which he had seen the table move without human contact, and all under circumstances apparently as free from suspicion as this just related. He also stated that the Rev. Mr. P., a clergyman of extraordinary sagacious perceptions and mechanical skill, took this same medium to his own house, without previous thought, where she never before had been, and where his own table, in the presence of his own family alone, went through the fullest locomotion without human touch. Dr. Bell mentioned that in his last experiment, that just narrated, the entire space moved through was over fifty feet.

292. “Dr. Bell then passed to the topic of responses to mental and verbal questions, and gave several narratives of long conversations with what purported to be the spirits of persons dead for twenty-five to forty years, in which every question he could devise relating to their domestic history, and to events in it known only to them and him, had been truly answered. Some of the subjects put mentally—i. e., without speaking or writing—had half a dozen correct replies, forbidding, of course, completely, on any doctrine of chances, the contingency of accident or coincidence, as such mental questions, per se, negative the explanation of previous knowledge on the part of the medium.

293. “A brief abstract of one of these will give a general idea of their character: Dr. Bell had frequently remarked to his ‘spiritual’ friends, that if any medium could reproduce the essential particulars of a final interview which had occurred between himself and a deceased brother in 1826, he should be almost compelled to admit that it came from his spirit; because he was sure that he (Dr. Bell) never had communicated it to any living being. Hence, as it never had been known to but two persons, and was of so peculiar, well-marked a character, as not to be capable of being confounded by generalities, he should hardly be able otherwise to explain it. A few weeks afterward what purported to be the spirit of that brother narrated the essential particulars of that interview, the place where, down to the well-recollected fact that he was adjusting the stirrups of his saddle, preparatory to a distant journey, when it was held! Pretty early,64 however, in his investigations, Dr. Bell began to find that, however correct his spiritual conferees were, in most of their responses, the moment a question was put involving a response the truth of which was unknown to him, uniform failure occurred. Sometimes, where he believed at the time that his questions were truly answered, subsequent information had shown him that he had been mistaken. He had answers which he believed to be true, when the facts were decidedly otherwise.

294. “Pursuing this train of inquiry, he found the ‘spirits,’ while averring that they could see him distinctly, ‘face to face,’ never could read the signature to letters taken from an old file, and unfolded without his having seen the writing. Yet as soon as he had cast his eye upon the signature, without allowing any one else to see it, it was promptly and correctly reproduced by the alphabetical rappings. And again, when he had made a previous arrangement with his family that they should do certain things every quarter of an hour at home—he, of course, not knowing what—while he was to ask the ‘spirit’ what was done at the instant, uniform failure occurred. He proved, too, that the theory of the ‘spiritualists’ to meet such difficulties—viz., that evil or trifling spirits interfered at their end of the telegraph—was not tenable. For the responses just before and after these gross failures had been eminently and wonderfully accurate, and the ‘spirits’ not only declared that they saw with perfect clearness what was going on at his house, but denied that there had been any interruption or interference.

295. “Dr. Bell also gave examples where test questions, involving replies unknown to the interrogator, had been designedly intermixed with those which were known. The result uniformly was, that the known responses, however curious and far remote, were correctly reproduced; the unknown were a set of perfectly wild and blundering errors, the responses often being obviously formed out of the phraseology of the question, as a stuck schoolboy guesses out a reply!

296. “The result of the inquiries of Dr. Bell and his friends—for several gentlemen of eminently fitting talents pursued the investigation with him—was briefly this:—That what the questioner knows the spirits know; what the questioner does not know, the spirits are entirely ignorant of. In other words, that there are really no superhuman agencies in the matter at all—no connection with another state of existence; but that it bears certain strong analogies to some of the experiences of clairvoyance, in that mysterious science of animal magnetism, as it has been protruding and receding for the last hundred years. Dr. Bell thought there was some reason to believe that the matter reproduced may come not only from the questioner, but if in the mind of any one at the circle, that it might be evolved. He made some observations upon the evidences of spirit existence, drawn from the character of the matter communicated by the mediums in a state of impression, when, as it is believed, spirits express65 themselves through the human agent. Of course, the quality of such composition is more or less a question of taste. Much of it is elevated, indicating high intellectual and moral capacities in the mind to which it owes its origin. Much more is absurd, puerile, and disgusting, infinitely below the grade of the human productions of the same persons from whom it professedly comes. Yet the spiritual revelation has given us nothing of such extraordinary value or novelty as to stamp it, in the judgment of unprejudiced minds, as of supermundane production. Dr. Bell alluded to a treatise which had been put into his hands by an earnest spiritualist, purporting to be the work of Thomas Paine, the author of the Age of Reason, &c., which was thought would carry conviction to anybody, as it purported to be a full explanation of the formation and changes of this earth, by one who, from his situs, must know all about it. The truth was, that the work was the production of some mind, celestial or mundane, ignorant of the very first rudiments of chemical philosophy, in which the most ridiculous blunders were made on every page in matters which are as demonstrable as mathematics, and where, of course, the answer cannot be made that the revelation was too high for common readers. Nor does Dr. Bell believe, from his observations, that the waters from this fountain ever reach a higher level than their source. The most elevated specimen of the spiritual literature would no doubt be found in the communications from Swedenborg and Lord Bacon in Judge Edmond’s and Dr. Dexter’s first and second volumes. Yet, whoever reads the very elegant and powerful preliminary treatise of these gentlemen, which Dr. Bell thought would compare favourably with any writings of the kind ever published, would not be able to feel that Swedenborg and Lord Bacon, after their nearly one and more than two centuries’ residence, respectively, amid the culture and refined senses of the superior spheres, had more than equalled their unpretending amanuenses still in the ‘vale of tears.’

297. “Dr. Bell concluded by the expression of his full convictions that, while the faith in spirits must be given up as being connected with these facts, it was a topic, whether regarded as a physical novelty or even as a delusion, cutting deeply into the very religious natures of our people, which was worth our fullest examination. There were great, novel, interesting facts here. They had not been treated fairly and respectfully, as they should have been. The effect was, that the community, knowing that here were facts, if human senses could be trusted at all, went away from those who should have thrown light upon the mysteries, but who would or could not, to those who gave some explanation, even if it was one which uprooted all previous forms of religious faith. He hoped that the members of this association, who were as much required to examine this topic as any order of men, except, perhaps, the clergy, would not be afraid of looking it in the face from any apprehensions of ridicule or of degrading their dignity.”

