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\k^ ' V'' '^

CBr>

EFITOkS

;^l»IRIT-lNTEBCOtJRSE:

^•'

CONDENSEP VIEW 01

SCRIFTUSAL, HISTORICAL. ACTU«^^^>«)Bi|^.A«i[« ;
MAJSIFESXAIHOHS

, IMPOBT

-..'^iwiiiimi— n ■■ UMB i»Hwt. I J ;^w« '■_! 'I^*;!"" t^^ft-'^^irif ^rgr^M- ■ - ^ f P ■ J iw'''i5i''

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iif|)W|ii|l[iii.^-l!P!J.,'

"^flokis 0n ^fintwalism.

BELA MARSH, No. 25 CORNHIII,

Huh fur sale a cumploto astj^l'tiuont of Books and Periodicals devoted to the
facta, pliiloBOpliy, and advocacy of JSi'iritualism, which ho will supply in any
quantity, on the most favorable terms; a part of wliich are included in the
I'ollowing list, with the prices annexed, together with the rates of postage.

RevelationSj &-€., by A. J. Davia,
the Cliiirvoyant

The Ortat Harmonia, Vol. I.—
The Physician, by saniu ....

The Great Harmonia, Vol. II.—
The Teacher

The Great Harmonia, Vol. III.—
The Seer

The Philosophy of Spiritual In-
tercourse. A. .). 1)

Sequel to do

The Philosophy of Special Prov-
idences — A Vision. A. .1. 1). . .

The Harmouial Kan, by "'ivis

The Approaching Crisis: bcin;;

a lleview of Dr. Bushuull's recent
Lectures ou Supeniaturalisin. by
Davis

Light from the Spirit World.
Kev. Cliark'S Ilammond, Mcdiuiu .

The Pilgrimage of Thos. Paine,
written tlirougli C. llaimniml, Me-
dium. Muslii), 'u^'., I'Jc. postage ;
I'-'PL>- • •

Elements of Spiritual Philoso-
phy. It. •'• Aiuliltv, Mediuui . .

Reicheubach's Dynamics of
Mesmerism

Fueumatology, by StillinR. Kdited
by Uev. liuoi','e Itusli

Celestial Telegraph, by L. a.

Calia^'iiiu'

Voices from the Spirit World.
Isaac I'nsl, Mcdiuiu

Night Side of Nature -- Ghosts
and Ghost Seers. Hy fi'tliariue
Crowe •

Gregory's Lectures on Animal
Magnetism,

The Clairvoyant Family Phy-
sician, "y Mrs. TiUtle

Sorcery and Magic, by Wright .

Priuo.

'oatuge

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The Philosophy of Creation : an-

folding the laws of the progressire
Development of Nature, &o., . . •

Philosophy of the Spirit World,

Hammond,

The Spirit Minstrel ; •>■ collection
of Hymns and Music, for the use of
Spiritualists, in their Circles and
Public Meetings. I!y .1. B. Pack-
ard and J. ?. Lc.veland

The Religion of Manhood, by

Dr. Kobinson,

Spirit Manifestations : being an

Kxposition of Facts, Principles, etc.,

by Kov. Adin Uallou

Spiritual Instructor : cmtaiuina;
Facts and tlie Philosoj.liy of Spirit-
ual Intercourse

The Spiritual Teacher, by spnits

of the Si.\tli Circle. 11. V. Ambler,
Medium

The Macrocosm and Microcosm,

or the Universe Without and tlie
Universe Within, by William Fish-
bough. Pajier lidund, 50c.; nmslin

The Philosophy of Mysterious
Agents, Human and Mun-
dane, or tlie Dynamic Laws and
Relations of Man, liy K. 0. Rogers

Mesmerism in India.

Messages from the Superior

State, comniunieated by John
Murray, tlirou;;!i .loliii M. Spear .

Spirit Voices. Oiles dictated by
Spirits for llie use of llarmimial
Circles. K. C. Uencli, Medium.
Plain I'ounil, 'J8c.: extra liound . .

Familiar Spirits and Spiritual
Manifestations, by Ur. E. Pond,
Professor in the Itangor Tlieological
Seminary, together with a reply by
.Mliert I'lin^liam

PriM. PoeMM.

62 11

60 VI

60 10

■ft IJ

1 00
75

•-•0
i:j

The ISiiKKiNAii, iv monthly Magazine, edited Iiy S. 1>. Hrittan. Terms, $.3.00

JUT UIlllUlll.

Till'; Si'iRiTLAL TELE<iKAi'u, a wcckly Paper, tilso edited by Mr. IJrittan.
Price ,'^'2.00 jier aiininn.
The New Kit.\, puldisliod ))y S. Croshy Hewitt. Prii;c .$1.50 per annum.

mMHP

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EPITOME

8PIKIT-INTERC0UKSE:

CONDENSED VIEW OF SPIRITUALISM,

IN ITS

SCRIPTURAL, HISTORICAL, ACTUAL AND SCIENTIFIC ASPECTS;

ITS BEU.TI0N8 TO

CHRISTIANITY, INSANITY, PSYCHOMETRY AND SOCIAL REFORM.

MANIFESTATIONS IN NOVA SCOTIA.

IMPORTANT COMMUNICATIONS FROM THE SPIRITS

Of
SIR JOHN FRANKLIN,

AND

REV. WM. WISHART, ST. JOHN, N. B.

•;v ,-v EVIDENCES OF IDENTITY,

AND

DIRECTIONS FOR DEVELOPING MEDIUMS.

ALFRED CRIDGE, OF CANADA,

WBITINQ MEDIUM.

„^?-

BOSTON:
BELA MARSH, 15 FRANKLIN STREET.

. - 18 54.

UI «P WH ' lli Wl lli»* "

Entered according to Act of Congress, In the year 1854, by

BELA MARSH,

In the Clerk's Office of tbe District Court for tlie District of Massachusetts.

STEREOTTPED BY

nOBABT k BOBJUNS,

SKGLAHO TTPE AND BTEREUirPE rOITKDBT,
BOSTON.

■> -'i

PRELECTION.

Havinq become deeply interested in spiritualism, af);er twelve
years' investigation of reform ideas, I was gradually developed as
a writing medium (principally in St. John, N. B., and in Halifax,
N. S.), under such circumstances as could leave no doubt in my
own mind as to the nature of the agency employed. Repeated
solicitations from spirit and other friends have induced me to com-
mence the public advocacy of Spiritualism, but I find no one book
that would answer as a text-book from which to lecture, or that
would present a connected idea of the subject to new inquirers.

I do not find, either, that the scriptural aspect has ever been
presented in a collected and systematic form. The literature of
Spiritualism (like that of some other reform movements) is defi-
cient in compactness and condensation. New movements must
necessarily be so. Those who wish to get a connected idea of such
have to rummage among heaps of papers and books at an outlay
of time and means few can afibrd. Spiritualism, too, has been so
much misrepresented by.the press and pulpit that many candid
minds hesitate to bestow $20 or $30 in investigating what, with
their limited light, they justly conceive to be a delusion. Find-
ing it absolutely necessary to lay out, in this way, considerable
labor, time and means, in order to collect and arrange matter for
lecturing, I concluded the result might be useful to others simi-
larly circumstanced, and also serve to introduce the subject in
new localities, — that the " glad tidings of great joy " may be pro-
claimed " to all people " — that " all may be gathered together in
one " — that there may be but " one faith," faith in love — " one
God," a God of love — " one baptism," when the inmost elements
of our being shall be bathed in universal charity, when all will be
permeated by the love which is God's essence, incarnated in the
individual life and social organisation.

INDEX.

CHAPTER I.

SCRIPTURAL ASPECT.

i^uoh expressions as '■ Tho Lord saith," '■ The Lord commanded," denote epirit
agency, p. 5 — 10. Are angels departed spirits 1 11. Explanation Deut. 18 : 11 ;
Isaiah ti : 10, 20, p. 12. Fishbuugh on familiar spirits, 13 — 15. Demoniao pos-
sessions and modern spiritualism, lU. Biblical history of spirit intercourse,

17—28.

CHAPTER II.

SPIRIT INTERCOURSB AMONG TUB ANCIENT HEATHENS, 29.

CHAPTER III.

HISTORY OF SPIRIT INTERCOURSE AMONG THE PRIMITIVE CHRISTIANS, 30-36.

CHAPTER IV.

HISTORY OF SPIRIT INTERCOURSE FROM THE FIFTH TO THE NINETEENTH CEN-
TURY.

Wesley, Clarke, and the rnrly Methodists, vertut Modern Methodism. The founder
of the American Bible bucioty a spirit medium, 37 — 48.

CHAPTER V. '

BRIEF SYNOPSIS OF MODERN MANIFESTATIONS IN AMERICA, 48-61.

CHAPTER VI. y. <-.'

FACTS PROVING SUPERHUMAN IN-TELLIGENCB.

Instruments played on without human hands, 63. Spirits versus holy water, 54.
Persons and things moved by spirits, 54. Wrestling with a spirit, 55. Spirits
versus fire, poison, etc., 59, GU. Speaking in unknown tongues, Gl. Gift of dis-
cerning spirits, 62. Spirit voices, (13.

CHAPTER VII.

FACTS PROVING UTILITY OF SPIRIT INTERCOURSE.

Gift of healing — Money recovered, Gt, C6. Family reunion through spirit agency,
66. Spirit intercourse versus infidelity — necessity of a new dispensation — -twe
hundred thousand infidels converted through spiritualism, 07 — 70.

CHAPTER VIII.

FACTS TENDING TO PROVE IDENTITY — CASE OF SIR JOHN FRANKUN, 70—78.

CHAPTER IX.

SPIRITUALISM NOT A CAUSE OF INSANITY — A FEW CASES OF ORTHODOX IN-
SANITY, 76—86.

CHAPTER X.

SUNDRY OBJECTIONS CONSIDERED — SPIRIT INTERCOURSE CATHOLIC, NOT SBC-

TAUIAN, 86—92.

CHAPTER XI.

PHILOSOPHY OF MIRACLES — WHAT USE IS IT? — INCARNATION OF I/)VE IK
LIFE-IIARMONIAL COMMUNlTlliS — CAUTION TO NEW CONVERTS — WHO ARE
INFIDELS? 92—105,

APPENDIX.

COMMUNICATION FROM REV. WM. WISHART, OF ST. JOHN, N. B. -

VELOP MEDIUMS — POETRY.

■ HOW TO M-

*fc.

<'fc vV

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yk^

CHAPTER I.

SCRIPTURAL ASPECT.

Such expressions as ** The Lord saidj'* ** The Lord
commanded," etc., cannot be susceptible of a literal inter-
pretation, because, -
■ 1st. On this principle actions must be attributed to
Jehovah contrary to sound morality ; a character as-
signed to him contrary to that given in the New Testa-
ment, and other portions of the Old ; and statements
made, which, on the supposition of a literal interpretation,
are contradictory. • ^ ^ v. vyfe- # j ,; •

Compare Matt. 5 : 44 with Deut. 7 : 1 — 5 ; Luke
6 : 37 with Deut. 25 : 17—19 ; 1 John 4 with 1 Sam.
15 : 3 ; Ps. 109 with Luke 6 : 27—38 ; 2 Sam. 24 with
1 Chron. 21 : 1, and both with James 1 : 18 ; Gen. 6 :
6, 1 Sam. 2 : 30, with Numbers 23 : 19; James 1 : 17,
Gen. 11 : 5—7, 18 : 20, 21, with Ps. 139 : 7—10.
See 2 Sam. 12 : 11, Numbers 31 : 15, 18.

" And the Lord spake unto Moses, saying, Command
the children of Israel, and say unto them, My o^ering
and my bread for sacrifices made by fire, a sweet savour
unto me, shall ye observe to offer unto me in their due
season." Numbers 28 : 12. Compare with Jeri 7 : 21
—23, " Thus saith the Lord of Hosts * * * * /
spake not unto your fathers * * * concerning burnt
1*

)

sacrifices." Compare, on same subject,
Lev. 17 : 6, with Isaiah 1 : 11, Micah

offerings and
Gen. 8: 21,
6: 7.

The only way to reconcile these apparent contradic-
tions is to adopt the theory of the spiritualists, that the
phraseology above alluded to merely implies a communi-
cation from the spirit world.

2d. Sceptics, on literal principles, are armed with
most powerful weapons against revelation and the Bible.
See Barker and Berg's discussion. The theory of a pro-
gressive revelation through spirits renders pointless all
their attacks and harmonizes all truth.

3d. Contrary to the positive statements in Ex. 33 :
23, Isaiah 6 : 1, John (the disciple whom Jesus
"loved") says that "no man hath seen God at any
time," John 1 : 18; and Paul, that no man has or can
see him, 1 Tim. 6 : 16 ; from which it is evident that it
was an angel that was seen by Moses and Isaiah, though
described as Jehovah. Hence, the inference is obvious
that, as used by the Old Testament writers, the expres-
sions " Thus saith the Lord," &c., mean only that they
were so impressed from the spirit world.

Affirmative reasons for adopting the latter idea are as
follows : • ■ :

1st. Effects resulting from influences attributed to
direct Deific agency are elsewhere in the Bible ascribed
to angels and departed spirits, and in the present day
are known to emanate from superhuman intelligent
agents, claiming to be the spirits of the departed. From
identity of phenomena we may reasonably infer simi-
larity of cause.

Samuel to Saul. "And the spirit of the Lord will come

upon theo, and thou shalt prophesy (speak by spirit im-
pression or control. See p. 30) with them, and shall
be turned into another man." 1 Sam. 10. This is what
takes place in thousands of mediums now. A lady me-
dium in New York is sometimes turned " into another "
being when possessed, in a trance state, by the spirit of
an Irishman ; though in her ordinary state she is en-
tirely different. When so possessed she exhibits to the
life all the peculiarities of the Irish character. Mediums,
not noted for commanding intellect or oratorical talent,
under these influences deliver extempore orations replete
with profound thought. Corresponding phenomena are
exhibited by writing mediums.

Subsequently *' The spirit of the Lord departed from
Saul," and *' an evil spirit from the Lord troubled him."
1 Sam. 16 : 13. The phenomenon of a change of pos-
session is one with which modern mediums are quite
familiar.

From 1 Kings 18 : 12, and 2 Kings 2 : 16, it ap-
pears that prophets, in those days, were carried bodily by
" the spirit of the Lord." It is also related, in Acts 8 :
39, that after Philip had baptized the eunuch, *' The
spirit of the Lord caught away Philip that the eunuch
saw him no more, * * * but Philip was found at
Azotus," thirty miles distant. Ezekiel had similar expe-
rience, but in his case it was simply "the spirit." Ezek.
3 : 12, 14 ; 8 : 1, 2, 3. Precisely similar demonstra-
tions have taken place at the present day, purporting to
be from departed spirits. See Chapter vi., experience
of Hume, Gordon, and Mrs. Ide.

The Lord is said to have spoken to Samuel in an audi-
ble voice. 1 Sam. 3. Elijah also was addressed by " a
still small voice." "A voice from heaven" addressed

IIIIIIIIW

li''

Nebuchadnezzar. (Dan. 4.) See also Matt. 3 : 87, 17 :
5, John 12 : 28, Acts 9 : 7. The particular source ia
not stated except in the first and last texts. Pythagoras
was crossing the Nessus with a large company of friends
when a loud voice was heard by the entire company,
apparently proceeding from the bosom of the waters, say-
ing, *' Hail, Pythagoras! " Josephus says that before the
destruction of Jerusalem by the Romans, and while the
priests were performing the rites of the temple worship,
there were heard voices, as of an invisible multitude,
saying, " Let us go hence." For similar occurrences in
modern times see Chapter vi. No impartial reasoner can
fail to infer that in all these cases (except, perhaps, that
of Pythagoras), the phenomena took place under one
uniform law.