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298. After giving much evidence, showing that physical movements take place without contact, and that communications were made to him which could not have ensued without controlling reason, Dr. Bell finds that in certain instances which have come to his knowledge spirits could not communicate information nor ideas which did not exist in his mind or that of some mortals present. Yet it appears that during a manifestation which my learned friend witnessed, a request to lift the legs of the table was given which did not occur to any mortal present.

299. I have already given a brief reply to these objections of Dr. Bell. Under this head I will only add my regret that my letter to the Episcopal clergy, with a sketch of the information derived from my spirit friends, had not fallen under Dr. Bell’s notice before his conclusions were published. It will be seen that the information thus alluded to is irreconcilable with Dr. Bell’s inferences. I shall, however, postpone this discussion until facts have been more fully presented to the reader. (866)

Some quotations from a work on Spiritual Philosophy, addressed to the Academy of Sciences at Paris, by James C. De Mirville.—Third Edition.

300. There is a great resemblance between the manifestations which have been described by Capron and others as having taken place at the mansion of the Rev. Dr. Phelps, at Stratford, Connecticut, and those which occurred in the Presbytery of Cideville in France, so as to be verified before a court. The facts in this last-mentioned case were verified by the testimony taken during a trial which grew out of the circumstances. Some of the witnesses were persons distinguished by their high character and position in society. None had any interested motives for stating them; but, on the contrary, had to meet the odium which falls upon all who tell truths conflicting with the prejudices of the community within which they reside. Rochefoucault correctly urged that it is more politic, to tell a probable lie than an improbable truth.

301. This impression I have seen to operate in making people backward to admit their belief in spiritual communication.

302. It is remarkable that in the case at Cideville, signals as the means of intellectual communication were employed, independently of their employment made between two and three years before in New York. Of course, those who resorted to this expedient, might have heard previously of the effort in the same way which had been successful in this country67 The signs employed, however, differed. At Rochester one rap was taken for no, two for doubtful, three for yes. At Cideville one rap was received for yes, and two for no. At the former place, the alphabet was directly referred to; at the latter, reference was made by figures indicating the place of the selected letter in the alphabetic card.

303. Of this character is the admission of the Roman Church of the spiritual origin of the manifestations; ascribed, however, to diabolic agency. To this allusion has been already made; but I subjoin some letters and expositions, translated from a French work lately published on Mesmerism, Clairvoyance, and Spiritual Manifestations.

304. The following letters, taken from the work in question, will require no farther introduction.

305. If the Roman clergy thus advance the inference that the manifestations and intellectual communications come from spiritual agency, it will be easy for Spiritualism to show that it is vastly more devoid of diabolic malevolence and inhumanity than the institutions sanctioned by that priesthood.

306. “My Dear Sir: When you came two years ago to consult me as to the merit and propriety of your labours, I hesitated so much the less to encourage their publication, that having myself entertained the same ideas for a long time, I had been several times on the point of proclaiming them from the sacred chair. I do not fear then to affirm ‘that the publication of this important and serious work would be of incontestable usefulness, and tend strongly to enlighten opinion on a mass of curious facts, and thus prepare for the solution of high and important questions; for, I add, it is necessary that all the phases of the subject should be first presented by the laity, in order that the church may thus be enabled to form their judgment with full knowledge of the case.’

307. “I do not say enough, my dear sir, in pronouncing your work useful; I might have called it indispensable, had I foreseen the approaching invasion of that scourge which you so happily designate as a spiritual epidemic: a scourge whose sudden and universal propagation, in my opinion, notwithstanding its appearance of puerility, will constitute ONE OF THE GREATEST EVENTS OF OUR AGE. But how has it been both received and entertained?

308. “Commencing with your savans, it is impossible not to be alarmed by the obstinate incredulity which does not allow them to see what at the present time can be confirmed by anybody. Oculos habent et non vident.[9]

309. “Those individuals alarm me still more, who having given their attention, and of course seen, shake their heads as a sign of indifference68 and pity, as if the phenomenon exhibited was of a low character and beneath their notice. When they have descended to the foundation, they treat it with contempt.

310. “Then, finally, and very differently indeed, I feel myself frozen with terror by certain dispensers of truth, who, in their blindness, trifle without scruple with their most relentless enemies; so far have they forgotten their most serious teachings.

311. “I do not profess to be a prophet, sir, and do not know what the mercy or justice of God is preparing for us; but, like you, I tremble for the present, and hope for the future; for marvellous lessons are already presented to us in these passing phenomena.

312. “In fact, the justification of the church and of the faith are emanating from them: the definite condemnation of a fallen rationalism; and consequently, the approaching glorification of all the past in the true church, and even of that Middle Age, so calumniated, so ridiculed, and gratuitously endowed with so much darkness. The political events of these latter times have to justify that Middle Age, as respects good sense in the affairs of government; and behold these facts of a nature entirely foreign, coming to avenge its accusation of superstitious credulity. This reparation was necessary, and after all our own age has nothing to fear from it, for certainly it will not render injustice of any kind to the objective and useful progress of modern civilization.

313. “As for yourself, sir, you will enjoy the honour of having brought, by your luminous discussions, a large stone for the construction of this majestic edifice, and I rejoice in the encouragement I have given you. I need not enlarge on this subject, FOR SUCCESS HAS SPOKEN, and think I am sufficiently acquainted with you to know that you did not anticipate one so brilliant. You have known how to engage the attention of the learned, and people generally, by making your work attractive while it is instructive—a quality sufficiently rare to claim my congratulations. I will only add another word: had this work been confined to the notice of those phenomena whose advent we deplore, it would probably share their fate; but what will secure its perpetuity is your discussion of medical science which you put in apposition with your subject, and which will not long be able to resist the severe stricture of your logic. Therefore, be assured, it will be the learned, and especially physicians, that you will first convert to your doctrine. Philosophers will only surrender after them; but so far there is no doubt that you will have given rise to most serious reflections in all of them.

314. “I will not speak to you at present of two or three observations which I have made in reading your book, which we will discuss in private, and which only relate to some inaccuracy of doctrine, foreign, besides, to the principal subject of your work.

315. “Finally, my dear sir, I do not doubt that the God of truth will69 bless your labours. Continue them, for the subject is vast, and especially do not suffer yourself to be discouraged by the reasoning of light minds, ‘that in divulging all these things you favour their promulgation, when they had better be suppressed, &c. &c.’ A gross error! They might as well accuse the doctors of causing the cholera. And, beside, it is worthy of remark that all the cases of insanity lately developed in the midst of these exhibitions are due to thoughtless enthusiasm succeeding to an absolute state of doubt and disbelief. It could not well be otherwise; the prodigy which was doubted yesterday, and to-day is firmly established, will to-morrow be transformed into God. Truth alone is able to prevent and remedy such disastrous mishaps.

Receive, my dear sir, the assurance, &c.,
Le P. Ventura De Raulica,
Former General of the Monks, Examiner of the Bishops and of the Roman clergy.”

316. “Sir:—You do me the honour to ask my opinion of the book on the Spirits which you have just published. That opinion I have already expressed to our mutual friend, the good worthy doctor Paulin; and true it is, this book has made a strong impression on my mind, for I had arrived at similar conclusions from the examination of some magnetic phenomena and the moving of tables. I find in your book a chain of very remarkable facts—presented, too, with talent and clearness very unusual in this sort of writing. I see, beside, that science is brought back to the path which cannot mislead us to that of the sacred writings; there, as I think, are to be found the true philosophy and the true light.

317. “I do not fancy that my opinion can have any weight with the learned world. If, however, you think proper to make this public, I consent with all my heart in behalf of a truth which you so well defend, and THE SUCCESS OF WHICH APPEARS TO ME INFALLIBLE.

I have the honour to be, &c.,
R. Coze,
Dean of the Faculty of Medicine at Strasbourg.”

318. “Sir:—You desire me to report to you my opinion in writing which I have formed as to the strange phenomena, to say the least of them, which have been conventionally called table turning and table talking. I am not the man to recoil from what I regard as a truth, whatever sarcasm may be reserved for such profession of faith, and therefore proceed to satisfy your inquiry.

319. “It is about eight or ten months since when the public of Paris was agitated by the late arrival of the fact from America and Germany; a fact which pure physics was not able to explain a priori. I did as many always70 do, and have no doubt done for a long time—received this account with the most determined incredulity, and, I confess, with ridicule. I considered its adepts as charlatans or as simpletons, and refused for a long time to bestow on it the least attention. I became tired of the war, however, and after hearing many affirm, to whom I could not apply these epithets, the reality of these facts, I determined to try for myself.

320. “My son and a friend were my two companions: we had the patience for forty-five minutes, seated at the table, to form what is called the chain, and were not a little surprised, I assure you, to see at the end of that time the table on which we were operating, and which was merely the parlour dinner-table, begin to move, and after some hesitation to contract a rotary movement, which, accelerating, soon became very rapid. We endeavoured by pressing to make it strike against the bar and arrest its motion, but could not succeed.

321. “After repeating the experiment two or three times, I sought to find some cause in physics for the movement, and battled the whole theory of Electro-Dynamics with the aid of an electroscope, compass, iron-filings, iron, &c. As I could not detect the least trace of electricity, I thought then of impulses due to the volition of the operators, and of which a sort of integration might cause the motion of the table. On that I stopped, and for several weeks did not give the smallest attention to a phenomenon which did not seem to merit any further notice.

322. “Finally was commenced the faculty of talking, and I assure you my incredulity was considerably greater than when its moving power was announced. I was sparing, however, in my epithets, for I soon found myself an investigator. I watched the rogues, as I suspected, for two hours, but left the room a full believer of its reality, without any further examination, confirmed too by all subsequent experiments. (1.)

323. “What could be said indeed of the fact witnessed together, that a crayon, which was fastened to the leg of a table, wrote legible words, while we were pressing it down with our hands?

324. “It was then, sir, that your book fell into my hands. I have read it with the most lively interest; have admired your erudition, and the courage necessary at our epoch to treat such a subject.

325. “I believe in the existence of facts which often volition is unable to produce, and over which I declare that volition sometimes appears to have a manifest influence. I believe in the intervention of intelligence DIFFERENT FROM OUR OWN, and which puts in action means almost ridiculous.

326. “I believe that the Christian religion should not encourage the practice of these experiments. I believe there is danger in allowing them to become a habit, and at least we may lose the little reason which has been granted man by the Giver of all things. I believe, finally, that it is the duty of an honest man to dissuade others from occupying themselves71 with it, in preaching, by example, and not allowing it in the least to occupy himself.

327. “This is the end I have reached after some months’ experience; and, ask permission to close this letter, already too long, by repeating a very wise saying of a man of high intelligence: ‘Either these phenomena are, or are not real; if not, it is disgraceful to lose time with them; if they are, it is dangerous to invoke them and to make them a pastime.’

Please accept, &c.,
F. De Saulcy,
Member of the Institute.”

[See New York Reformer, September, 1853.]

“We find the following article in the London Illustrated News of July 23; it is an extract from the News’ Paris correspondence:—

328. “‘An immense sensation was caused here, a few days since, by a revelation given on the authority of some of the most respected and influential members of the clergy, headed by the Archbishop of Paris, on the subject of table movements. The archbishop, being questioned as to his opinion of the legitimacy, in a religious point of view, of attempting to communicate with spirits through the medium of the tables, alleged that he had not sufficiently studied the question to reply definitively; that he imagined that the effects produced were wholly of the nature of physical science, and in that case harmless; but that, in order to form a judgment, he would attend a meeting composed of certain members of the clergy, at a place appointed to make the usual experiments.

329. “‘The table being put in motion, one of the party demanded it in reply, by a certain number of raps, if there were a spirit present. The response was in the affirmative; and in answer to a second question, the spirit represented herself, by raps indicating certain letters of the alphabet, to be that of Sœur Francoise, deceased a week previously at the convent of -—-, Paris. The Abbe B-—- stated that he had confessed the Sœur Francoise, who had, in fact, died at the time and place named. General consternation, as may be supposed, ensued when the Abbe L-—-, rising, commanded the spirit in the name of the Saviour to appear.