By 1 Chron. 28 : 19, it appears that David was a
writing and drawing medium. Chapter v. In reference
to plans of the temple, it is recorded in the nineteenth
verse, "All the Lord made me understand in writing by
hand upon me all the works of this pattern." (Leave out
supplied words.) It appears, then, that- the temple was
built by spirit direction ; probably for the purpose of ren-
dering practicable spiritual manifestations, on a more
extensive scale than before. Thousands of mediums in
the present day have their hands controlled in a similar
manner.

Affirmative reason 2d. The expressions, Jehovah and
the angel of Jehovah, God and the angel of God, are
used as synonymous terms.

Gen. 18. "And Jehovah appeared unto him in the
plains of Mamre, and he sat at the tent door in the heat
of the day. And he lifted up his eyes and looked, and
three men stood by him." In the conversation that fol-

J I'T i 'TilOi il l-

***-«

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lowed, commenced by the men (angels, or spirits of
men), Jehovah is represented as continuing it ; evidently
implying Jehovah and the men, angels (or messengers
of Jehovah), are identical. Two angels subsequently
appear to Lot in Sodom, who are, evidently, two of the
three that appeared to Abram, as they then expressed
the intention of going to Sodom. One appears to have
remained behind for the purpose of conversing with
Abram ; from which conversation it is evident that, as
an ambassador is considered to represent his country or
king, God and the angel of God are considered synony-
mous terms ; which inference is placed beyond doubt
scripturally by John 1 : 18, and Timothy 6 : IG.

Gen. 32 : 24. " And Jacob was left alone, and there
wrestled with him a man until daybreak. 28. And he
(the angel) said. Thy name shall no more be called Jacob,
but Israel, for as a prince hast thou power with God and
with men, and hast prevailed. 80. And Jacob called
the name of the place Peniel, for I have seen God face
to face." Compare Hosea 12 : 34. * * * "by his
strength he had power with God. Yea, he had power
over the angel" (parallelism). In reference to the wres-
tling, a similar case is narrated, that took place a year or
two ago, in Chapter vi. But in the latter case the spirit
conquered.

Rev. 1:1. " The Revelation of Jesus Christ, which
God gave unto him, to show unto his servants things
which must shortly come to pass : and he sent and signi-
fied it by his angel unto his servant John." Here
** God" and "his angel" are undeniably synonymous.

Why were such expressions used ?

Some say that the Bible writers did not, in all cases,

know the nature of their inspiration ; they only knew
the/fljc^, not the source. I do not affirm this, but it is
certain that John the Revelator did not know the nature
of the angels, who showed him the visions recorded in
Revelation, until near the close of the book. Rev. 19 :
10 ; 22 : 8 — 10. There is also a difference of state-
ment as to who moved David to number the people. In
2 Sam. 24 : 1, it is said Jehovah ; in 1 Chron. 21 : 1, it
is said Satan tempted him. James 1 : 13, appears to
differ from both.

Another hypothesis is, that low spirits having sent
evil communications, in which those who received them
placed implicit confidence, the higher class of spirits
perceiving, did not give names, but spoke in the name
of Jehovah, as his messengers, believing their communi-
cations were in accordance with his wishes and designs.

A third hypothesis (perhaps the most probable) is,
that from one or all the following causes, namely, imper-
fection of the language, want of precision of thought,
and predominance of the devotional religious element in
the prophets or mediums, all communications from the
spirit Avorki, except from spirits called " familiar," were
considered as directly or indirectly from Jehovah, and
were thus spoken of to save tautology, without regard to
critical nicety of expression, which is justly considered a
minor matter by Bible writers generally ; in accordance
with which idea, and of the inadequacy of mere words
to convey meaning, Paul says that " the letter killeth,
but the spirit giveth life."

In Daniel 1 : 17, God is said to have given wisdom
and skill to Daniel and his three companions. In Job
37, various natural phenomena are attributed to the
direct agency of the Deity, yet no personal or special

iifiiSti

act of Deity is supposed or needed. Devout men in
modem times frequently make use of similar forms of
expression, without intending to imply Deific or even
superhuman agency. Why then should the expression
"Thus saith the Lord" be interpreted as signifying a
personal interposition of the Deity, when reason, anal-
ogy, scripture and fact are against such an idea ?

ARE ANGELS DEPARTED SPIRITS OF MEN 1

A merchant had important business to transact by dep-
uty in a foreign country. He has two clerks, equal in
business capacity, &c., but one of them has never been
in the country, and is almos^ unacquainted with the lan-
guage, manner, customs and habits of thought of its
inhabitants. The other has not only been in it, but was
born and brought up there, and is consequently thor-
oughly acquainted with all necessary to know in that
way : which of them will the merchant send if he is
sane ?

Then, by parity of reasoning, if God sends messengers
to this world, would he be likely to send spirits who
have no experimental knowledge of the wants and weak-
nesses of humanity, when numbers of spirits, having
large experience of the earth life, were not only willing
but anxious to assist in elevating their fellow-men on
earth by displaying evidence of superhuman power ?

If angels are a distinct order of beings, when were
they created ? We have no record, though we have of
the creation of man, the inferior animals, and even of
inanimate things. "He make th his angels spirits," —
that is, his messengers are the spirits of departed human
beings.

"If this passage, Deut. 18: 11, proves anything, it proves that
there were spirits who could be consulted, * * * For the same
reason (perversion) were many other of those laws given. Such as the
command not to ' wear a garment of divers sorts, as of woollen and
linen together.' Deut. 22. The mere wearing of the garment was
not objectionable, but the nations from whom they were to come out
and be forever separate, made such garments signs and symbols of the
idolatrous worship." — Adams^ Seventeen OhjectioTis Answei'ed, p. 73.

EXPLANATION OF ISAIAH 8 : 19, 20, ABRIDGED FROM SPIRITUAL
TELEGRAPH, MAY 27, 1854.

" And when they shall say unto you, Seek unto them that have
familiar spirits, and unto wizards that peep, and that mutter : should
not a people seek unto their God ? for the living to the dead ( To the
law and to the testimony : if they speak not according to this word, it
is because there is no light in them."

1. This passage proves that men in those days did hold intercourse
with invisible spiritual beings.

2. A wizard merely means a wise man — one who is familiar with
mysterious arts. Incantation and enchantment, &c., merely mean
singing. The first word is of Latin derivation, the latter French. Con-
juration, to summon by a sacred name and in a solemn manner. Con-
sequently, these terms may be applied both to good and evil practices.

3. The prophet counsels them to avoid only that class of wizards
who " peep and mutter," or deliver unintelligible communications in an
indistinct tone. It would, of course, be unprofitable to waste time in
consulting any such media.

4. The fact that the people were required to test these spirits and
wizards, also to subject them to a rigid trial by the law and the
prophets, implied the necessity of a somewhat intimate acquaintance
with their physical operations, and especially with their mental and
moral powers and inculcations. In fact, this was absolutely necessary
to enable the Jews to institute such a comparison, for no man, surely,
could judge whether the spirits did or did not speak " according to the
law and the testimony," unless he first listened to what they had to
say. Moreover, the words " z/they speak not according to this word"
etc., distinctly imply that some of the spirits referred to might be ex-
pected to speak truly, and thus prove themselves to be spirits of light;

otherwise the proposed ordeal would have been a work of supereroga-
tion.

5. The ancient oracles were frequently delivered in an indistinct
tone. Modern speaking mediums usually enunciate with more dis-
tinctness under spirit influence than in their ordinary state.

EXTRACT FEOM FISIIBOUGH ON FAMILIAR SPIRITS.

" There shall not be found among you any one that maketh his son or
his daughter to pass through the fire, or that useth divination, or an
observer of times, or an enchanter, or a witch, or a charmer, or a con-
suiter with familiar spirits, or a wizard or a necromancer." Deut. 18:
9—11.

1 Sam, 28 : 3. Saul himself, however, was subsequently tempted
to consult one of these proscribed personages, and, according to the
account, obtained an interview with the veritable spirit of the prophet
Samuel. 2 Kings 23 : 24.

These biblical records clearly prove that intercourse with invisible
intelligences existed among the heathen, as well as Jews, of the ancient
times. They render it extremely probable that, according to the same
spiritual laws, and under similar conditions, a similar intercourse be-
tween men and spirits may exist even at the present day ; and they
thus remove every a 2}riori objection to the spiritual claims of the
thousands of phenomena of our own times, which cannot be accounted
for on any hypothesis of material science.

As the various families, tribes, and nations, which sprang up and
spread over the earth after the general deluge, were in the lowest
state of mental development, their theological conceptions were also
correspondingly low. They were inclined to the conception of a plu-
ralitij of divinities as presiding over different departments, and to these
divinities they attributed difterent degrees of dignity and power. In-
dividuals, families, tribes, and nations, were thus supposed to have their
re^^ tlvo tutelar gods ; and tiiese, frequently differing very materially
in their natures, were supposed often to sustain those same hostile rela-
tions towara each other which existed between tlieir human proteges. A
large proportion of these divinities were conceived to be nothing more
than the spirits of deceased men ; * and it was to the most insignificant

* Farmer, in his treatise on liwrnons and the worship of human spirits, has
proved this puiut beyond a doubt.

i '.1

of these — to sufli as were attached to the interests of individuals or
faniiliesi, and held open converse with them — that the Old Testament
writers appropriated the name of ^^ familiar spirits."

These gave their oracles and mandates cither through such persons
as would in these times be called " mediums," or by visible action upon
an imago or statue, or other physical machinery, which, by being con-
trived and solemnly dedicated for the purpose, became the point of
magnetic contact between beings in this world and in the other. They
were froijuontly consulted, and their responses implicitly followed,
regardless of any higher spiritual source of instruction.

Wc can now perceive clearly why habitual dealings with " familiar
spirits " were divinely prohibited in the Mosaic law. It was simply
because those spirits, when consulted in those days, were uniformly
consulted as petty divinities. Ilud the Jews been permitted they
would, undoubtedly, have remained heathens.

But wore the Jews prohibited unqxialificdhj from holding com-
munication with spirits ? I answer emphatically, no . and will proceed
to prove that that class of beings called angels, with whom their patri-
archs and prophets fre([uently held interviews, were not only spirits (as
they are acknowledged to have been), but even human spirits. But wo
have room for only a brief summary of the existing proofs of this
point. Thus the three angels who visited Abraham, while dwelling
upon the plains of Mamre, were expressly called " men." (ien. 18:2.
The 8uperumndane intelligences, who visited Lot previous to the de-
struction of 8odom, were called both ''angels " and " men." Gion. 19 :
1, 12. The prophet Zechariah speaks of a celestial apparition which
appeared " among the myrtle trees," and which he expressly calls both
a " man "' and an " angel " (Zech. 1 : 8—11 ; 2 : 1—3) ; and the
prophet Daniel applies the same cognomen interchangeably to the
celestial visitants who appeared to him on several occasions. The la;it
chapter of 2 Maccabees contains an account of an appearance of the
spirit of Jeremiah the prophet to Onias the high priest, in a ibnn and
office belonging only to angels ; and much in the same form appeared
Moses and Elias to Jesus at the time of his transfiguration. But what
is, if possible, still more conclusive upon the point, is the following :
after St. John had seen the wonderful visions, and heard the sayings,
which are recorded in the Apocalypse, he says that he fell down to
worship before the feet of the angel who showed him these things.
Then said the angel, " See thou do it not; for I am thy fellow-servant,
AND OF Tiiv miETiiKEN TiiK Plioi'HETS, and of them which kcci) the say-

als or
amcut

crsons
1 upon
ig con-
iut of
They
llowed,

aniillar

dimply

itbnnly

id tlicy

lor com-
proceed
;ir patri-
)irits (as
But we
i of this
dwelling
. IS : '2.
3 tlic dc-
Gon. 19:
on which
calls both

11 nd the

y 1o the

The hist

ice of the

bnn and
1 appeared
But what
following :
e f-ayings,
dl down to
2he things,
jw-^crvant,
ep the say-

ings of this hook : worship Ciod." Rev. 22 : 8, 9. If, as is hero dis-
tinctly asserted, this angel was the spirit of one of the old prophets,
then there is nothing to exclude the presumption, favored by the na-
ture of things as well as by numerous other passages, that all angels
are in like manner but the ascended and purified spirits of men, which,
as the term " angel " implies, are sent as messengers to this world.

In holding communication with anijels, therefore, the Jewish patri-
archs and prophets held communication with human spirits ; and this
was considered perfectly legitimate, simply because those angels, unlike
the "familiar" or ''pythonic spirits," did not, as petty divinities,
come in Iheir oirn name, but in the name of God, and with messages
encouraging the worship and obedience of him alone as the Dispenser
of good, and the Source of truth.

The bearing of the Mosaic law upon the permissibility of spiritual
intercourse at this day, will now be perfectly obvious. The practice
of consulting with " familiar " or " pythonic spirits," for selfish and
ambitious purposes, or of seeking their instructions as ultimate and
absolute authorities, without any reverent regard to the will of God, is
just as heathenish as ever. There can be no possible objection, how-
ever, even according to the Mosaic law, to our conversing with the
spirits of our departed friends, or with aiiy spirit, however high or
low, so long as wc regard them as mere faUihle men, not receiving
their data for ultimate authority, or, in any degree giving them, in our
minds, the phue of Ciod. Nay, as high and pure spirits may as easily
approach us as low ones, provided we render ourselves worthy of their
visitations, this new spiritual unfolding may be made to us the vehicle
of the most high and holy instructions and influences ; and, considered
in this light, it is our duly to study and conform to its laws, and
develop its resources.

The woman of Endor, so much vituperated bytlioological
blackguards, was evidently truthful, kind-hearted and for-
giving. 8hc returned Saul good for evil, and strove to
help him in his distress. It is likely that the higher
class of mediums in Saul's time knew more altout his
misdeeds than he thought advisable. He, therefore,
plann(!d their destruction, under pretence of their being
consulters of familiar spirits. ]>eing himself a medium

} ^

for the low spirits, he became envious of their superiority,
and concluded it best to remove them from the earth
sphere that he might be unrestrained by influences which
" proclaim on the house-tops what is done in the closet."
Luke 12 : 3.

RELATION OP DEMONIC POSSESSIONS TO MODERN
SPIRITUALISM.

The word " demons," improperly translated "devils "
in the New Testament, was usually applied to departed
spirits of all grades. " The Jews before Christ, and the
fathers after, believed that these departed spirits lurked
in images, spoke in oracles, controlled omens, and in
various ways encouraged men to worship them." —
Beechcr on Spiritualism. Those spoken of in the New
Testament were mostly low spirits, controllable by medi-
ums for the higher manifestations, and were consequently
readily "cast out" by those under the influence of
Christ's teachings. The ability to do this was one of the
" signs that followed them that believe." Mark 16 : 17.
Accordingly, this power is possessed to a great extent by
modern mediums for the higher phases of spirit inter-
course, though unknown to most popular religionists.
Similar cases of possession occur now, but the low spirits
at present are seldom violent. The worst case of the
kind is particularized in Judge Edmonds' book. See,
also, Newton's "Ministry of Angels Kealized."

If evil spirits communicate, why not good ones ?
" What means the passage, ' Are they not all minister-
ing spirits ? ' Do you suppose these alluded to are evil
ones ?

"In the seventh and ninth of Mark, we are told of
* evil spirits' and of ' dumb spirits,' implying there are

other spirits. Else why say "evil," and why "dumb"?
Why not say "« spirit," if, indeed, all spirits were evil?
Christ told his disciples, " this kind comcth forth only by
prayer and fasting," and, by the words " this kind,"
most plainly showing that there were other kinds — we
may reasonably believe good spirits — who would leave
without the effort of prayer and fasting.

What is the sense of the apostolic injunction to "try the
spirits," if they are all of one kind, — if they are all evil ?

Inspiration from the spirit world is thus alluded to in
various parts of the Bible: 1. Keh. 9: 30. 2. Isaiah
32: 15. 3. Isaiah CI: 1. Luke 4: 18. 4. Ezek. 2:
2. 5. Dan. 4: 8; 9: 18; 5: 11, 14. G. Matt. 22:
7. Luke 1 : 17. 8. Acts 1:2. 9. Rev. 1 : 10.
Rev. 17:3; 21: 10. 11. Rev. 2:7.