330. “‘The report declares that the spirit hereupon actually became visible, and replied to a variety of questions put to it, but of what import we are not informed. On the above details we do not pretend to give either explanation or opinion.

331. “‘Such is the story as related by the members of the Seance, two of whom were so affected by the events related as to be some days seriously indisposed, one of them even confined to bed.

332. “‘Various narratives mention that, through the medium of the tables, communications are held with spirits of all nations. The spirits, happily, being excellent linguists, find no difficulty in expressing the72mselves in any language chosen by the questioner, and reveal the secrets of the prison-house with a frankness, not to say indiscretion, that would shock the more reserved ghost in Hamlet, in no way confirming his statement of the horrors of their temporary abode. Many of them describe in glowing terms the beauties and delights of their celestial abodes.’”

The following contribution, under the preceding head, is translated by my much esteemed friend, Dr. Geib, from the work of De Mirville, whence the articles under the designation of Foreign Coroborative Evidence have been obtained through the same able translator:

333. “Toward the end of the year 1852 the epidemic had been imported into the North of Scotland by some American mediums; thence it got to London, where, according to the latest accounts, it must have reached, by the present time, a pretty extensive development. Seeing its progress in this way, we were led to say, If it ever reaches Germany, that whole country will be on fire.

334. “The religious gazette of Augsburg of June 18, 1853, contained an article from which we make some extracts:

335. “‘Again the world is presented with various marvellous appearances, which, coming from elevated sources, force themselves on public notice, and which, in every case, throw a very marked shadow on our own epoch of civilization. It may be appropriate to communicate some of those found in the Gazette Générale; and leaving reflection to the reader, we will give some of the most striking.

336. “‘The Morgan Blatt (Morning Sheet) announces among its novelties from Palatinat Rhénan, the phenomenon of a young girl not yet pubescent, who, they say, is able at will to command a rapping spectre, (Klopferle.) The spectre raps as often as the little girl orders him, being obedient in the extreme. What is remarkable is, that the spectres of the Old World, as well as the New, have a strong family likeness, being as much alike as two drops of water. And the Tribune of New York, printed in the German language, has lately contained various communications on this subject. But whence come these rapping spectres, and why make their appearance all at once?’

337. “The Gazette of Augsbourg then refers to several other facts of the same nature, which, at all times, have caused much embarrassment to the German authorities, either in giving rise to lengthy inquests, or in causing the condemnation of persons proved afterward to be entirely innocent; but as for those of the present time, it fully understands, proclaims, and demonstrates them to be of the American Affiliation.

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338. “The Journal du Magnetisme of the 10th of March, 1853, had already furnished us with the reported account given in the course of last January to the tribunal of London, by the rapping spirit of the house of Sanger; the same phenomena, the same stupefaction, the same impossibility to discover the jugglers. However, the subject appeared to rest at this point in Germany, when, in the month of April, the first phenomenon of table moving reached Bremen, and then the Augsbourg Gazette insisted on its true origin.

339. “‘For eight days previous,’ it said, ‘our good town has been in an agitation difficult to describe; it is completely absorbed by a miracle which was not thought of before the arrival of the steamer from New York—the Washington. The new phenomenon is imported from America.’

340. “Now a certain Doctor André was the first to describe this first exhibition of table turning; therefore they called it his discovery. What a discovery!

341. “‘Having formed a chain,’ he says, ‘of seven or eight persons, the right little finger of each touching the left one of his neighbour, the table they surround will commence turning, and continue as long as the chain remains unbroken, and stop when an individual leaves it.’

342. “A general burst of pleasantry and incredulity first accompanied the revelation of the doctor. But soon experiment begins, and laughter gives place to a sort of dejection. Certain savans, professors of the University of Heidelberg, MM. Mittermouer and Zoepfl, M. Molh, brother of the member of the Institute, Eschenmajer, Ennemoser, and Kerner, attest the same facts; and Doctor Lœwe of Vienna undertakes to give the theory of it: ‘This theory consists, according to him, in the opposite polarity of the right and left sides of the human body; hence, having formed a chain of human beings, the contrary poles of which, viz. the right and left, touch each other, and this chain, exerting upon any body whatever a prolonged action, conveys to it an electric current, and converts it into a magnet, and thus polarization is established in that body; and in virtue of its tendency to magnetic orientation, the south pole of the table impressing it with a movement to the north, the latter commences a continued rotation, and turns on its axis as long as the indispensable conditions are continued.’

343. “Unfortunately, the spirits are very soon seen to dispense with these indispensable conditions. Thus, then, at Bremen, Vienna, and Berlin, there was not a table at rest on its legs, and still the French press observed a uniform inexplicable silence!

344. “We ask, however, what would have been said, had we foretold what began to appear unavoidable, that in less than a month, table and hat turning would reach Paris. The announcement was scarcely known when it appears that such a thing has always existed; that it is a law of nature; and that tables never had any other destiny!

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345. “Again we inquire of all serious minds, What is the faculty by which we predict, among other coming events, the turning of tables, which, nevertheless, do not turn till after the arrival of a vessel and a medium? However, silence becoming impossible, the French press has thought proper to speak. On the 4th of May, the Journal of the Empire, Le Pays, happened to inform us that ‘from the Baltic to the banks of the Danube, all Germany was in a fever.’ It became then plainer and plainer that we were going to be infected, and from that time we hastened to prepare our batteries.

346. “It was high time, for about the end of April, the grand mysterious army had this time decidedly crossed the Rhine, and in all the large cities of France—Strasbourg, Marseilles, Bordeaux, Toulouse, &c.—the turning epidemic broke out like a discharge of musketry; and better to impress the mind, it only at first attacked stands, tables, hats, seats, &c., for all these participated in the demonstration.

347. “At Paris especially, in repeating the experiments, they were made a pastime for a soirée. Children were introduced into the circles, without considering whether correlative evil might not be coupled with these mysterious amusements.

348. “It is true they would not allow the smallest Leyden jar to come near them; but what troubles might have resulted from the action of an electricity that could raise tables of eighteen dishes like a feather?