32
2.
43
10

All these expressions evidently refer to the same thing.
In examples 1, 2, 3, C, it is used in reference to the in-
spiration of the Old Testament prophets, who usually
preceded their communications by " Thus saith the
Lord," and other expressions of similar import. In
Nos. 7, 10, 11, it refers to communications from the
spirits of departed prophets. It seems, then, evident
that ill all cases this inspiration proceeded directly from
the spirits of departed men. To place the matter beyond
doubt, liow^ever, John the Revelator uses, as denoting the

same thing, the expressions, "God gave unto me," and
"He sent and signified it by his angel." 1:1. In Rev.
19: 10 ; 22: 8—10, we find this angel to be the spirit
of a departed prophet.

Hence we infer, 1st. That God communicates to men
(apart from the physical operations of nature) only
through angels. "He maketh his angals spirits:' Ps.
103: 4.

' I

2d. Angels are the spirits of departed human beings.

3d. Hence the Bible, so far as regards its superhuman
element, is a continuous record of spiritual manifesta-
tions.

To further sustain this last position, a sketch of the
more remarkable scriptural facts relative to spirit inter-
course is subjoined :

Angels appeared ilrst to Ilagar, then to Abraham and
Jacob. Elijah was remarkably sustained by them. Dan-
iel, by angelic influence, was delivered from the lions,
and speaks frequently of the man, or angel, Gabriel.

In Numbers 22, we have a remarkable account of an
angelic visit to Balaam. Ilis presence was indicated by
his wonderful control over the organs of the beast, it
being compelled to speak in an audible and intelligent
manner. The greater includes the lesser. If a spirit
could, several thousand years ago, control a dumb animal
to speak, Avhy is it impossible or unlikely that they can
control men and women now ? By what law of evidence
is the testimony of one writer, several thousand years
ago, to be received, and that of thousands of contempo-
rary witnesses rejected, whose oaths would hang a man
in any court of justice ?

Elijah acted mainly under spirit control during his
earth life, and, for some centuries after his translation
to the spirit Avorld, operated considerably through me-
diums on earth. 2 Chron. 21: 12, "And there came
a writing to him (Jehoram) from Elijah the prophet, say-
ing, Thus saith the Lord God of David thy father," &c.
" Because thou hast not walked in the ways of Jehosh-
aphat thy f\ither, nor in the ways of Asa king of
Judah," &c.

It is unanimously admitted that Elijah was translated

ig his
ilation
h me-

came
say-
" &c.

hosh-

islated

some years before Jchoram began to reign — probably
about thirteen. The tense precludes the idea of its hav-
ing been written before his translation. We are not
informed whether the writing came with or without a
medium. In modern times writings come both ways.
But if we admit the truth of the record, it is certain that
it came. This text has completely puzzled all the com-
mentators (see Clarke, in loc), but to a modern spirit-
ualist it presents no difficulty. It is a simple statement
of facts. Malachi 4: 5, G. The last two verses of the
Old Testament contain a prediction of the re-appearance
of Elijah, who, accordingly, about four centuries after-
wards, obtained control of a suitable medium in the per-
son of John the Baptist, whose purity of life eminently
qualified him for a medium of a high order. A general
and well-founded expectation prevailed among the Jews
that Elijah woul^ re-appear as a precursor of the JNIes-
eiah ; but they, in their grossness, mistook the manner
in which both Elijah and the Messiah would show them-
selves. From various causes the manifestation:? between
Malachi and John the Baptist were of a very low order ;
and the Jews in general seem to have had no idea of
spirit control except in cases analogous to the demoniac
possessions, mostly related in the New Testament ; there-
fore they expected a personal appearance of Elias or
Elijah, which not taking place, they rejected the Mes-
siah. One end attained by his coming was the expulsion
of low spirits from the bodies of men, and the reestab-
lishment of spirit-intercourse on a higher footing ; its
perversion being suppressed, first, by preventing low
spirits from controlling people ; secondly, by elevating
them, — by preaching to them after his entry into the
spirit world (1 Peter 3: 19). Their being "in prison"

tif

denotes the low, confined condition in which they were
hold in ih(.' Sj;)ii'it world by their selfish character. Truth
makes free (John 8: 32); then its opposite constitutes
bondage ; and therefore spirits whoso lives on eartli were
steeped in falsoliood and wrong, were said to b ■ "in
prison." Christ, by bringing truth to their minds, ele-
vated thorn above their previous position (mentally), and
hence the in frequency and less violent character of pos-
session by low spirits since his time.

The following texts prove that John the Baptist was
possessed by Elijah :

Matt. 11: 14, 15. "For all the prophets and the law
prophesied until John ; but if ye will receive it, this
(John the Bjiptist) is Eli as which was for to come."

Luke 1: 13, IT. "And the angel said unto him,
Fear not, Zacharias, for thy prayer is heard, and thy
wife I']lizabeth shall bear thee a son, and thou shalt call
his name John, '*' * *' and he shall go before him in the
spirit and power of Elias," &c.

Matt. 17: 10 — 12. "And his disciples asked him,
saying, Why, then, say the scribes that Elias must first
come?" And Jesus, "Elias truly shall first come and
restore all things ; but I say unto you that Elias is come
already, and they knew him not" (from their ignorance
of the laws of spirit intercourse), "but did unto him
whatsoever they listed ; then the disciples understood that
he spake of John the Baptist."

Moses and Elias appeared personally to Christ and
three of his disciples at the Trnnsfiguration ; the disci-
ples, being in a trance state, became seeing mediums.
Calmness was as necessary then as now to such man-
ifestations ; therefore, a retired place was chosen, and no
uncongenial persons present. A believer in modern man-

him,

first

anil

s come

orance

him

d that

ifcstations finds no stumbling-block in the Transfigura-
tion. Seeing mediums are now numbered by hundreds,
and soon will bo by tli >usands. See subsequent pages.
Had Dr. Rogers and J. IJ. Dods been there, they would
probably have attributed the appearances witnessed to
" odic onianations," " mundane influences," and " psy-
chology."

In Job 4, is a sublime description of an interview with
a si)irit. In Ezekiel 2, is another; 2: 2. "And the
spirit entered into me when he spake unto me, and set mo
on my feet, and I heard him that spake unto me." This
experience of an ancient medium is quite similar to that
of a modern one in Nova Scotia. 3 : 12. "Then the spirit
took me up." 14. " So the spirit lifted me up and took
me aivai/.*' This is precisely similar to the experience
of Philip the apostle, and some modern mediums. Yet
our pscudo-scicntific opponents, assisted by the clerical
ones — all professing to believe the Bible — demj that spir-
its have any power over physical substances. See late
article in Putnam's Magazine, and Chapter vi. of this
work.

Ezek. 8 : 3. "And he (the spirit) put forth the/on?i o/'
a hand, and took mo by a lock of my head, and the spirit
iifted me up between the earth and the heaven."

Elijah and Elisha were healing mediums of considera-
ble power. 1 Kings 18 ; 2 Kings 4. There are thou-
sands of living witnesses in our day to the healing power
of spirits.

Daniel, Shadrach, M^shceh, and Al)cdnego, were me-
diums of a high order. They defiled not the temple of
the spirit, their body, by flush-eating, wine- drinking, and

other filthy habits, and thus prepared
reception of higher influences. An

themselves for the
! interposition

saved Dmiiel from the lions, and the three latter from the
fiery fumacc in which they were cast for refusing to stifle
their convictions, and conform to the orthodox creed of
that day (Chapter vi.). Ncbuchadnezzjir became a me-
dium, first for n, dream which he had forgotten in detail,
and then for a remarkable physical demonstration (Dan.
4), wherein an audible but invisible voice came to him.
From wliat is rclate<l concerning the wise men of Baby-
Ion, and fn .n later sources of information, I infer that
spirits in.prcsscd men's minds in sleep with visions of
things about to happen by moans of symbols ; the science
of correspondences enabled those wdio studied it — the
Vv'ise men for instance, among whom were nund)ered Dan-
iel and his three companions — to interpret the message ;
but in general they were not capable of telling the dream
itself. There is no reason to suppose them impostors ;
from the account given in Daniel, the contrary idea is
clearly intimated. Daniel and his companions were supe-
rior to the other wise men. Daniel evidently considered
tJie sentence of Nebuchadnezzar on them unjust, which
proves that they were not impostors in his estimation.

I do not intend to convey the idea that all dreams are
produced by spirits. Most of them are caused by phys-
ical disease, improper excitement, and other " mundane
influences ; " but it is evident, from Scripture and other
sources, that some are spiritual in their origin ; and spir-
itual dreams would bo common if our life were more in
accordance with natural law, our diet purer and our
minds serene, as they would bo in a true social organiza-
tion. 8eo Article Dreams, in Kitto's Biblical Encyclopae-
dia. Cicn. 20 : 3 ; 31 : 24 ; history of Joseph, Numbers,
12 : G ; .Tub 33 : 15 ; Dan. 7:1; Matt. 1 : 20 ; 27 : 19,

et cetera.

Mr. Crowe's Nig'it Side of Nature.

,.U|lil«|l|UJ.)^IPiW^

.,:k

Ilandwriting without a medium took place on the wall
of Bclshazzar's palace. For similar occurrences in mod-
ern times, see Chapter vi. Visions similar to those
seen by Ezckiel, Peter, Daniel, John and others, though
not stretching so far into the future as the two latter, are
now received by numerous mediums.

Spirit agency was unusually active just before the birth
of Christ, and for some time after, until corrupt influ-
ences were gradually introduced into the primitive church.
As the night of the dark ages set in, spirit mauifesta-
tions almost ceased, or were mixed up with so much
superstition as to be almost undistiuguishable. So nmch
had spirit intercourse been perverteil and adulterated that
the reformers of the sixteenth century refused to recog-
nize it, and manifestations were infrequent until men's
minds could recover from the reaction. To return to
scripture history :

A stone wiis rolled away from the door of the sepul-
chre. Physical substances have and are now commonly
controlled by invisilde agency in a similar manner. See
Chapters vi. vu. Compare case of Moses ;ind Elias
on the mount w'iih those of Joseph IJrysdnle, Methodist
minister, Ohio ; George R. Raymond, N. Y., and others
related in " N. T. and Modern Miracles Compared."

Jesus was taught, to read by spirits. For parallel
cases, see Chapter vi.

The possession ol' the healing power was one of the
signs thiit were to follow (and did follow) " them that
believe." It is more common among modern spiritual-
ists than a.nong their opponents. It was exliiltited to a
reivark;d)le extent simoug the npostlos, and is now by
healing me-iums. It is a striking fact that, as a gene-
ral thing, no/ic of the signs that were to follow them that

'%,

V '

■>"

,t ■,

t i'.'

, t. tli

;

;• f ■ '

I ;

li ^

believe, do follow the opponents of spiritualism, but all
of them (but one) follow its advocates, though some of
them tire rare.

The gift of tongues (Mark IG : 16, 17 ; Acts 2 ; and
1 Cor. 12), another of the signs that "follow them that
believe," was also frequently manifested by the primitive
Christians, and is by modern mediums. A description
of various kinds of mediums is given in 1 Cor. 12 : 1 — 10 ;
13 : ]. Paul places the gift of prophecy at the head of
the list, 1 Cor. 14: 1 — "Follow after charity, and
desire spiritual gifts, but rather that ye may prophesy."
13 : 2 — " And though I have prophecy, an^i understand
all mysteries and all knowledge " &c. This plainly implies
that the possession of the gift enabled one to understand
more than he could attain to in his ordinary state, and is
what is experienced by several mediums in modern times,
who may have had their capacities for understanding spirit-
ual truths much enlarged, and what was once mysterious
becomes plain. What appears inconsistent is thus harmon-
ized. 1 Cor. 14 : 24, 2-5. "But if all prophesy, and there
come in one that believethnot, or one unlearned, he is con-
vinced of all, he is judged of all, and thus are the secrets
of his heart made manifest. For ye may all prophesy
one by one, that all may learn, and all may be comforted ;
for the spirit of the prophets is sut)ject to the prophets."
The executioner, of Jesus, having blindfolded him,
said, " Prophesy unto us who is he that smote thee."
In this case, prophecy evidently is not used as referring
to the future, but to the past. From the preceding pas-
sages, it is evident that proi)hecy does not necessarily
refer to furetelling future events, as doing so in the case
of an unbeliever, as mentioned in 1 Cor. 14 : 24, 25, could
not result in his immediate conversion, nor " niidio the

, but all
some of

i 2 ; and

hem that
»rimitivc
scription
1—10;
head of
itv, and
'ophcsi/.*'
idcrstand
'f implies
derstand
, and is
11 times,
ig spirit-
y'sterious
harmon-
nd there
c is con-
e secrets
>rophesy
ifortcd ;
ophets."
ed him,
h thee."
efeiTing
iig pas-
:cssarily
:hc case
5, could
ake the

secrets of his heart manifest ; " time would be required
for the fulfilment of the prediction ; but if those who had
the gift were what are now called speaking mediums,
who could be impressed mentally or physically by spirits,
and thus know the thoughts of another, as some modern
mediums can, it is easily conceivable that the result
spoken of by the apostle, namely, sudden conversion of a
sceptic, would be produced. Such results have been pro-
duced by the modern manifestations repeatedly. That
" the spirits of the prophets are subject to the prophets,"
evidently implies that those who had the gift of proph-
ecy in Paul's time were in communication with the spir-
its of the prophets of the Old Testament, and conclu-
sively establishes the reality of such communications,
especially if taken in connection with Rev. 19 : 10,
22 : 8 — 10, where the fact of a communication from the
spirit of a prophet is distinctly stated, said communica-
tion consisting of twenty-two chapters. " Subject to "
would merely imply a mutual attraction between individ-
uals of corresponding mental organization in different
states of existence.

Another extraordinary physical demonstration was in
the release of the apostle from prison twice by spirit
power. If they cannot control gross matter, us is atfirmed
by pseudo-scientifics, how could they open the gates of
Peter's prison ? Acts 5 : 19, 20 ; 12 : 1 — 11. In an-
other case, an earth* juake opened the prison doors, 17 :
2G. We are told not to " despise prophesyings " and
that " the manifestation of the spirit — that is, all influ-
ences from the spirit world — is given unto every man
to profit withal." Paul directs us to "try the spir-
its ;" a conclusive proof that all that communicate are not
bad, as Rev. Charles Bceeacr .and Dr. Phelps conclude.

Ileb. 1 : 14. " Are they (angels) not all ministering
spirits, sent unto them who shall be heirs of salvation?"

In the case of the baptism of the eunuch, these
expressions, "The spirit," "The (or an) angel of the
Lord," " The spirit of the Lord," are all used as synon-
ymous, denoting an individualized spirit ; hence the
expression, " The spirit," as generally used, must de-
note the spiritual operations of the Deity generally,
whether performed through the medium of individual
spirits or influences of a general nature from the spirit
world. Cornelius, Acts 10, " saw in a vision evidently
an angel of God coming to him." CornGlius and two
others, by spirit direction, found Peter, who, by the
same means, was informed of their arrival. The pur-
pose of these visits by spirits was similar to what is
stated to be the end of spirit intercourse now. Then
it was to break down the barrier between the Jews
and Gentiles ; ?iotv it is " to draw mankind together
into harmony," and to " unite mankind." (Messages
from Calhoun's and Channing's spirits.) This was done
then, by demonstrating that spirit influences were com-
mon to both Jews and Gentiles, Acts 10 : 45 ; now, by
proving thiit it is not conflned to those entertaining
particular views on certain points, ])ut comes to candid
minds of all sects, and of no sect, thereby uiidorniin-
ing the spirit of sectarianism, disunity, discord, — the
opposite principle to Christianity, whose niitare and
essence is love.

Do modern opponents of spirit intercourse believe the
New Testament ?

FACT NO. 4, BY KUFU3 ELMER.
A man -with whose cliaractor I am somewhat acquaiiiterl, a well
meaning individual of peculiar tomporamont and impulsive nature,

these

becoming interested in spiritualism, exhibited unusual zeal, and finally
commenced lecturing on the subject. This occasioned great excitement
iu his ncigliborhood, and made such havoc with the established forms
of religion in the place, that the civil authorities, in obedience to pub-
lic opinion, felt called upon to have him arrested. Having accom-
plished this purpose, he was thnist into jail, and put in irons !

But so many strange storiea were in circulation concerning the
alleged spiritual phenomena, that the warden, no^,vithstunding the pris-
oner seemed doubly secure, employed two military gentlemen to watch
him during the night.

The prisoner, conscious of his entire innocence, and believing enthu-
siastically in the guardianship of spirits, was enjoying his accustomed
repose, when, all at once, the electrical or odic lights, so frecjuently
scon in the circles, filled the cell where the prisoner was confined, and
the presence of the spirits magnetized not only the prisoner, but his
keepers. The prisoner was now relieved from his irons, the doors of
the jail seemed to open by iheir own effort, as various ponderable ob-
jects have recently been seen to move in presence of thousands. The
prisoner was the medium in this case, and, being in the superior condi-
tion, saiv the spirit who had affected him and produced the physical
manifestations. The influence was irresistible, and the medium fol-
lowed the spirit out of doors into the second street from the jail, when
he awoke, and, on coming out of the state, was disposed to doubt — as
most persons do who witness similar manifestations — for some time
what had occurred, thinking it might be a dream or hallucination.

Becoming convinced, at length, that he was really at liberty, he
went directly to the house of a certain spiritualist — where a number
of person?!, who were supposed to bo deluded, were "holding a circle'
— and rapped at the gate. The maid wont out to see what occasioned
the rapping, and, on her return, told the circle that it was the pris-
oner. But the members were incredulous, thinking, perhaps, that the
girl might be crazy, or otherwise non compos mentis. When they
found that the domestic was of sound mind, they supposed that the
prisoner was dead, and that it was Ms spirit which rappi I, — it being
a counnon thing for spirits, after the death of the body, to numifest
themselves to men. Still the members of the circle were strongly in-
clined to suspect that there might be something wrong, since they were
not yet sulliciently developed to accredit the more wonderful manifes-
tations ; but they were soon convinced of their mistake, and, I pre-
sume, have not doubted since. — Spir. Tel., No. 9.

RUFU3 ELMER'S EXPLANATION.

Those viho have requested the particulars of the instance of spir-
itual manifostations recorded in the fourth number of my facts,
should bear in mind that I did not say that every member of the
twelve churches of Springfield realhj believed the story, but only that,
without an exception, they professed to. And, moreover, they profess
to believe in far more wonderful spiritual manifestations said to have
occurred eighteen hundred years ago. They only deny such as ap-
proximate our own time, and are susceptible of demonstration.

" Behold ! ye despisers, who wonder and perish ! for I work a work
in your day, which ye will in no wise believe, though a man " — or any
number of men — " declare it unto you."

The facts contained in the article referred to have already been
" placed before the public, sustained by evidence, and sanctioned by
authority," which spiritualists think should silence all cavils, and re-
move all doubts, except among those whose professed piety is only
exceeded by their practical infidelity.

Be it known to all men that the required authority may be found in
the twelfth chapter of the Acts of the Apostles. — Spir. Tel., No. 20.

CHAPTER 11.

SPIUIT INTERCOURSE AMONG THE HEATHEN NATIONS.

Spirit intercourse among the heathen nations was com-
mon, but gross in its nature and objects. As then prac-
tised, it was superseded by the superior order of commu-
nications received under the Christian dispensation ; con-
sequently the oracles ceased about the time of Christ.
Their genuineness, however, was generally allowed by
the priuutive Christians, who cultivated spiritual inter-
course in accordance with apostolic instructions. Jam-
blichus, an ancient writer, says, in reference to the efTccfc
of spirit intercourse on the mediums :

*m3!

" Some are agitalt-d throughout the whole body ; oth-
ers ill some of their members ; others again are entirely
quiet. * * Again, the body either appears better, or
larger, or is borne aloft through the air." As to the
cause, he says, it *« is no other than illumination emanat-
ing from the very gods themselves, and spirits coming
forth from them, and an obsession by which they hold us
fidly and absolutely, absorbing all our faculties even, and
exterminating all human motions and operations, even to
consciousness itself ; bringing discourses which they Avho
utter them do not understand, but pronounce with furious
lip, so that our whole being becomes secondary and sub-
servient to the sole power of the occupying God." — Jam-
blichus lie. Myst. sec. 3, c. 5, quoted in Beecher's Re-
port.

Several curious details respecting ancient spirit man-
ifestations will be found in " The Apocatastasis, a Tract
for the Times." The author condemns modern spirit-
ualism because of its antiquity ; other writers because ol'
its supposed novelty. The opponents of spiritualism
seem likely, after a while, to actualize the story of
the Kilkenny cats. The last tail has probably appeared
in the form of a book by John B. Dods. One objects
that infidels are made Christians by it; another, that
Christians will be made infidels. But " wisdom is justi-
fied of her children."

Simonides of Cheos, a poet, arriving at the sea-shore,
intending to embark the ensuing day, found an unburied
body which he had decently interred. That night, this
deceased person appeared to him, and bade him by no
means go to sea, as he had proposed. Simonides obeyed
tlie injunction, and beheld the vessel founder as he stood
on the shore. — Night Side Nature, p. 92.
3*

CIIArTER III.

SPIRITUAL MANIFESTATIONS AMONG THE EARLY CHRISTIANS.

SELECTED FROM ARTICLE BY WM. FISHBOUGH. SPIRITUAL
TELEGRAPH PAPERS, VOL. III. P. 45.

Jesus and his apostles scorn to have considered a perpetuity of the
spiritual intercourse during the after ages of the tnie Church as a
77iatter of course, and show by several implications that they expected
its continuance so long as Christians remained faithful. Thus Jesus
promised the Holy Spirit indiscriminately to those who would sincerely
and devoutly ask it of the Father (Luke 11 : 13), and Paul distinctly
characterized the Christian dispensation as one which brought those
who received it " to an innumerable company of angels, to the general
assembly and church of the first-born, which are written in heaven,
and to God the Judge of all, and to the spirits of just men made per-
feet." Ileb. 12 : 22, 23. It appears that during the age of the apos-
tles, proj^hets, seers, discerners of spirits, speakers with divers tongues,
workers of miracles, and other " mediums " for divine and spiritual
influences, existed and were multiplied in the Church everywhere ; and
there is no evidence, either in reason or history, to show that the gifts
of these were all taken away, and the lamp of heaven forever ceased
its direct shinings, as the last of the apostles sank into his grave.

The learned Dr. Mosheim, in treating the history of the Church
during the second century, says, " It is easier to conceive than to ex-
press how much the miraculofiis poiccrs and the extraordinary divine
gifts which the Christians exercised on various occasions contributed
to extend ihe limits of the Church. The gift of foreign tongues ap-
pears to have gradually ceased as soon as many nations became
enlightened with the truth, and numerous churches of Christians were
every where established, for it became less necc -sary than it was at first.
But the other gifts with which God favored tlio rising Church of Christ
were, as we learn from numerous testimonies of the ancients, still con-
ferred upon particular persons here and there."* Dr. Murdock, the

* Moshoim, Eccl. Hist., B. I., Cent. II., Part 1., Chap. I., § 8.

..,^

translator of Moshcini, sanctions these statements with emphasis, add-
ing a long note, in which ho argues the point, and refers to numerous
passages in the ancients to establish it.

The epistles of St. Barnabas, St. Clement, St. Ignatius, St. Polj'
carp, and the Shepherd of Ilermas, written immediately after the
apostolic age, or perhaps one or two of them a little before the death
of St. John, distinctly recognized the existence of miraculous, prophetic,
and other extraordinary spiritual gifts in the Christian Church during
the lives of their authors ; and these epistles were for a long time
afterward publicly read in the Christian churches as possessing an au-
thority little inferior to that of the apostolic writings thonisclvcs. St.
Clement is supposed to be the Clement spoken of by Paul in Phil. 4 :
3. St. Ilermas was a brother of a bishop of Home, and wrote his
tract in his old age, about the middle of the second ce i-y. The
revelation which it contains purports to have been given him by an
an'^ol who appeared in the habit of a shepherd ; and hence the book is
entitled " The Shepherd of Hermas."

The account which Ilermas gave of his experience will be recog-
nized as bearing a close resemblance to some experiences of modern
mediums. In the beginning of his revelations he fell into an ecstasy,
and he was carried away in spirit, when an angel, in the form of a
young woman, appeared to him, and convinced him of some particular
sin to which ho was addicted. At another time an angol, i;i the form
of an aged and venerable woman, appeared to him while on his knees
in prayer, and took him by the hand and raised him up, and made
some revelation to him respecting (he Church. When, at a subsc([ucnt
time, ho was walking through the fields and praying tlntt. this revela-
tion might be confirmed, ho heard something like a human voice saying
to him, " Doubt not, Ilermas." The Shcplierd Spirit, from whom ho
received his principal visions and revelations, appeared to him af\cr
this, and was for a long time his froqueut companion. Finally, after
he had written his book, he says, "The angel which had delivered me
to that shepherd came into the house and sat upon the bed, and that
shepherd stood at his right hand : then he called me and said, ' I
delivered thee and thy house to this shepherd that thou mightest be
protected by him.' And I said, ' Yes, Lord ;' and he added, ' Who-
soever shall do according to the commands of this shepherd, who is a
prince of great authority, and in great honor with God, he shall live ;
but they that shall not keep his commands shall deliver themselves
unto death, and shall be every one guilty of his own blood. But I

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say unto thee, keep these commandments, and thou shnlt find a euro
for all thy sins.' "

St. I0NATIU8 was an iramediato disciple and personal associate of the
beloved St. John, and was by the latter appointed bishop of Antioch.
lie was said to be " a man in all things like unto tho apostles." lie
was summoned from his bishopric to Rome in the year 127, where ho
suffered martyrdom by being exposed to tho fury of wild beasts in the
theatre. He was accompanied to Rome by some of the members of
his church, who wrote an account of his journey and arrival there,
and testify to the existence of visions and spiritual apparitions at that
age in the following passages : " The night after his (Ignatius') suffer-
ings," say they, " we were together watching in prayer, that God
would vouchsafe us (weak men) some assurance of what had passed ;
whereupon several of the company fell into a slumber (ecstatical, be-
cause ivatchimj in prayer), and therein saw visions in which Ignatius
was represented ; which, when we had conferred togef liei , we glorified
God, being thereby assured of his blessedness."

St. Polycakp also, in the earlier part of his life, was a personal
disciple and associate of St. John, and was by that apostle appointed
bishop of Smyrna. This holy man suffered martyrdom for the Chris-
tian cause in the year 147, when at an advanced age. An account
of his last suffering, with what preceded and followed, was written in
a circular letter by some members of his church at Smyrna, and
directed to all other churches; and some particulars of the history arc
entirely conclusive as to the manifestation of spiritual presence and in-
fluence in those days. Speaking of several others who suffered mar-
tyrdom at the same time, they say, " While they were under torments
they were absent from the body (probably under the ecstatical impres-
sions), or, rather, the Lord Christ stood by them, and conversed with
them, and revealed things to them inconceivable by man, as if they
were no longer men, but already become angels. As to Poly carp, he
saw a vision three days before ho was taken ; and behold, the pillow
under his head he saw all in a flame ; whereupon, turning to those
about him, he said, prophetically, ' I shall be burnt alive.' After his
apprehension, and while he was going unto the place of execution,
there came a voice from heaven, saying, ' Be strong, and quit thyself
like a man, I'olycarp.' Now no one saw who spoke to him, but many
of our brethren heard the voice." After describing the scenes of the
execution, the writers say, " Such was the end of Polycarp, who, in
our times, was a truly apostolical and prophetical teacher ; for every

word that wont out of his mouth either has been already fulfilled or
will be." The writer of the copy of this account, from which the fore-
going is extracted, adds, " This cpistlo was transcribed from the copy
of IrenicuH, the disciple of 1 'olycarp, by Cuius ; after which I, Pio-
nius, wrote it from tho same copy, which I found, hij a revelation,
xohcrein Pubjcarp appeared, and directed me to it, as I have and do
declare in a most solemn manner."

Justin IMartyr, an eminent apologist and defender of Christianity,
who flourished about the raiddc of the second century, affirmed, accord-
ing to Eusebius, that the gift of prophecy shone brightly in the Church
in his time. About the year 180, Athenagoras, in an apology which
he was commissioned by his Christian brethren to carry to the Em-
peror of Home, describes in it what in our phrase would be called
" speaking meditims," and which seem to have abounded in the Church
at those times under the names of prophets and prophetesses. " I call
them prophets," says he, " who being out of themselves and their mcii
thoughts, did utter forth whatsoever by tho impelling power of the
Spirit he wrought in them ; while the Divine Operator served himself
of them, or their orgam, even as men do of a trumpet. Hewing through
it. Thus have wo prophets for witnesses and affirmers of our faith ;
and is it not equal and worthy of human reason, ye emperors, to
yield up our faith to the Divine Spirit who moves the moutJis of the
jyrophets as his instruments ? "

Ammonius Saccas, a Christian philosopher, who opened a school at
Alexandria, in the latter part of the second century (which school was
for a long time in great repute), taught the art of procuring com-
munion with spirits, or demons, as he called them.

During the fore part of the third century (spiritual gifts in the
Church still continuing as general as before), Eusebius relates, that
while a persecution raged at Alexandria, there was among the mar-
tyrs a young woman named Potomiana, whose courage and fortitude
under her last sufferings excited the astonishment of the spectators.
Three days after the execution of her body, this .same Potomiana ap-
peared in spirit by night, " to one Basilides, a Roman soldier, and,
covering his head with a crown, said he must shortly be taken away.
The vision wrought effectually to convert Basilides," and who, for his
confession of faith in Christ, was loaded with chains, and shortly
afterward rewarded with the crown of martyrdom. " Many others,
also, at the same time, in Alexandria, were wrought upon to the open

confession of their faith in Clirist by visions of Potomlana, who in
JrcaniH lugod them to do so."

TortuHiiin, ill his tract conocrning tho soul, chap, ix., says : " Wo
had a right, after St. John, to expect prophcsyings, und wc do now
ucknowlcdgo tho same spiritual gifts ; for there is at this day living
among us a sister who is partaker of the gift of revelations, which
she receives under ecstasy in the spirit in tho public congregation ;
wherein sho converses with angels, sometimes also with tho Lord, and
sceth and heareth divine mysteries, and discovcreth the hearts of somo
persons, and does minister succor to such as desire it ; and while tho
Scriiitures arc read, or psalms are singing, or they arc preaching, or
prayers are oflcred up, subjects from thence are ministered in her
visions. We had once some discourse touching the soul lohile this sis-
ter was in the spirit ; after tho public services were over, and most of
the people gone, she acrpuiinted us with what sho saw, as the custom
was ; for these things are heedfu.j digested, that they may be duly
proved. Among other things, she told us that a material soul was be-
fore licr, and the Spirit ivas beheld by hcr^ beiny of a qnalitij not void
and eriipiy, hut of the color of the sky, and of a thin brightness, pre-
servinrj the form throiujhout of the human body." What well-informed
spiritualist can fail to be struck with the similarity of this description
given by TcrtuUian nnd many occurrences which aro witnessed at tho
present day ? The description which tho prophetess, mentioned in this
extract, gave of tho soul, will be recognized as perfectly accordant
with the revelations which Swedenborg and subscciueut " mediums "
have given on tho same subject.