349. “It is true, too, that M. Rouilly, maître de pension at Orleans, undertook to give an answer. In the Moniteur due Loiret, he informs us that ‘at his house, even in the middle of the process, a large young man of twenty-six was seized with a violent trembling in all his limbs, and that his left forearm began suddenly to oscillate in a frightful manner, making as many as a thousand movements in a minute; being able, he said, to utter only broken syllables; staggered like an intoxicated man; it was necessary to carry him to bed, and the next day he still felt some nervous trembling.’ M. Rouilly ended in saying ‘that he felt it his duty to report this fact for the benefit of those who may enter into these experiments without knowing their possible serious inconveniences.’ Little attention was paid to this, so much had fashion asserted empire, so much was this pleasure worth its cost.

350. “However, knowing long since all the particulars, we are disposed to ask ourselves, What is going to result from all this? what will the savans say? Will they allow themselves to be carried away by electric appearances? will their philosophy allow them to seek independently of the fluids, which may be imagined to operate, the real agent of such a variety of effects? No; they well know, however, that in the sciences—medicine, for example—every investigation that stops short of phenomena, is of very secondary value; we may be satisfied, for want of better, but still we do not feel ourselves in possession of the truth; we still seek it. Why in75 this case should we do otherwise? These suppositions were just, but we say without hesitation our fantastic experimenters committed from the first an unpardonable fault, philosophically speaking; that is, not to have taken the least notice of those facts from America which were beginning to sound in their ears from all sides. When we are visited by the plague, yellow fever, or cholera, the first care of the faculty is to have it studied in Egypt, Spain, and Poland. These scourges are investigated even at the place of their birth; we notice their origin, development, and termination. Well! in doing the same in this case, these gentlemen would have seen as clear as day that the Augsbourg Gazette was right in telling them that this animal magnetizing was received direct from America. But what shall we do? we take no pleasure in looking at what we do not want to see.

351. “However, this affiliation once well established, well understood, by thoroughly studying the American prodigies, we should very soon have reached the assurance that there, at least, the spirits had exhibited themselves in open day; and there, as they were first concealed in tables or behind partitions, we could have seen immediately what might be reserved for us for the future.

352. “But rest assured our French science will not yield; the snare is too gross; French science has no rival in physics and electricity; it only sees in this a waggish electricity, and will never consent to be persuaded that it has slept a hundred years at the side of such truths, or rather at the side of such enormities in physics.

353. “And then iniquity is exhibited to herself at all times. Sir, then what becomes of the indispensable conditions of Dr. André? that is to say: ‘All the effects ceasing on the least interruption of the chain.’

354. “This morning, in a journal of Lorraine, there is a notice of a circle formed in a first story, round a massive table; as long as the circle continued nothing was done; but getting tired they all leave for the street, and a few moments afterward the rebellious table begins to waltz, as if to bid defiance to the party. What a law of physics, what electricity! Behold, on the other hand, cities and countries disinherited! Behold the city of Valence, who laboured all in her power, who followed with angelic patience all the prescriptions of the new science; nothing could produce the phenomena. Is it that at Valence, perchance, the human species has no electricity? Mon Dieu! it has electricity, but it is not of that accidental and local kind, the real kind for the occasion, and which may be therefore denominated erratic; as the ancients called those gods that moved about from place to place.

355. “No, Science is not to be so deceived; she is not satisfied with the explanation of the little fingers, but soon perceives that these little fingers supply here precisely the part of the famous mesmeric trough, and the chain that was formed entirely round it. Then, also, the chain was said76 to be very important; and the trough, magnet, steel, glass pile all necessary agents. Very well, what has now become of all these necessities? The magnetic effects exceed all those of that time, and notwithstanding they are not made any use of. Much more! since the passes have ceased to be the fashion, the phenomena have doubled. In Germany, where people go to the bottom of things, they have desired to look into the heart of it. Each master of the magnet—and they are pretty plenty there—has constructed his own trough. That of Walford consists of an iron box, furnished with bottles, iron wire, ground glass, &c. That of Keiser was made of beech without bottles, and filled with water, which did not prevent the effects from being precisely the same in the two cases. Thus it was said: It is magnetism alone which gives them this power, and they magnetized their best. But one lucky day it was thought proper not to magnetize, and the trough lost none of its power! ‘Ah! ah!’ they say, ‘the trough is magnetized by the magnetized patients themselves, and they put a stout man into it, free from all magnetic influence, and besides in excellent health. Well, this time! the magnetic effects exceeded in intensity all the previous experiments, and never had the phenomena exhibited themselves so brilliantly.’

356. “This is the precise account of the famous report of Bailly, of which M. Arago spoke so highly in his last memoir; and in one respect he was right; for these great experimenters did not allow themselves to be caught by any of these electric seductions, and proclaimed physics to be entirely innocent of all the effects they witnessed. But at the same time they thought proper to refer to the imagination these same prodigious effects, which no one could understand even after having seen them; and there was their great mistake; they were right as savans, as philosophers inexcusable.

357. “Moreover, this absurd explanation by imagination he renewed under these circumstances; and that of jugglery is not more fortunate. What prejudice! These two words rendered much service, and covered many retreats! That is, however, passed; it will be necessary hereafter, not only to admit them, but to redeem all analogous precedents, for these are about to be, at last, explained. Again, what is to be done? It will be necessary to proclaim that these electric phenomena which are real as an effect, are not in fact real in their cause; that they lie when they wish the contrary to be believed, that they joke when they act by turns with and without a chain in a particular town, and not in some other, &c.

358. “But on the other hand to perceive a capricious and lying cause, is almost to perceive ... a mind. A mind, grands dieux! You represent yourself before the whole Academy Arago as recognising spirits, hobgoblins! grand experiment! But that itself is horrid to contemplate! Not a face at the Institute can remain uncovered, and that day will forever be regarded as unlucky for science, as it robs it of a victory which was thought to have been gained centuries before.

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359. “Beware, however, of the first supernal intelligence! for we shall fall back on our ancient and primitive criterion, our infallible touchstone.

360. “All depends on what it is going to give us; think well of it this time; an imprudent question might lose all.

361. “And already, what signifies that last phrase of a serious article which we find in the Courier du Nord? ‘In another house the table, they say, obeyed the commands of one of the experimenters; took the direction indicated, danced in measure to the sound of a piano, counted the hours, and told the age of the assistants,’ &c.