Notwithstanding there appears to have been a gradual decline and
final cessation of heathen oracles after the establishment of the Chris-
tian Church (and wc might show strong reasons for believing that
these oracles were actual spiritual conni .i.iications, as both heathens
and Christians believed them to bc\ ihc.e seem to have still been
among the heathens some mediums for s';^ irits (or the alleged gods) for
a long time after the apostolic age. Between these spirits and their
incJium.s on the one hand, and the Christian prophets on the other,
there was generally an open hostility ; but wherever a trial of powers
occurred, the heathen spirit was forced to give way, showing the exist-
ence still in the Church of that power conferred by Jesus upon his
disciples to "cast out devils." Hence wo iind Tertullian, in his "Apol-
ogy foi- the Christian llcligion," boldly challenging all heathendom to
a trial of the powers of their patr(. i s[)irils and divinities, who were

;.^

! i

accuHioiiit'd to posscps and spcuk through tlie bodies of certain men.
"Hitherto," fiu}'s he, "wo have used words ; wo will now conio to u
domon.Htration oi^ the very thing, that your (Jontilc gods are no one of
them f^roatcr than another. For a deciHJon of the point, let any one
that in judged to ho posfsessed by a devil be brought into open eourt
l.'cfuro your tribunals ; when that spirit shall be eoniuiandcd by a
Christian to Hpcak, he shall as truly eonless himself u devil there, aa
ehsewhorc ho falsely claims to bo a god. Or let one equally bo pro-
duced who is among you Gentiles judged to be inspired of God, who
waits at your altars, and is esteemed a saerod por^on by you ; nayi
though he bo acted by one of your most venerated deities, be it Diunu,
the heavenly virgin, or Esculapius, that proscribes your ineilicines, and
who pretends to relievo the dying, yet these, oi .,nj .: .,:>, when they
nrc sunnnoned, if they dare to lie unto the Christian summoning, and
if they do not confess themselves openly to be devils, then let that rc-
proaehi'ul Christian's blood be spilt by you on the spot."

Tertullian died about the year 231. 3Iosheim informs us that in
the third century the office of exorcist, as a special olliee, was created
in the churches, it being tho duty of the one holding it to east out
these subtile and unchristian spirits from tho bodies of such as were
infested by thorn, and which they did by a process similar to that em-
ployed by the apostles.

Thus, employing a collection from the ancient Fathers now before
us, as well as the testimony of Moshel^, Eiuebius, and others, wc
might go on to cite numerous passages to prove that spiritual mani-
festations, in tho form of prophetic dreams, visions, impressions, speak-
ing impulses, power to cast out devils, etc., continued mure or less in
the (!hristian Church, and were universally recognized by its members,
until the Church, owing to outer prosperitj', grew so corrupt and
worldly as to render tho free and general access and operation of spir-
itual influences any longer impossible. These influemes were oper-
ative upon simple-hearted and devout men and women in all classes of
Christian society, and even simple and unsophisticated little children
often uttered tho words of supernal wisdom while under tho divine
afflatus ; and by the revelations tints given forth the Church was prin-
cipally governed, and opposing religions were triumphantly vanquished
for more than two centuries. ImK ed, no Christian ever thought of
denying the existence of these spiritual influences in the Church until
near the age of Constantino. According to Mosheim, so firm and gen-
eral was the belief in spiritual communications in the fourth century,

B '

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it '

U i

I i

^ ii

I J

that St. Ambrose publicly cited the tcsUniony of spirits, called
dajmoiis, who spoke through the vocal organs of men {an spirits 7iow
do) in proof of the falsity of the doctrines of Arius ; and the testi-
mony was rebutted by the followers of Arius, not by denying the
reality of those spiritual communications, but by saying that Ambrose
had dr/ded the spirits to give such testimony.

It is provci'i, :.s positively as any point can possibly bo proved by
historioal cvidonco, that the manifestations of spiritual power and in-
fluence (^id not cease with the apostolic ago, the assertion of modern
theologians to the contrary notwithstanding, but that they continued in
uninterrupted succession, though somewhat declining in degree, for at
least two hundred and fifty years afterward ! I5ut, in proving this, we
prove at ihe same time that spiritual communion is the normal privi'
lege cj the true and faiUifid Christian Church, irrespective of the age
of the v-orld in ichich if may exist, and that that Church which denies
the po.':.sibility, and scouts even the thought of intercourse with spirits
and angels, must necessarily have experienced a mournful defection
from the estate of that true and primitive Church, whose members,
by an express Divine dispensation, were brought "to an innumerable
company of angels, to the spirits of just men made perfect, and to God
the judge of all." 0, professed Church of Christ ! how art thou
miserably fallen from the heavenly connections in which thou wast
placed in thine earlier days !

AVe feai that all exhortation to the Church as a dody is vain, and
that the sentence is far more applicable to her conmiunicants, " He
that is unjust, let him bo unjust still ; and he that is holy, let him be
holy still, FOR TUE TIME IS AT HAND ! " And "he that hath ears to
hear" niny now, we think, distinctly hear the angel trumpet sounding
through the earth, saying to all who are willing " to follow the Lamb
wiirniiiusoEVER iik goeth," " Come out of her, my people, that ye bo
not partakers of he sins, and that ye receive not of her plagues."

But this spiritual defection of the Church — this '■'falliiig away "
— was distinctly predicted by the apostle Paul, that the " man of sin "
might be revealed. (2 Thess. 2 : 3—12.) By the "man of sin "I
understand the mature state of ungodliness in general, and the lust
of spiritual power and dominion in particular, whether rippjying
to Catholics or Protestants — to men in this world or spirits in the
other.

Whoever denies its possibility in the nature oi existing things, by
tLxat denial acknowledges his own destitution of its graces and privi-

r*i.

testi-

rr the

iibrose

/c(l by
nd in-
uodcrn
lucd in
I, for at
Lhis, wc
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the age
1 denies
1 spirits
defection
iiorabers,
amerable
d to God
art thou
bou wast

vain, and
luts, " He
et him be
\ cars to
ouiiding
the Lamb
that ye be

iig away "
an of sin''
of sin" I
lid the lust
• applying
lits in the

: things, by
.- iind privi-

lege.?, and thus utters his ovrn condemnation, as judged by the standard
of the ear'y Church. Whoever indiscriininatchj denounces the modem
spiritual communications, as docmonism, utters a sentence equally
severe against the existing Church, for, had not the latter tadly degen-
erated, as to her spiritual powers, since the days of Tertullian, she
might now easily exorcise and check the diumons, as Tertullian and his
confrvres exorcised and silenced the spirits which personated the
heathen gods.

Here, then, wc rest the argument, insisting upon the proof from the
teachings of Christ and his apostles, and the experiences of the ancient
church, that any true and realhj failhfid Church of Christ will enjoy
communion with good spirits, with angels, and with God, as its normal
and divinely appointed pririlcge, and will possess the God-giveu power
of withstanding and checking all irruptions of evil from the lower spir-
itual spheres

CIL.PTER R'.

SKETCHES OF SPIIllT INTERCOURSE FR0:M THE riFTII TO THE
NINETEENTH CENT i • RIES .

A CONNECTED liistoiy of miinifcstations, (liiiiug this
period, would be too voluminous, and somewhat monoto-
nous ; a few specimens only can be selected. In Mrs.
Crowe's " Night-side of Nature," a var^t number of cases
are related, thou^uli she was burdened with materials,
and the arrangement is not systematic.

It is said that Peter of Alcantara, a religious enthusiast, who sub-
jected himself to severe mortidcations, was often surrounded with a
strong light, and was raided in the air, and sustained without any visible
support. St. Theresa, also, seems to have been subject to similar
experiences. It is related that, on one occasion, and in presence of a
groat number of witnesses, she was raised, by some invisible power,
and ivas carried bodily " onr the grate of the door"

YV-

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1 1

W y

Those who deem it wiser to dcubt than to believe, have been accus-
tomed to reject these, and all similar facts, as monkish fables, and even
now they are regarded bj many as the dreams of enthusiasts. How-
ever, they do not appear, in the light of the present, as at all improb-
able. Indeed, separation from the world, and the severe discipline of
a monastic life, was by no means unlikely to render the individual
eminently susceptible to spiritual influence. The lives of the saints
and martyrs furnish many similar phenomena, and C'lat they were often
media for various forms of spiritual manifestation, is demonstrated by
the undeniable facts of their experience.

" Andrew Mollers mentions a woman, who lived in 1G20, who, being
in a magnetic state, rose suddenly from the bed into the air, in the
presence of many persons, and hovered several yards above it, as if she
would have flown out of the window. The assistants called upon God,
and forced her down again. Privy Councillor Ilorst speaks of a man
in the same condition, who, in the presence of many respectable wit-
nesses, ascended into the air and hovered over the heads of the people
present, so that they ran underneath bira, in order to defend him from
injury should he fall."

In the account of the strange phenomena observed at the tomb of the
Abbe Paris, hi 17-4, it is alleged that not less than tiocniij persons,
whose united weight could not have been less than one ion, were per-
mitted to stand on ."„ plank which was resting on the body of a sick
person ; "md that some mysterious power was es(M'tcd in the opposite
direction, to such a degree that the parties who were subjected to il.is
severe experiment experienced no pain or injury from the pressure.

The lifo of Ilarvcy (the discoverer of the circulation of
the l)loo(l) was saved by the governor of Dover refusing
to allow him to embark for the continent with his friends.
The vessel was lost with all on board ; and the governor
confessed to him that he had detained him in conse-
r[ucnce of an injunction he had received, in a dream, to
do so.

i 1 ,

MANIFESTATIONS IN THE WESLEY FAMiLY.

These occurred principally in the house of John Wes-
ley's father, in 1710, " beginning with a groaning, and,

1 accus*
lid even
How-
improb-
plinc of
dividual
le saints
ore often
rated by

ho, being
ir, in the
, lis if slie
ipon God,
of a man
;tablc Avit-
ho people
. him from

omb of the
III persons,
, were pcr-
y of a sick
ic opposite
ted to I"!.-!
rossure.

ilation oi'

refusing

IVicnds.

frovernor

ill consc-

drcLim, to

ulm Wes-
iiing, and,

subsequently, pvocooding to all manner of noises, lifting
of latches, clattering of ^vindo^vs, knockings of a mysteri-
ous kind," &c., &c. Tlie family were not generally
frightened, but the young children, when asleep, showed
symptoms of great terror. This lasted over a month.

In reference to it, Mrs. Emily Wesley, subseipiently
Mrs. Harper, sister of John Wesley, wrote her brother
Samuel, as follows :

I am so far from being superstitious, that I icas too much hid'nied to
inJideUty, so that I heartily rejoice at having such an opportunity of
conviucing myself, past doubt or scruple, of the exiatouce of some beings
besides those we see.

Such has been the experience of thousands of infidels
since.

On the same occurrences. Dr. Adam Clarke remarks

as follows :

But all suppositions of this kind (collusions, tricks, &c.) arc com-
pletely nullified by the preceding letter of Mrs. Harper, which .states,
that even to thirty-four years afterwards Jcffry (the name .-he gave to
the spirit) eontiuacd to molest her. Did her father's servants, and the
Epworth neighbors, pursue her for thirty-four years, through her vari-
ous settlements, from 1710 to 1750, and were even at that time play-
ing their pranks against her in London ? How ridiculous and absurd!
Aad this is the very best solution of these facts that Dr. I'riostly could
...fiv" I'L in defence of his system of materialism. The letter of Mrs.
■.■',;•.( V ^ * * removes the last subterfuge of determinate incre-
duli.^ .id false philosophy on the subject. A philosopher should not
be sati,-fK.a with the reasons advanced by Dr. Priestly. lie who will
maintain his ereeil, in opposition to hi.s .senses, and the most undi.-jguised
testimony of the mo.st respectable witnesses, had better at once, lor his
own credit's sake, throw the story in the region of doubt, where all
.such relations, no matter ho\v authenticated,

«' Up whii'lotl aluft.

Fly o'er tlio Imck side df tlio world far ofi'.
Into a Ihii'.i) Livgo and .^road ! '"

uid, . •.siead of its being called the paradise of fools, it may be styled

I< 'I

-v

r ?!

the limbo of philosophic materialists, into which they hurry whatever
they cannot comprehend, choose not to believe, or please to call puper-
Ftitions and absurd. — See Clarke's Lives of the Wesley Family, for full
details, &c.

REV. JOHN WESLEY Vtrsus MODERN METHCDIST3.

From his Journal, 25tli of May, 17G8, quoted in Sell-
ing's Pneumatology, edited by Professor Bush, p. 272 :

Being at Sunderland, I took down, from one who had feared God
from her infancy, one of the strangest accounts I ever read; yet, I can
find no pretence to d'-'ielieve it. The well-known character of the
person excludes all susj. ■ *" fraud, and the nature of the circum-
stances themselves exclude? ^jossibility of a delusion. *• =^ *

It is true, likewise, that the i'Jnglish in general, and, indeed, most of
the men of learning in Europe, have given up all account of witches
and apparitions as mere old wives' fables. I am sorry for it ; and I
willingly take this opportunity of entering my solemn protest against
this violent compliment which so many believe the Bible pays to those
who do not believe it. I owe them no such service. I take knowledge
that these are at the bottom of the outcry which has been raised, and
with such insolence spread through the nation, in direct opposition not
only to the Bible but to the suffrages of the wisest and best of men in
all ages and nations. They well know (whether Christians know it or
not), that the giving up of witchcraft (the operation of malignant or
infernal influence) is, in effect, giving up of the Bible. And they
know, on the other hand, that if but o7ie accoimt of the intercourse of
men with separate spirits be admitted, their whole castle in the air
[deism, atheism, viaitrialism) falls to the r/round.

In reference to the manifestations at the Epworth par-
sonage, jMrs. Wesley thus wrote her son Samuel :

Though I am not of those who will believe nothing supernatural, but
am rather inclined to think there would be frequent intercourse between
good spirits and us, did not our deep lapse into sensuality prevent it, &c.

This has been since ascertained to be the case, and
explains the difficulty of obtaining truthful spirit commu-
nications.

*-..*_

MEIIIODISTS OXCE SPIRITUALISTS-

Half Pay, III., Dec. 8, ISuO.
To TiiE Editor of the Teleohapu :

Dear Sir — I fiad the followiu^ In the " English Methodist Maga-
zine," for the year 1819, p. 208.

" To THE Editor of the * Methodist MAr.AziNE :'

" Sir — At the SheflSold Conference of 1817, when examining the

young men in the public congregation, I was greatly surprised liy the

extraordinary declaration of one of the preachers. The ctfect his

narrative produced upon the audience induced mo to request him to

commit to paper what he had .«o distinctly detailed, as it contains a

well-authenticated account of what infidelity has affected to deny, and

many well-informed (JhrLstians receive with suspicion and doubt. Your

insertion of his letter to me will, at least, afi'ord some further evidence

on a question which it- of such high interest and importance to the

world.

" J. GacltePv.
" RooiiUiiTER, Feb. i, 1818."

" 5Ie. Peesidest :

'■^ Hon. Sir — According to your desire, I take up my pen to give
you the particulars of a solomifact, which was the first grand means
of leading my mind seriously to think of those solemn realities — death,
judgment, and eternity.

" A sister of mine being married to a gentleman of the army, we
received intelligence that the regiment to which he belonged had orders
for one of the Spanish isles (Minorca). One night (sixteen years
back), about ten o'clock, as his wife, his child, an elder sister, and
myself, were sitting in a back room, the shutters being closed, bolted,
and barred, and the yard door locked, suddenly a light shone through
the window, the shutters, and bars, and illumined the room we sat in ;
we looked, started, and beheld iJic spirit of a murdered brother ! Hio
(••ye was fixed on his wife and child alternately. He waved his hand,
smiled, continued about half a minute, then vanished from our sight.
The moment before the spirit disappeared, my sister cried, ' lie 's dead !
he 's dead I ' and fainted away, Iler little boy ran to his father's
spirit, and wept because it would not stay. A short time after this,
wo receiveil a letter from the colonel of the regiment, bearing the dole-
ful but expected news, that on such a night (the same on which we saw
his spirit), my brother-in-law was fotuid weltering in his blood (ia
4*

■ i I

returning from his nicss-rooni) ; the spark of life was not quite out.
The last wish he was heard to breathe was to see his wife and child.
It was granted him (in a certain sense), for, the very hour he died in
the island of Minorca, that same hour (according to the little difference
of clocks) his spirit appeared to his wife, his child, an elder sister, and
myself, in Doncaster. Before this event, sir (though o. boy of nine
years), I was a complete Atheist. By this solemn circumstance I was
convinced of the reality of another world's existence,

-• " I am, sir, yours, obediently,

■ "TuoMAs Savage."