362. “What means that other letter from Bordeaux, in the Guyenne? ‘A hat submitted to animal magnetism appeared more intelligent even than the table; it indicated, they say, by little gambols, the age of persons, the number of pieces of money they had in their pockets, it told the amount of ladies and gentlemen together in the room,’ &c.

363. “What follows is better still: see in the Journal le Pays, a letter of M., the Abbé of Moigno, according to which it follows that MM. Seguin and de Montgolfier, very distinguished engineers, ordered the tables to rest on this leg and then on the other, and made them beat time, &c.

364. “We read in La Patrie—‘Explanation given by the savans.’ Ah! let us see! this subject is becoming important. According to this journal the following is the hypothesis at which the savans have arrived: ‘The table and hat turners act mostly in good faith, (quite a concession,) but they deceive themselves; they think they cause the motion of an inanimate object by an act of volition, or an effusion of magnetic fluid from their fingers; while it is by muscular action, imperceptible to themselves, or others.’ Ah! take notice! It is by a vibratory movement coming from thousands of small nervous branches. Add to this, lassitude, humidity of the hands, and you will have an explanation, if not entirely satisfactory, at least sufficiently plausible, of the phenomena which engage our attention. M. Chevreul (of the Institute) has analyzed this physiological predisposition, and has illustrated it by the fact familiar to the billiard player, who having struck the ball, follows it with his eyes, with his shoulders, and with the whole body, and makes fantastic motions, as if to impel it, though no longer subject to his direct action, &c.

365. “It is well M. Chevreul has used the phrase ‘as if to impel it,’ for had he been so unfortunate as to say, and in fact he did impel it, we should have been lost. In truth we should have been silenced. But that lucky ‘as if,’ saves us from a very bad predicament; it brings back to our memory what we were about to forget; that is to say, that in the relations of man and matter, never, up to the present time, has all the muscular effort of the world been able to influence, in the smallest degree, the direction of an object, not under its direct action. To the present78 time all the laws of physics have been based on the grand primordial law, and the player of ten-pins is not more successful from such efforts, than he of the billiard ball just named.

366. “How changed are the times! Two years ago, the whole Academy of Sciences revolted against the Baron de Humboldt for supposing that at a distance he caused a deviation of the magnetic needle—an experiment, too, which could never be renewed at Paris; and, behold! in place of needles, all at once heavy tables are seen waltzing about the room, and obedient to the will; and all this is easily explained! It is quite plausible! Yes, but this time, gentlemen Savans, we will not allow you to distort the facts. Since the commencement of this volume, we have done nothing but establish, on good evidence, all those which your colleagues arrange agreeably to their fancy, after having absolutely denied them. But now the half of France rises with us to convict them, and to say to you: No, your nervous branches will never explain it; neither the physical phenomena which you would refer to them, nor the intelligence of our tables which respond to our own questions, nor the super-intelligence of those which probably to-morrow will reveal to us what we are ignorant of ourselves.

367. “Attending on the morrow, then! It is truly sorrowful to see a man of the highest merit, like M. Chevreul, expose himself in this way to the weakest scholar who, cue in hand, might fairly undertake to answer him. Those may hereafter believe in physics who wish. It is most horribly compromised. A science, capable of thus forswearing all its principles, loses, in our estimation, much of its authority.

368. “La Revue Medicale, cited by La Patrie of May 20th, declares in its turn ‘the explanation either by imagination or muscular vibrations, as represented by MM. Corvisart and De Castelnan, entirely nullified by the fact of the simple change in the relations of the little fingers.’

369. “As for the Medical, they see in it animal magnetism, and exclaim: ‘No one is able to foresee the application of which this discovery is susceptible. It is an entire world for explanation. Who knows if there is not at the end of this hint the means of illustrating a whole generation!’

370. “Lucky Magnetism—what a reparation you have a right to demand! what incense will be bestowed on you to-morrow, by those who yesterday so cruelly tore you to pieces! But La Presse and L’Union Medicale may do what they please, no one will hereafter believe them on their word.

371. “A just reward, gentlemen, for things here below. You would not believe and you are not believed now! We read afresh in La Patrie of May 21st, the recital of ‘tables promenading and upsetting without contact by pure efforts of volition, or even by a simple magnetic pass—a very superfluous precaution of the experimenter.’ Very superfluous, indeed! It could not have been better expressed.

372. “In the presence of such a fact, will the magnetizers still maintain that the magnetic rapport results from the mixture of the two nervous at79mospheres? The nervous system of tables, (disgueridons,) to use the language of Reichenbach, must be very sensitive; and in this new dance without contact—what becomes of the explanation by muscular vibration, and especially by the humidity of the hands?

373. “We have some very important communications, on the 23d of May, from M. Bonjean, member of the Royal Academy of Savoy, at Chambéry, respecting several experiments made at the academy itself, and establishing the perfect intelligence of the agent in question. M. Bonjean, however, always refers this intelligence to one uniform process. ‘These responses,’ he says, ‘are not, and cannot be but the reflection of the thoughts of the person who causes the phenomena, and the movables are only able to satisfy those questions whose answers are known, without ever being able to supply an answer that is not known.’

374. “The idea that the furniture is unable to give satisfaction is charming! but up to this point it was not understood to be super-intelligence. Patience, however, for it is bound to happen!

375. “Besides, M. Bonjean does full justice to the muscular movements of M. Chevreul, by means of that single exception of the table of Strasbourg turning with all its operators, or certain tables at Lyons moved without immediate contact. Next, he passes from the physical to the moral question, which, if to be believed, is certainly not very encouraging. ‘Fathers and mothers,’ he exclaims, ‘if you do not desire to develope premature feelings in your daughters, husbands who regard the peace of your wives, be mistrustful of the magnetic chain in general, and of the dancing of tables in particular.’

376. “It will be recollected that in the famous secret report of Bailly on mesmerism, in 1784, exactly the same thing was said. There is under all this, then, we have good reason to apprehend, a uniform unrepented sin.

377. “In a letter of May 24th from M. Seguin, one of our most distinguished engineers, to the Abbé Moigno, who had very ably opposed these experiments in Le Pays, M. Seguin says, ‘When I reason dispassionately on the real and very positive results which I have obtained, and seen obtained by others before my eyes, I think myself under the control of an hallucination which causes me to see things differently to what they are, so much does my reason refuse to admit them; but when I repeat my experiments, I find it impossible any longer to resist the force of evidence, when indeed it confounds and upsets all my opinions.