" P. S. — My sister, from the night she saw the spirit of her husband,
mourned him as dead, nor could my father prevent it by any argument.
He endeavored to persuade us we were all deceived ; yet he acknowl-
edged ibe testimony which the child gave staygered him. But when
the letter arrived from the colonel of the regiment, he was struck dumb.
My two sisters are yet living, and can testify to the truth of this ac-
count ; and at least one hundred persons, besides our own family, can
prove our mentioning the hour the spirit appeared several weeks before
we received the melancholy letter, and that the letter mentioned the
hour and night that he died as the same in which we beheld his spirit.

"T. S."

This, sir, occurred among the early Methodists, who were, at that
time, a spiritual people, and the " old magazines " abound with
accounts of spiritual manifestations. Query : Have the Methodists of
this day any such demonstrations of spirit-being ? Alas ! how are the
mighty fallen I On the contrary, they are among the most bitter
opponents we meet with, and the most ignorant and unreasonable of
all the opposers of spiritual truths.

James Selkric.

Crotius relates, that when M. do Saumaise was councillor of the
parliament at Dijon, a person, who knew not a word of Greek, brought
him a paper on which were written some words in that language, but
not in the character. He said that a voice had uttered them to him in
the night, and that he had written them down, imitating the sound as
well as he could. Saumaise made out the meaning to be, " Begone !
do you not see that death impends ? " Without knowing the danger
indicated, he obeyed. On that night the house he had been lodging in
fell to the ground. — Night-side of Nature.

CASE OF OBERLIN AXD OTHERS, FROM MRS. CROWES NIGIIT-

SIUE OF NATURE.

I have heard of three instances of persons now alive, who declare
that they hold continual intercourse with their deceased partners. One
of these is a naval officer, whom the author of a book lately published,
called " The Unseen World," appears to be acquainted with. The
second is a professor in a college in America, a man of eminence and
learning, and full of activity and energy ; yet he assured a friend of
mine that lie receives constant visits from his departed wife, which
afford hiui great satisfaction. The third example is a lady in this
country. She is united to a second husband, lias been extremely happy
in both marriages, and declares that she receives frequent visits from
her first. Oberlin, the good pastor of Ban de la Roche, asserted the
same thing of himself. His wife came to him frciquenlly after her
death ; was seen by the rest of his household, as well as himself; and
warned him beforehand of many events that occurred.

Professor IJarthe, who visited Oberlin in 1824, says, that while he
spoke of his intercourse with the spiritual world as familiarly as of the
daily visits of his parishioners, he was, at the same time, perfectly free
from fanaticism, and eagerly alive to all the concerns of this earthly
existence.

Never was there a purer spirit, nor a more beloved human being,
than Oberlin. When first he was appointed to the cure of Ban de la
Roche, and found his people talking so familiarly of the rciippearanco
of the dead, he reproved them, and preached against the superstition ;
nor was he convinced till after the death of his wife. 8he had, how-
ever, previously received a visit from her deceased sister, the wjtof
Professor Oberlin, of Strasburg, who had warned her of her approach-
ing death, for whicli she inmiediately set about preparing, making extra
clothuig for her children, and even laying in provision for the funeral
feast. She then took leave of her husband and iamily, and went quiet-
ly to bed. On the following morning she died; and Oberlin never
heard of the warning she had received till she disclosed it to him in
her spectral visitations.

MANIFESTATIONS IN NEW YORK, 1789.

Some friend has furnished us with a copy of the New York Packet,
a paper, formerly published at No. T) Water street, N. Y., by Samuel
and John Loudon. The copy dates March 10th 1789, and contains a

letter froai iv gentleman at Fishkill, dated March 8d (samo year), fVom
which we make the following extract.

«* Sill — Were I to relate the many extraordinary, though not less
true, accounts I have heard concerning that unfortunate girl at New
llackensack, your belief might, perhajjs, bo staggered, and patience
tried. I shall, therefore, only inform you of what I have been eye-
witness to. Last Sunday afternoon my wife and myself went to Dr.
Thorn's, and, after sitting for some time, we heard a knocking under
the feet of a young woman that lives in the family, I asked the doctor
what occafiioned the noise; he could not tell, but replied, that he,
together with several others, had examined the house, but wore unable
to discover the cause. I then took a candle and went with the girl
into the cellar — there the knocking also continued; but, as we were
ascending the stairs to return, I heard a prodigious rapping on each
side, which alarmed me very much. I stood still some time, looking
around with amazement, when I beheld some lumber which lay at the
head of the stairs shake considerably. About eight or ten days after
we visited the girl again ; the knocking still continued, but was much
louder. Our cariosity induced us to pay the third visit, when the
phenomena were still more alarming. I then saw the chairs move ; a
large dining-table was thrown against me, and a small stand, on which
stood a candle, was tossed up aad thrown in my wife's lap ; after which
we left the house, much surprised at what we had seen."

The case of the ''Cock-knc ghost" is easily explained
on the spiritual theory, though the circumstances are gen-
erally considered as exploding it. The girl-medium was
taken from her friends by some females, and put to bed
by thcni. Disturbed, mentally, by the change, the raps
did not take place ; one of the conditions of spiritual, as
"well as of mesmeric manifestation, being calmness. On
the next night, she was threatened with corporal punish-
ment in case the raps did not come. This made the
matter worse. She, to escape this, endeavored to pro-
duce them artificially, by taking a board to bed with her ;
nothing more natural than for a child to act so, supposing
the manifestations to have been real.

Emanuel Swcdenborg cKiiincd to be in constant inter-
course with spirits for the last forty years of his life.
He was a man of vast intellect and erudition, well skilled
in the natural sciences, and the very opposite of an
enthusiast or a madman. There is only room here for
one proof of his spirit intercourse, selected from Stilling's
Pneuniatology.

The Queen of Sweden tested luiia, by commissioning hlni to toll her
what she had spoken, on a certain remarkable occasion, with her
deceased brother, the Prince of Prussia. After some time Swedenborg
announced himself, and stated to her what had passed. This fact has
been controverted in the public papers; but a Swedish nobleman, who
was, in other respects, no admirer of Swedenborg, assured me that the
matter was unquestionably true. — StiUiny^s Pneunalolo(jy, p. 55.
(See " Documents concerning Swedenborg," edited by George Uush,
" Biographies," by Hobart, Wilkinson, and others.)

In Abyssinia spirit possession is of common occurrence.

A Russian paper, the Abeille, says that table-moving has been
long known and practised among the priests of Euddha. ^Ylien a
priest is applied to by an individual who has lost something of value,
and is desirous of knowing where to look for it, he sits down before a
small table, and, placing his hands upon it, commences repeating a
passage from some religious book. Soon he rises, and, moving back-
ward and forward, closely followed or preceded by the table, which
seems to be suspended in the air. After a certain time the table gives
a whirl and falls to the ground, and the seeker is directed to look for
the object of his search in that direction. On one occasion the table
was known to move eighty feet through the air before falling. On the
same day a Russian peasant living near by committed suicide. The
act created suspicion, and upon search the stolen property was found
in his domicil.

SIGNS OF CONVERSION.

We cut the following from the Journal of Commerce, wherein it seems
to have been fully accredited. Had the story originally appeared in
the Telegraph, it would scarcely have found a place in the Journal,

Ft y

. ., ,„,awrektca of somospiril-mcamm rather

B„.o„ llccorfcv, n, ;;f ;;t; ;1;K -laL tU« 1-ono.in. n«vcllous
rjtot no,n:::i- ^r H .-*^-;:;„„ „„ s„e-,oiy,«s rctum.
i„„ ;„ „ls c,u,bc to V. 1-- » «,^,:„tkuo,Xt a -ccct fre^ethad
eavrle,! a.ay all the ,, ank from *o ^^ ^^_^^^_,,^ ,^ »

bri.Vc there, an,l reached homo » > , Imforihle ,' «>k1 they,

„al'he came. 'The «™»V'"f ■, le" lie per»i*J. ■"«> """'' "™'
th re are no pla.fc oo the ^^ " ; J^M^ „Uh him next morrr-

:! :2; rX cod of «>» brago a„ » uo^-;^; „„

I„ l «lJ,-»ni'y and v™«-'y «;° ,,^4 „a„i„ed the correspond-
:„sidcaoverthcu,stinetof the h -. ^^^^ ^,.^,, ^,„^ ^.^ , „„d

once of tho« wheels tv.th """■"/,„. Was that power fate or

eth not. neither i^-^'J .„ aemanded, reference ma, he had to the

.. It authority lor the alJO%e » o ,. , ^f Bcavcrmyele, H. J-.

f J , particularly to Jte. ^ -»» ^"^^c „^,^h she received the
!" ! reiat^.e of Judge Boudmot R m »ho ^^^ ^^,^_^^ j, ^ ^.^,

--■ Tf :;::-ti:tt::y :f her own famHy, mustrat-n.
her account ol a passao'-

our pol..t." contended that the

B.MU,KS.-Our religious "=»*!_';;„„;„„„ left without any

a,, fo,: „,eh wonders was over, »* ' \*;,,^„ eonse,uences of therr

L^ .llvl.- 0' ^P-''--' rr: : n :«1 or physical laws Bu
o\,n action., as determraed »•? F™5 « Bcmder and the W« ^o'*
Tare happy to find that *» ^ J ;,,„„, views and a mor
J„„at 0/ C«»"--«^rirr .;" Ihat •• I creator of the ends of

living i'l

,7ii,.„„cnc are inclining .0 ;;;« X'-;^,^, „f Ure ends of
■ir. Atlenglhtheyconelmlcthat

tho earth faiiitotli not, neither is weary " of working his wontlorh
among men. IJuiuIinot's friends thought tho good num cither lied or
was iivuiic, until thoy took tho trouble to track hhn ; and .^o the
Eccordc? iind the Journal think of tho:sc who are now, every day, sub-
ject to exp(!rieuees ei(ually extraordinary, whieh, we doubt not, tho
editor.-; of the next generation will quote as gospel. Our cotempo-
rarics, however, dift'er from those of Judge Boudlnnt in questioning
the sanity and veracity of tho present media without being willing to
so much as ho/i- at their tracks. Ye who insist that tho age of mira-
cles, so-ealled, is ended, answer this question: Was it not aliotit as
difficult for Boudinot's beast to walk that sleeper, and keep tiie carriage
wheels on two other sleepers, as it was for Balaam's beast to eonvcn^c
in intelligi')lo Hebrew ? — Spiritual Telegraph.

A remarkable spirit-manifestation took ])laco in Odessa,
in 1842. A young girl, the protege of a blind beggar,
was imprisoned on a false charge of theft. The same
night her protector was murdered. His mysterious dis-
appearance caused him to be also suspected. She was
interrogated as to his probable place of concealment. She
stated that she had seen him murdered, though she was
closely confined in the prison. She also said that, subse-
quently, he had appeared to her and stated further par-
ticulars. The information so received being acted on, the
body was discovered in the place mentioned, and all the
minutest particulars found to be exactly Jis she had stated.
The next night, " without allowing her to suspect their
intention, they watched her ; she never lay down, but
sat upon the bed, in a lethargic slumber, ller body was
quite motionless, except at intervals, when this repose
was interrupted by violent nervous shocks, which seemed
to pervade the whole frame." The next day she told
the name of the assassin, and mentioned circumstances
which led to her (the assassin) confessing, not only the
murder, but that her paramour, at her instigation, had.

4' V

eightoou years before, put out his eyes ; this hist fact
was also stated hy the girl ; and the whole details of
both transactions, circumstantially detailed by the girl,
through communications received from the spirit of the
blind man. — Night-side of Nature.

CHAPTER V.

I >''

^^1

We arc now arrived at the era of the modern spirit
manifestations in our midst. For the first time, in the
history of the world, spirit intercourse has become a sci-
ence, and is followed systematically and fearlessly.

In March, 1848, rappings, unaccountable by human
agency, were heard among the Fox family. It was found
that questions could be asked and answered by an invis-
ible intelligence through knocks which were of a peculiar
sound, imitable only, if at all, by complicated machinery.
Nothing of the kind could be detected after the most
rigid examinations by persons accustomed to sifting and
testing in every possible way. Some Buffalo doctors,
however, pretended to discover that they were produced
by the toe and knee joints. This theory was considered
untenable by other members of the profession, and
only served to bring its authors into ridicule. The num-
ber of " rapping mediums " (as those persons were called
whose presence was necessary to the phenomena) in-
creased. New phases of the manifestations were brought
to light, the animating intelligence in all cases claiming
to bo the spirits of the departed. Tables, etc. , were tipped

( \ I

and moved ; articles of fuvnituro tlirown about by what
purported to be dei)artcd s})lrits ; but this natural sup-
position was vehemently attacked by hosts of savans and
theologians, and a number of theories devised to account
for them on physical grounds, and successively rejected
as new phases of the phenomena occurred. First it was
trickery and too joints ; but tables were moved, and per-
sons of un([uestionable integrity and capacity were medi-
ums ; involuntary nmscular pressure, or will force, were
assumed adecpiate to exert a pressure on a table e(|ual to
the muscular capacity of a strong man. Electricity and
od force were magically endowed with superhuman intel-
ligence, in order to explode the idea that those we loved
when they were on earth still actively and perceptibly
ministered among us. Htill the manifestations progressed
so rapidly as to elude all attempts to explain them unlcs«?
by the supposition of superhuman agency. Mediums'
hands were moved by invisible intelligences to write arti-
cles wherein opinions often diireririg from those held by
the medium were expressed. Others found their organs
of speech controlled by an invisible power ; and " they
spake as they were moved." Others saw spirits, their
internal eyes ])eing opened ; manifestations of a more
tangible character were correspondingly increased in vari-
ety and power. Persons unskilled in musical instru-
ments played difficult tunes ; a post-horn was played on
without a visible operator ; other musical instruments
upheld as well as played on by an invisible power ; full-
grown men carried sixty feet through the air without
touching the ground ; tables suspended three feet from
the floor without visible hands ; or in like manner broken
to pieces. Sick persons consiilered incurable restored to
health by passes made involuntarily by healing mediums ;

I* '1

^ "

pencils wirtiout hands wrote fac-similes of the signatures
of departed ones. Writing appeared on walls made by
invisible hands, and in like manner erased.

;So varied and irregular are they that no classification
can embrace all the facts ; no amount of experience pred-
icate success or failure in any given case. Theory after
theory, pretending to account for these things by the
laws of inanimate matter or human raentalit} , has been
proved false and inadequate ; denial of the facts is
equally unavailing. Now, as in the time of Paul, " the
oppositions of science falsely so called "are brought to
mystify and confuse the earnest truth-seeker. Now, as
then, deeds of love and wisdom are ascribed to dia-
bolical agency (see Rogers' Philosophy Myst. Agents,
Beecher's Spiritualism); but, spite of know-nothing savans,
raving priests, and canting Pharisees, the great facts
and the greater philosophy of spirit intercourse are rap-
idly being acknowledged and experienced by men and
women second to none in the community for integrity,
culture or capacity. Men, whom all the arguments, spec-
ulations and threats of orthodox religionists have failed
to convince of the reality of a future life, are compelled,
by irresistible evidence, to realize, in their inmost souls,
that there is no death.

CLASSIFICATION OF MEDIUMS.

1. Rapping mediums. If conditions are favorable,
raps will sometimes be heard when certain persons ap-
proach tables, etc., appearing to be produced by some-
thing invisible striking it.

2. Tipping mediums. In similar circumstances, arti-
cles of furniture are tipped or carried, raised in the air.

V.1-

etc, sometimes without touching, in all cases without
muscular pressure.