378. “‘How can you expect me to accept your explanation, when a table touched very lightly by the ends of the fingers, presses against my hand and against my legs to such a degree as to repel me and almost break itself? How believe that the person whose hands touch it could impart to it a force equal to such efforts, and especially when that person is myself? Accept, then, freely and with courage, the facts as THEY ARE,80 the facts well seen and satisfactorily produced by myself, in whom you have, I think, as much confidence as in yourself. The explanation will come hereafter, rest assured. Believe firmly that in these phenomena of turning tables there is something more than you see—a physical reality outside of the imagination and of the faith of those who appear to make them move.’

379. “It is impossible, as we see, to be more positive, or better to defend the physical evidence on the ground of facts. M. Seguin has a thousand times the advantage over his learned antagonist; but let us see if M., the Abbé Moigno, defeated on this ground, will not take his revenge on another.

380. “Referring to a communication made to the academy by one M. Vauquelin, about one of these enchanted tables, which in his hands was able to reply to the most mysterious questions, divine the most secret thoughts, &c., M. Meigno exclaims in Le Cosmos Revue Encyclopédique des Sciences: ‘This time it is too strong; we find ourselves definitively at the mercy of magic, and the moment has come to proclaim it at Rome. Then there is neither magnetism nor electricity; not even the influence of human volition on matter; but supposing the fact to be certain—WHICH IS HARD TO SWALLOW—there must be in it the intervention of spirits, or magic. Intelligence that can refuse these deductions of common sense, would be DISORDERED intelligence, as useless to dispute with as with fools. If you have not been mistaken, if the extraordinary facts which you affirm are true, we ourselves are believers. The intervention of spirits and of magic became the sorrowful but great realities.’

381. “M. Agenor De Gasparin, one of our most sedate philosophers, writes what follows in La Gazette de France:—‘I will not insist on this point. The phenomenon of rotation, if alone, would not appear to me entirely satisfactory. I am mistrustful, though not an academician, and, I admit, that it may be possible (at a pinch) that a mechanical impulsion might be communicated. But the rotation only serves to present other phenomena, the explanation of which it is impossible to refer to any kind of muscular action.

382. “‘Each of us, in his turn, gave orders to the table, which it promptly obeyed; and I should succeed with difficulty in explaining to you the strange character of these movements, of blows struck with an exactness, with a solemnity that fairly frightened us. “Strike three blows; strike ten blows. Strike with your left foot; with your right foot; with your middle foot. Rise on two of your feet; on only one foot; remain up; prevent those on the side raised from returning the table to the floor.” After each command the table obeyed. It produced movements that no complicity, involuntary or voluntary, could have induced; for we should have afterward tried in vain to place it on one foot, and keep it there by the pressure of the hands, resisting incontestably the efforts to press it down.

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383. “‘Each one of us gave orders with equal success. Children were obeyed as well as grown persons.

384. “‘Still more: it was agreed that the requests should not be audible, but merely mental, and whispered to a neighbour. Still the table obeyed! There was in no instance the least error.

385. “‘Each person desired the table to rap the number of years of his age, and it gave our ages as indicated only in our mind, endeavouring in the most curious manner to hurry when the number was large. I must own, to my shame, that I was rebuked by it, for having unintentionally diminished my age; the table gave forty-three instead of forty-two, because my wife, with a better memory, had thought of the correct number.

386. “‘Finally, having continued these experiments more than an hour, at which the neighbours and the servants of the farm were present, I felt that it was time to stop. I requested the table to raise; to raise again, and turn over on my side, which it did.

“‘Accept, gentlemen, the assurance of my best consideration,

A. De Gasparin.’

387. “We stop our citations here; for those who are not content with the testimony we have furnished, emanating as it does from philosophers, or men of serious minds, the same revelations appearing, too, in all parts of the world, will not be better satisfied by any thing we could add. A day is coming, however, that will open every mouth. Then from all those parlours so reserved before—from all those cabinets in which experiments had been conducted with closed doors, the truth will burst forth in its full power. Then it will be known that some of the most esteemed men of Paris, of the bench, pulpit, and men of letters, have both desired to see and have seen it; have desired to know and have known it. It will be known that the evil super-intelligence has been revealed to them, and that if they have been silent on the subject, or desired to suppress their name, it was only an act of prudence to restrain public opinion.

388. “But on that day what will Science be doing? We can boldly predict: the facts of to-day which it does admit, proving to amount to nothing, and the inadmissible facts being admitted, its faith will change, and its language become more modest. Like the ancient Augurs, two savants will not be able to look at each other any more without smiling, and often enough to exclaim: ‘It has been well said, my dear colleague; it has always been foretold, that “He, who is outside of pure mathematics, pronounces the word IMPOSSIBLE, WANTS PRUDENCE.’”

Arago.””

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389. “While in doubt upon this subject, I heard of the media in this country, and was casually introduced to Mrs. Hayden, an American medium, without having any intention to ask a question respecting the spirits; my object being to purchase a book which Mrs. Hayden had for sale, written by a valued and most truthful friend of mine in America, Adin Ballou, who has written a plain, practical, common-sense history of this new revelation to the human race.

390. “While conversing with Mrs. Hayden, and while we were both standing before the fire, and talking of our mutual friends, suddenly raps were heard on a table at some distance from us, no one being near to it. I was surprised, and as the raps continued and appeared to indicate a strong desire to attract attention, I asked what was the meaning of the sounds? Mrs. Hayden said they were spirits anxious to communicate with some one, and she would inquire who they were. They replied to her, by the alphabet. that they were friends of mine who were desirous to communicate with me. Mrs. Hayden then gave me the alphabet and pencil, and I found, according to their own statements, that the spirits were those of my mother and father. I tested their truth by various questions, and their answers, all correct, surprised me exceedingly. I have since had twelve séances, some of long continuance, and during which, with one exception, I have had prompt and true answers so far as the past and present, and very rational replies as to the future; but these last have to be tested by time. The exception was my own afterward-discovered error.”