3. Writing mediums. Their hand? are controlled by
an invisible intelligence, and words which may c" may
not correspond with the ideas of the medium, written with-
out his volition, frequently in different handwriting, some-
times in languages he does not know. In a few cases,
they were unable to write naturally.*

4. Speaking mediums have their vocal organs con-
trolled by spirits.

5. Another class can be operated on in various bodily
organs. Musical mediums belong to this class.

G. Impressional mediums. Some of these have the
ivords as well as the ideas presented to their minds by spir-
its — others only the ideas — in the latter case, the mun-
dane and strictly spiritual phenomena intermix.

7. Drawing mediums dilFer from writing mediums only
in the purpose, not in the nature of the operation,

8. Seeing mediums. These have "the gift of dis-
cerning spirits."

9. Mediums for spiritual dreams, visions, etc. Daniel,
Ezekiel, Jacob, Paul, Peter, John, and several others, were
of this class, combining with it more or less of classes G, 5,
4, 8. It is well, however, not to confound dreams pro-
duced by disease or mundane influences with dreams
properly spiritual. A life strictly in harmony with natural
laws is the best preparation for such mediumship — a
life which few can or would live.

* Mr. Ramsilell, of the Invalid's Home, Woburn, is in this way coiiti-ollcd to
write intelligible sentences (diagnoses of disease, prescriptions, &c.), while he is
looliing another waj , and engaged in conversation.

r**

CHAPTER VI.

FACTS PROVING SUPERHUMAN INTELLIGENCE.

WONDERFUL WRITING MEDIUM.

Mr. N. B. Laird, writing from Monroe Centre, Ashtabula County,
Ohio, sajs :

" There is a medium in Conneaut township, Crawford County,
Pennsylvania, a son of Mr. Aaron Brooks, some ten years of age, who,
in his normal state, can neither write nor read writing, whom I have
frequently seen write the ordinary way, and frequently in the inverted
manner when some one was sitting opposite to him, so that those oppo-
site to him might read the communication that was written."

EXTRACT FROM THE " NEW ERA." — MANIFESTATIONS AT J. KOON'S

SPIRIT ROOMS, ATHENS CO., OHIO, FEBRUARY, 1854. f'

On the following evening, they beat a march on the drum, and car-
ried the tambourine all around over our heads, playing on it the while.
They then dropped it on the table, took the triangle from the wall, and car-
ried it all around, as they did the other instruments, for some time. We
could only hear the dull sound of the steel ; then would peal forth the full
ring of the instrument. They let this fall on the table also. After this,
they spoke through the trumpet to all, stating that they were glad to
see them. Then they went to a gentleman who was playing on the
violin, and took it out of his hand up into the air, all around, thrum-
ming the strings, and playing as well as mortals can do, sounding very
sweetly. They now played most sweetly on the trumpet ; then took
the harp, and played on both instruments, and, at the same time, sung
with four voices, sounding like female voices, which made the room
swell with melody.

After this, they made their hands visible again, took paper, brought
it out on the other table, and commenced writing slowly, when one of
the visitors asked them if they could not write faster ; the hand then
moved so fast we could hardly see it go, but all could h. ur the pencil
move over the paper for some five minutes or so. When done, the
spirit took up the trumpet and spoke, saying the communication waa
for friend Pierce ; and, at the same time, the hand came up to him,
and gave the paper into his hand. Now the spirit said, if friend

Pierce would put his hand on the tabic, they would shake hands with
him for a testimony to the world, as he could do much good with such
a fact while on his spiritual naission. He then put his hand on the
table by their request ; the hand came up to him, took his fingers, and
shook them. Then it went away, but soon came back, patted his hand
some miautes, then left again. Now it came back the third time, and,
takini his whole hand for some five minutes, he examinad it all over,
and found it as natural as a human hand, even to the nails on the fin-
gers. He traced the hand up as far as the wrist, and found nothing
any further than that point.

D. Hasteller, Pittsburg. Lewis Dugdale, Farmer, Ohio.

A. P. Pierce, Philadelphia. Ciias. C. Stillman, Marion, Ohio.

H. F. Partridge, Wheeling, Va.

.JPT'

)rcuglit
one of
ad then
e pencil
one, the
lion was
to him,
f friend

UNRULY ELECTRICITY.

Wc have just been authentically informed of a certain clergyman,
residing not a thousand miles from Brooklyn, who one evening got to
amusing himself with the singular powers of " electricity," as exhibited
in the movement of various articles of furniture, as it flowed through a
young lady, who placed her fingers lightly on the tops of them. After
witnessing for some time the astonishing phenomena of chairs, tables,
piano, etc., following the ladyaround the room, whithersoever she <hose
to lead them by the magic attraction of her fingers, the clergyman,
placing his feet upon the round of his chair, said, " Now, p-^" if you can
move me." The lady, accordingly, placed her fingers I'^i'tly in con-
tact with the chair, and drew him back and forth several tuiies, when
the " electricity " becoming restive and ungovernable, suddenly l-ij
sized the chair, and sent its occupant sprawling on all-fours, with his
proboscis in rather uncomfortable proximity with the floor. Danger-
ous agent that. We presume that parson knmos (nose) more about that
kind of " electricity " than before he made his experiments.

THE SPIRITS wr57« ELECTRICITY.

A correspondent assures us, says the Cambridge Chronicle, of a case
which is curious enough in its way, and worthy to he told. A '* me-
dium " who could write with one hand, while he held a book in the
other from which ho read at the same time, attributed the phenom-
ena to electricity. There was always nfac simile of that of the per-
son from whom the communication purported to come. On one occa-
sion, as he appr'^'xched the table, it started off from him a foot or

more. Again attempting to reach it, it started to the other side of
the room, and there remained in an inverted position.

At the same time a communication was received at Waltham, by
an acquaintance and medium, which stated that " Lewis," the name of
the individual above referred to, " is making sport of us at Water-
town, and we will have nothing more to do with him." This declara-
tion, made at a distance from the place where the individual it con-
cerned was at the time, was singularly enough confirmed by the fact
that, from that time, he has not been able to act either as a writing or
tipping medium. If the hypothesis of the individual was correct, that
the phenomena of the table was caused by electricity, it is certain that
the electrical fluid possessed a very remarkable degree of intelligence !

SPIRITS versus holy water.

The Boston Pilot said a priest and holy water would
exorcise the spirits, if spirits they were. The experi-
ment was tried at St. Louis, in a case of disorderly spirit
manifestation, but failed ; they went on more violent
than before ; the priest was compelled to run. Some
hours after, the possessed persons were relieved by some
spirit medium of a higher grade. Mark 16 : 17.

PERSONS INVOLUNTARILY MOVED BY SPIRITS.

Mr. Henry Gordon, the well-known spirit-medium, now residing in
Philadelphia, was recently entranced, at his residence, and slid up
stairs upon the banister of the stairway, and then turned and slid
down head foremost, in the same manner, all by an invisible power.
This occurred in the presence of several credible witnesses. It will be
recollected that Mr. Gordon was in the same manii r raised from the
floor and carried back and forth through the air several times, in this
city, likewise in the presence of witnesses whose word may be implicitly
relied upon, and who positively testify that no visible agent of the
movement was in contuv^c with, or even near him. — Spiritual
Telegraph.

Mrs. Mary Ide, of East Boston, was similarly lifted from
the floor, and placed on a table in the office of Mr. Cum-

mings, State-street, Boston ; also at the residence of
Andrew T. Page, Dan vers, Mass.

At the residence of Ward Cheney, Manchester, Conn.,
D. D. Hume was thus lifted from the floor several times.
Once his head touched the ceiling. One of the editors
of the Hartford Times and several other gentlemen were
present.

See Richmond and Brittan's Discussion, 248. New
Testament and Modern Miracles Compared, p. 69. Acts
8 : 39. 1 Kings 17 : 12. 2 Kings 2 : 16. Ezek. 2 :
2 ; 3 : 12, 14 ; 8 : 1—3.

THE MIMIC TURNED TO THE REAL.

li.. A young lady at Lake Mills, Wis., frequently indulged in the habit

"« of mimicking the actions of spirit-mediums, saying that their spiritual
pretensions were all hypocritical, and that she did not believe a word
of them. After continuing this practice for several weeks, an irresisti-
ble influence suddenly came upon her one day, and threw her into a
trance, and for four or five days she was compelled to do the bidding
of what purported to be spirits. She was then released from the
influence for a day or two, when, on remarking that she did not believe
that it proceeded from spirits, the same power again suddenly seized
her, and defied every effort at resistance on her part. After subject-
ing her to a variety of additional exercises, she " gave in," and is now
a firm believer in spiritual manifestations. These occurrences are
stated by A. V. Valentine, writing to the ISeio Era. — Telegraph
Papers, vol. 3, p. 501.

"WRESTLING WITH A SPIRIT.

Several friends had come together to witness the strange power that
seemed to be at work at the house of Brother J. A. While the rap-
ping was going on, one of the company denounced the whole thing,
said he did not believe it was spirits, or if it was, they could not rap
and ■novo tables, etc. And he defied and dared the spirits, saying ho
could throw down or whip any spirit. The doctor then inquired of the
spirit that was rapping at the time if he could wrestle ; he said he
could. The spirit was then asked if he was willing to wrestle and
show fight with that gentleman ; he said he was. The brave man then
told the spirit to follow him out into the yard, and started, all the

» * 1*

It I

1:1.

circle rising from the table, when it commenced moving toward the
man, rose from the floor and bit him several hard blows before he
reached the door, which hastened his steps ; and, as he passed out, the
table, or rather stand, was thrown at him, only missing him a little,
striking the door-facing about midway, denting and scarring the facing,
bursting off the top of the stand, breaking the legs, splitting the upright
post, leaving indentations as though bullets and shot had been fired
into it, the medium not touching it, only following close after, and out
into the yard, where the spiritrfighter had arrived unhurt.

But now commenced a new struggle : he began striking, jumping as
though he was contending with flesh and blood, manifesting all the
signs of determined bravery, and to fight it out to the last. He was
several times thrown hard on the ground, then struggled and regained
his feet, and down he would come again. This mode of testing the
invisibles continued until the spirit's adversary was sorely wounded,
and worried out of breath and physical strength. He finally regained
his foothold, and made a hasty retreat into the house up a flight of
stairs, taking to himself a private room, closing the door after him,
" declaring that he never wanted to fight spirits any more, and that if
they would let him alone he would let them alone."

Purdy (Ohio), June Idtk, 1853. S. D. Pace.

— Telegraph Papers, vol. 2, p. 72. (See Gen. 32 : 24.) ««'

- -' - f''

THINGS IIOVED BY SPIRIT AGENCY.

SPIRIT TELEGRAPHING.

AsTOuxDiNo Fact. — The following is communicated by one of our
old subscribers :

'■• I send you the following as characteristic of the ' Physical Facts,'
which I intend sending for my first communication :

" After several similar demonstrations, one evening in the shop of
our worthy barber, Mr. E. Pike said, ' Mr. Sperry, I left my pocket-
book and money-purse locked up in my trunk at home, — can the spir-
its bring them in ? ' * Yes,' I answered. In a twinkling, almost, they
dropped into my lap. In this case, no one left the room, or came in ;
and no door or window was seen to open or shut, as all remained
closed. And I think it was physically impossible for any one in the
room to do it. The distance was about half a mile. I have a host of
other cases, and some ' astounding ' ones.

" Yours, in kindness, B. J. Sperry."

— New Era, No. 73.

Things transported through the Air. — In a private note, lately,
Dr. Gridley communicates the followingyacf .-

" Last November I lost a pair of gloves in Easthampton. I found
them some three hours after in a field in Northampton, six miles from
where I lost them. They were lying half a rod before me, open and
Bmoothed out, as though a woman had just ironed them. I know they
were carried there without the aid of human hands, as well as I know
I am a living man." — New Era, No. 78.

i ■
In Pittsburgh, at a circle held at the house of Mr.
Courtnej'', a case-knife was thrown, by invisible agency,
from the mantel into the middle of the floor, a distance
of several yards. "A book was thrown from the stand
against the opposite wall, and various other articles were
tossed about in a strange manner." Nine persons were
present whose names are given.

At a circle of nine, held at Kufus Elmer's, Springfield,
Mass., a table was raised, by invisible agency, two feet
from the floor ; a bell weighing seventeen ounces taken
from the floor and placed in the hands of each individual
separately ; two handkerchiefs knotted together while
lying in the laps of their owners, and the persons of those
present touched more or less forcibly by what appeared
to be a spirit hand. All this time the hands of the per-
sons present were on the table.

At Halifax, in January, 1854, a table was rocked so
violently by invisible agency, that the combined efforts
of the writer and another gentleman could not stop it.
The medium was a well-known merchant of that city ;
his hands were resting slightly on the table.

-fi

XF.W rilASE OF THE MANIFESTATIONS. FROM THE SPIRITUAL
TELEGRAPH, JULY 15, 1854. COMMUNICATED BY D. CORY,
"WAUKEGAN, JUNE 7, 1854.

A lady medium in this vicinity, — Mrs. Seymour,—

1 f

when entranced, is in the habit of writing communica-
tions on her arms with the point of her finger. The
writing is for some minutes illegible, but soon begins to
appear in raised letters that can be both seen and felt
distinctly. They remain thus fifteen or twenty minutes,
causing no pain or even unpleasant feeling, and then
gradually fade away as they came, leaving the skin
smooth, natural and uncolored.

Sec Cahagnet's Celestial Telegraph ; Richmond and
Brittan's Discussion, pp. 262—272 ; Matt. 1 : 17, &c.

A BIOLOaiST DEPRIVED OP HIS TOWER.

MoRETowN, Vt., Jan. 20, 1854.

Dear Frietids : — There was a case of spirit prediction at Montpelier,
last fall, in which a biologist, named Stone, was told his power was all
given him to help prepare the way for spirit manifestations, and that it
would soon be taken away. He was lecturing at that place, and hearing
of a family in which are two mediums, he said it could all be explained
on the principles of magnetism. He called for the purpose of " show-
ing them up," and requested the privilege of magnetizing one of them.
He was told that he could not do it — he might have as long a time as
he pleased to try the experiment. It is unnecessary to say bis power
was inferior to that of the spirits, and he was quite unsuccessful. At
this interview he was told that his power was to leave him, and he was
invited to help spread spirit manifestations. Not believing the pre-
diction, he chose to follow his old profession.

At his next lecture in that village, ho failed to illustrate his doc-
trine by his usual experiments, not having power over his own subjects,
who were two girls, or young women, that he called his mediums. He
was equally unsuccessful at Northfield, his next place.

Here is an important fact illustrated, namely, that the power which
controls the medium is the same as that of the biologist, with this dif-
ference, that one comes from spirits in the flesh, and the other comes
from spirits divested of the incumbrances of mortality, and conse-
quently must be so much higher and stronger, as the differences in the
two states can render it. Roswell Guild.

— Spiritual Tcleyraph.

FIRE NEUTRALIZED BY SPIRIT.

At tho conference at this office on Thursday evening, February 16th,
Mr. D. G. Taylor stated that recently, one evening, his son was deeply
entranced by spiritual influence ; when under the action of the povt'er
which controlled hira he held his finger apparently for about thirty
seconds in the flame of a phosgene lamp that was burning before him
upon the tabic. The finger was afterward examined, and found to be
completely blackened by tho smoke of the lamp, but entirely uninjured,
even as to tho most delicate tissues of the skin ! At another time,
during the last week, small articles were thrown about the room by
invisible hands, during which time the narrator, casually turning his
eyes toward the fire, saw a towel lying upon the top of a grate of
glowing coals, sufficiently hot to have set it in a blaze in an instant
under ordinary circumstances. Mr. T. thought that the towel could
not have laid there loss than from tea to fifteen seconds ; but when he
took it off", not the slightest mark of fire was found upon it. The
towel, which was apparently unscorched, was exhibited to the audience.
Here, certainly, are two cases of no ordinary interest as reflecting
light upon the ordeal of the " burning fiery furnace," through which
Shadrach, Meshach and Abednego were caused to pass by Nebuchad-
nezzar, as well as upon the ordeals by fire to which spiritual people are
said to have been often subjected, with immunity from injury and suf-
fering, during the middle ages. — Spiritual Telecjrajyh.