391. From the following quotation, it seems that Mr. Owen has not had any reason to diminish his faith in spiritualism. The manifestations, of which his account is subjoined, are eminently wonderful; yet they are not more so than those which are recorded as having been realized under the influence of the same medium, in this country, or at Koons’s Establishment in Ohio:—

Seven Oaks, April 23, 1855.

392. “Dear Sir:—Just now, on my return from London, where, last night, I had been giving a lecture to Mr. Ronge’s party of foreigners and others on Education, I had the pleasure to receive your 2d Number of ‘The Yorkshire Spiritual Telegraph.’ I have hastily glanced over it, and I feel much interest in your proceedings, and wish you all success in the good cause. I say good cause, for it is sure to lead to great ultimate good, and especially will it destroy the many evils arising from sectarianism, and other causes of hatred and ruin between man and nations. I must tell83 you of what occurred to me last night, after my return from the lecture, about nine o’clock.

393. “A Mr. Hume, a young Scotchman, who went to America to pursue his studies as a medical student, four or five years ago, became a medium, (he is now about twenty years of age,) and soon became a very superior one. He had engaged to accompany the Haydens and Miss Jay. He took his passage and came, but the others, for some cause, postponed their voyage, but may now be daily expected. They arrived on the 22d. I had heard on my arrival in London, from friends on whom I could depend, of the extraordinary results by his mediumship. I made arrangements to visit those friends and Mr. Hume when I finished my lecture, which I did, and found my two friends and Mr. Hume waiting my arrival. On being seated around a regular full-sized card table, there were raps immediately, and because I do not hear very well, the raps increased until they became very loud, but I heard the first raps distinctly. Many spirits were present; some, relatives of my friends, and others, my own relations. My wife and daughters, my son and brother, and also my father and mother, with all of whom I have had frequent delightful intercourse through various mediums. My two friends present are husband and wife; and the first new occurrence to me was, seeing the lady’s silk apron untied by invisible means—a somewhat complicated operation—and taken from her and given to Mr. Hume, opposite to her. It was then conveyed backward and forward, from one to another, and it soon came to me. I held it with much force, but it was drawn from me with greater force, for I was afraid damage would be done to it. Next a flower was taken from the table, conveyed away by invisible means, and brought to me. The flower I kept for being so presented to me. Next I had my handkerchief out; it was taken from my hands, and in an instant thrown from the opposite side of the table, not as it was taken, but made into a large hat, which I also have as a curiosity. Then the spirits came and touched each of us. I was occasionally touched on one knee, then on the other, and afterward on both at once; and then one of them shook hands with me, and I most distinctly felt the fingers of them separately. An accordeon was then placed under the table, and soon the spirit of the daughter of the family played most beautifully several tunes and pieces of music. I asked for one of my favourite Scotch tunes, and it was immediately played. The instrument was then raised by invisible power, and given first to one, then to another; it was thus brought to me. The table was then lifted from the floor; at first, about a foot, and immediately afterward, about three feet.

394. “After this the medium was put into a trance, during which he saw beautiful visions of spirits, and one of them spake through him while in that state sentiments that went to the heart of each of us, giving us advice, invaluable in its import, and in language beautifully and eloquently expressed, and calculated to make the deepest impression on our memo84ries. While reason remains I shall never forget it; and it was given with many encouraging words, to pursue my course in the measures in which I am engaged; to endeavour to introduce the millennium, but also stating the obstacles I should meet, and the great difficulties which were to be overcome.

395. “Much more occurred, very interesting; but the post time expires, and I wish you to have this communication by this mail.

“Yours sincerely,Robert Owen.”

396. I subjoin the following narrative of Mr. Rufus Elmer, of Springfield, Massachusetts, concerning manifestations through Mr. Hume, as corroborating those described by Mr. Owen. Thus, on both sides of the Atlantic, we have evidence of analogous striking results by the same medium:—

397. “Rufus Elmer, Esq., of Springfield, informs us that Mr. Hume spent the nights of March 17th and 18th at his house. On the evening of the 17th, thirteen persons were present, when a series of most extraordinary demonstrations took place. First, two large tables standing together, around which the company were sitting, were lifted from the floor, while all hands were resting upon their tops. Then an accordeon, held under the table in one of Mr. Hume’s hands, (the other being on the table,) with the keys downward, was played in strong tones, three parts being maintained, and any tune performed that was called for—even foreign music. The instrument was also played upon while held in the same manner by each person present,—all hands except the one holding the accordeon being upon the tables in sight. (These manifestations were all made in a room well lighted by gas.) A bell, weighing over a pound, was passed about under the tables, put in the hands of each person, taken away again, passed rapidly from one end of the tables to the other, a distance of eight feet, knocking loudly on the under side as it went; and, finally, the tables having been separated a few inches, and a cloth spread over the aperture, the bell was held up under the cloth, while the company were allowed to feel the hand which held it. Next, the bell was slid out on to one of the tables from beneath the covering, and the hand which grasped it was exposed to the view of all the company—the hands of each being at the same time in full view. To gratify one who sat at so great a distance as not to have a clear view, it was communicated that if all others would for a moment avert their eyes, so as not to concentrate their magnetism so powerfully upon the object, it could be more plainly manifested to this one alone. Acting upon this hint, each person was allowed to look singly at the hand—to the full satisfaction of all. One of those present, mentally requested, unknown to all others, that the hand of her85 spirit-child might be exhibited to her; and, behold! a child’s hand was presented, while no child in the body was in the room. One of the company was a coloured domestic in the family of Mr. E-—-, and she mentally requested that her mother, who had before purported to communicate to her, if present, would show her hand; when, lo! a black hand appeared! These are but specimens of what occurred during the evening.”

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,86 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.

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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.

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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 whose89 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 presup90pose 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,91 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.

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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.

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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, through94 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 in95 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 spiritual96 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 conditions97 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 as98 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, fo99r 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.

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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.

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]

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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.’

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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.”

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 awakened104 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 brothers105 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.

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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 my107 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,108 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.

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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.

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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 sou111l’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 habi112tation 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 pilot113less 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.

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:

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 the114 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.

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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.

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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.

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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 plane118 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.

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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.

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.

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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 interval121 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 two122 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 of123 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 our124 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.

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,126 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 in127visible, and capable of permeating cast-iron or any other material within which, while alive, an immortal being might be enclosed air-tight.