WRITING ON THE WALL.

At a recent Thursday-evening conference, Mr. Lyon, of Fall River,
stated that at a late spiritual circle at which he was present, the name
of a person in the spirit world was observed Lo be written with chalk
on the wall of the apartment. No one could tell how tho writing
came there, as it had not been there before tho meeting of the circle,
and certainly had not been written by the hand of any one present in
the body. The minds of the persons present were diverted from it for
a time, and when they looked for it again it was not to be seen. The
cause of its obliteration was as mysterious as that which had originally
produced it. — Sjriritual Teleyraph.

SPIRITUAL PROTECTION AGAINST

POISONS, FIRE, ETC.

At the spiritual conference at Dodworth's Hall, on Tuesday evening,
the 29th ult., it was stated by a Mr. Whittaker, of Troy, who is know-

t i

ing to the fact, that a medium residing in that city, being at one time
indisposed, was ordered by the spirits to take at a single dose 07ic hun-
dred (jrains of arseyiic in a menstruum of lemon juice and spirits of
iiitrc ; and that he took the prescription according to dire(?tion, and, so
far from experiencing any inconvenience, was greatly benefited by it.
A skeptical gentleman afterward arose and argued that it was impossible
for that story to be true, as the supposition that a person could take
that quantity of poison into his stomach and not be injured, was
"directly contrary to the laws of nature." It would be well for those
who judge of nature's laws by superficial views of her ordinary phe-
nomena, to know that, under the professed influence of spiritual powers,
many instances of safety under exposures to deleterious substances, such
as would be commonly fatal, have occurred both in past and present
times. The action of fire was completely neutralized by spiritual
power in the case of t!i;oo Hebrews, whom Nebuchadnezzar caused to
be cast into the burning fiery furnace. It was a privilege of the (spir-
itually influenced disciples of Jesus, to " take up serpents and drink
any deadly thing " without harm ; aud St. Paul exhibited a practical
test of the efficacy of this spiritual endowment, when a viper fastened
upon his hand at the Island of Malta. In the fourth century, St. Mar-
tin, bishop of Tours (who was a spiritual medium), accidentally ate a
large quantity of hellebore, but by prayer and spiritual exercises was
preserved from all bad effects. In the eleventh century, the mother
of King Edward the Confessor, on being accused of a certain crime,
was sLilijccted to the ordeal of walking barefooted over nine red-hot
plowshares, which (being under the influence of previous devout exer-
cises) she not only did without injury, but without feeling any sensa-
tions from the heat. Some weeks ago we published an account of a
medium in this city who thrust his hand into a burning stove, and held
his finger for several seconds in the fiame of a lamp, without, in either
case, the slightest disorganization of the skin. A correspondent, whose
letter is given in another column, furnishes an account of a skeptical
physician recently administering to a young girl, who is a medium, as
much chloroform as would be sufficient for four men, but without pro-
ducing the slightest efi"ect. The fact is, that the powers of the spiritual
world arc as absolutely controlling to the forces of material nature, as
the human soul is superior and controlling to the body. — Spiritual
Teleyraph, vol. 3, p. 273. See Mark 16 : 17.

V ■,'

.i I

SPEAKINa IN UNKNOWN TONGUES.

William B. Brittingham related an interesting fact. A Mr.
Walden, a speaking medium, from Ellicottville, Cattaraugus county,
recently visited the springs which are the property of Mr, Chase
and the narrator. Immediately after hia arrival, and while standing
on the stoop, a Swedi:-' girl, who was there employed at domestic
service, came out of the house, whereupon Mr. Walden commenced
speaking, apparently to the girl. None of the bystanders under-
stood the language used, neither did the medium know what he was
saying. The girl, finding that she was addressed in her native
tongue, engaged in conversation ; she appeared to be deeply inter-
ested, and was soon affected to tears. Our informant inquired
what troubled her, and she said, in substance. That man knows all
about my father and mother, one of whom has leeyi dead six months,
and the other eight years ; it is said that they are talking to me through
him, and that they can talk to me through other mediums. The girl,
who had never before witnessed such a phenomenon, was amazed, and
of course unable to comprehend how Mr. Walden, an American, and
totally ignorant of her family and of the Swedish language, could speak
to her in so mysterious a manner.

A German, who was present at the time, requested Mr. Brittingham
to explain the matter, when, suddenly, Mr. Waldon's hand was used
by the invisible intelligence to write a communication in the German
language, which neither the medium nor any other person present, the
German alone excepted, could either read or understand.

Query. — If "these signs follow them that believe," where shall wo
look for the largest number of true believers, in or out of the church ?

8. B. B.

— Spiritual Telegraph, vol. 3, pp. 62, G3. See Mark 16 : 17.

Dr. G. T. Dexter, of N. Y., says, "I have heard an
illiterate mechanic repeat Greek, Latin, Hebrew and
Chaldaic. I have been present when a medium answered
my questions in the Italian language, of which she was
ignorant, and also uttered several sentences in the same
language, and gave the name of an Italian gentleman of
whom she had never heard." — " Judge Edmond's book."
" New Testament and Modern Miracles Compared."

' ff *

At Yarmouth, N. S., December, 1853, a sceptic held
the point of a pair of scissors in his hand, so that ho could
not control the pen at all, which was passed through one
of the handles. In this position fac similes of the signa-
tures of \arious friends of his, in the form and out of it,
were written, and a sentence written different from his
own impression of what it would be. The same gentle-
man, having entered the room a sceptic, was an excellent
writing medium before he left. A similar occurrence
took place in the case of Hon. Mr. Simmons, of Rhode
Island, to which there are numerous witnesses whose
characters are above suspicion.

■ ■%

THE GIFT OF DISCERNINQ SPIRITS. 1 COR. 12 : 1—10.

Joseph Brysdale, of Kelloggsville, Ashtabula County,
Ohio, twenty years a Methodist preacher, thus writes
(Sp. Tel., April 10, 1854) :

" Tliey (the spirits) light me to bed with a bright cloud. * * *
Now, of late, I am enabled to see my father, mother, sister, and
brother-in-law ; but none so plain, or so long a time, as my wife."

Geo. 11. Raymond, of N. Y., testifies as follows : " I saw the form
of my wife standing within arm's length of my chair, and near the
table, ^•'f * * She was, so far as features are concerned, just as she
appeared in life; but there was a bright, dazzling radiance about her
that defies description." — See N. T. aJid Modern Miracles.

GIRL TAUGHT TO READ BY SPIRITS.

JV. Y. Conference, — Aug. Qth, 1854. Dr. Smith mentioned the
case of a child, some seven or eight years of age, in the family of an
acquaintance of his.

She appears to bo a medium of considerable powers ; but, what is
more singular, the child, without having been taught, as far as is known
to any of the family, has recently and most unexpectedly been able to
read ! The child's own simple statement of the matter is, that her

mother in heaven has come to her, and taught hor to read. — New TeS'
tamciit and Modern Miracles Compared, p. 45.

SPIRIT VOICES.

1 Sam. 3. Daniel 15. Matt. 3 : 37 ; 17 : 5. John
12 : 28. Acts 9 ; 7.

A Mr. T. related to Mrs. Crowe (Night-side, pp. 82 —
87), that, by a spirit voice within him, which uttered a
beautiful prayer, far beyond his own powers of composi-
tion, he was prevented from taking the half of a dose
of "•. Ivulent poison, in mistake, for medicine. Had he
taken the whole, his life would have been the sacrifice.

Capt. Griffiths, commander of a New York and New
Orleans packet ship, was once saved from shipwreck by
an invisible voice, calling " Breakers ahead," several
times, when he was in his berth. He supposed himself,
at tho time, several hundred miles from land. The watch
ha<l nf ' discovered the danger, and the captain was the
first to give the alarm, just in time to avoid running on
the rocks.

Geo. Raymond, of New York (previously cited), says,
referring to the visible spirit of his wife, "If ever I
heard words audibly spoken in my life it was the form
saying, ' Husband, I have been to bless our little Inez.' "

A medium in Yarmouth, N. S., hears as if it were
spirit voices in his brain, communicating to him ideas
and language superior to anything he can, in his natural
state, realize or compose. This takes place while he is
in full possession of his natural faculties, and is quite
conscious of an invisible agency, entirely distinct from
his own mind. Mrs. Crowe narrates several similar cases.

^ I

CHAPTER VII.

^ cm BONO ?

FACTS PROVING UTILITY OF SPIRIT INTERCOURSE,

A VALUABLE paper relative to a will case was found by
a spirit communication received by a Mr. Rowland, of
Rowland Vale, of Gala, Scotland. Sums of money, etc.,
have been found at different times, and in a similar way.
See Mrs. Crowe's " Night-side."

Rufus Elmer, of Springfield, says (Spiritual Telegraph, No. 15), " A
keeper of a public house in this vicinity becoming convinced of spir-
itual intercourse by the development of a medium in his own family,
was directed by the ' sounds' to ' stop selling liquor, and send his chil-
dren to the Sabbath-school,' and he obeyed. Wonder if the above
fact will afford some of our religious editors an additional evidence
of Satanic agency ? " /

THE GIFT OP HEALING (MATT. IG : 17 ; 1 COR. 12) POSSESSED BY SPIR-
ITUALISTS TO AN EXTENT UNKNOWN ELSEWHERE.

Extract from Testimony of Rev. II. II. Hunt, healing
medium {New Testament and Modern Miracles, p. 47) :

At a circle held at Adrian, the first Sunday in July, the spirits
wrote, " Seek the lame, the halt and the infirm, and they shall be
healed." I then remarked to Mr. J. Reynolds, " It cannot be done ;
if that is read, away go the spirits, and converse to others, for some
one will be presented and not cured."

Nevertheless the call was read by my colleague, when Mr. Lyons
presented himself, stating that his leg had been drawn up by rheuma-
tism four years, and was under acute pain at the time. Without exer-
cise of my own volition, I was thrown into the spiritual state, and
placed before him. I was also made to speak by the power of the
spirit. I put my hand on him, and he was niado whole. He dropped
his cane, and went away rejoicing;, fioet as a boy of sixteen.

i M

Mrs. Phccbc Jane Wooster, or Bridgport, Ct., having been devel-
oped as a spirit medium, cured Mrs, Dunn of putrid sore throat by
making passes thirty minutes while under spirit possession.

Sarah Ilerron, Morris, Otsego County, N. Y., had very poor health
for six years, but, having become a medium, was restored to health by
spirit direction.

John M. Spear, of Boston, •who has for years acted under spirit im-
pression, was directed, by a spirit controlling his hand, to go to Abing-
don, twenty miles distant, and call on David Vining, a man he had
never before heard of. He found him very sick with neuralgia,
rheumatism, etc. His arm was controlled by invisible agency to make
passes which cured him in a few minute? Witnesses, Philander Shaw,
Abingdon, Seth Hunt, Weymouth, Mass.

The same medium also cured Mrs. Rhodes, Lynn, of a complication
of diseases, by unseen agency, when by unseen hands three distinct and
difficult surgical operations were performed.

In Greensburgh, Indiana, a man was cured of blind-
ness by following the directions of a healing medium,
but was so much teazed by sceptics for going to a spirit
medium that he denied the agency of spirits in the mat-
ter. Thereupon he gradually became worse than ever.
He returned for help to the spirits, acknowledged their
agency, and again was his sight restored. — N, Era,
No. 91.

The above selections relative to the healing power of
spirits, are only a few out of the thousands that could be
obtained. The difficulty is not to collect, but to classify,
condense and reject. Yet it is asked, in reference to
the subject of spirit intercourse, What use is it ?

ONE GOOD THING THE SPIRITS HAVE DONE.

WiLLOuaHBY, April l[)tk, 1853.
Eds. Plain Dealer, — A few days since, B. Woolsey, Esq., of this
place, a very distinguished Methodist, whom many of your readers
know by the name of Father Woolsey, lost his pocket-book, containing
nearly $100 in bank notes. After long and anxious searching, for
days, no trace oo -'d be found of it. Now Uncle Ben is a God-fearing
0*

'lif

If;

,1 )

man, aud, withal, was afraid to tempt God by consulting familiar
spirits. Yet the bare possibility of finding his money induced him to
consult them. The spirit said he accidentally dropped his pocket-book
in his own yard ; that an individual (describing him) picked it up, and,
fearing to pass the money, gave it to another individual, an Irishman,
who exchanged it in Cleveland for gold ; that the Irishman kept half,
and the man who picked it up half. On this information the Irishman
was charged with it, and all the circumstances, place where found, and
kind of money exchanged for, and what exchanged for, made known
just as the spirit detailed it ; whereupon the Irishman and his friend
owned up and refunded the money, greatly to the joy of Father Wool-
sey, who thinks there must be something i7i it. — Cleveland Plain
Dealer.

FAMILY REUNION THROUGH SPIRIT AGENCY. FROM THE SPIRIT-
UAL TELEGRAPH, AUGUST, 1834.

The whereabouts of Mr. Philo T. Beardslev, now of /
Bridgewater, Nova Scotia, was ascertained by his rela-
tives in Connecticut through spirit agency. lie left
New England 47 years ago for the W. Indies, and had
not been heard from for 38 years. His relatives having
changed their names by marriage, he had lost all trace
of them. Mrs. David Middlebrook, of Bridgeport, his
sister, about four years since attended a circle at Dr. J.
R. Mettler's, Henry Gordon, medium. She solicited a
communication from her brother, but a spirit purporting
to be her mother replied, " Philo is yet living in the
body." Inquiries made subsequently through other me-
diums confirmed the statement, and added that he lived
near Halifax, N. S. She was directed to write the post-
master there for further information, and thus ascertained
his residence. At the spirit interview, when she sent
this letter to Halifax, Mrs. M. requested the spirit to give
the name of one of his daughters, if he had any. Leo-
nora was rapped in reply. The first letter received from
the family in Bridgewater in answer to their inquiries

was su signed hy his daughter. When these facts were
published in the Telegraph, he was, at the time, with his
sister above mentioned, on a visit to another sister in
New Fairfield, Conn. " Thus, after a separation of
forty-seven years, the scattered members of the family
were brought together by a human spirit — their mother."

SPIRIT INTERCOTTRSE VCrSUS INFIDELITY. — STATE OP THE
CUURCn, NECESSITY OF A NEW DISPENSATION.

There is nothing imaginary in the statement that Creed-Powor is
now beginning to prohibit the Bible as really as .Rome did, though in a
subtler way. During the whole course of seven years' study, the Pro-
testant candidate for the ministry sees before him an unauthorized
statement, spiked down and stereotyped, of what he must find in the
Bible, or be martyred. And does any one, acciuainted with human
nature, need be told that he studies under a tremendous pressure of
motive ? Is that freedom of opinion ? — " the liberty wherewith Christ
maketh free " ? Rome would have given that. Every one of her
clergy might have studied the Bible to find there the Pontifical creed
on pain of death. Was that liberty ?

Hence I say that liberty of opinion, in our theological seminarie,:-,
is a mere form. To say nothing of the thumb-screw of criticism, by
which every original mind is tortured into negative propriety, the
whole boasted liberty of the student consists of a choice of chains — a
choice of handcufi's — whether he will wear the I'resbyterian handcuff,
or the Methodist, Baptist, Episcopal, or other evangelical handcufi'.
Hence it has secretly come to pass that the ministry themselves dare
not study their Bibles. Large portions thereof are seldom touched. It
lies useless lumber ; or, if they do study and search, they dare not
show the people what they find there. There is something criminal in
saying anything new. It is shocking to utter words that have not the
mould of age upon them. — Rci\ C/ias. Becchcfs Discourse at the
dedication of the Seco7id Presbyterian Church at Fort Wayne, Ind.,
1840.

To the shame of the Cliurch, it must be confessed that the foremost
men in all our philanthropic movements, in the interpretation of the
spirit of tiie age ; in the practical application of genuine Christianity;
in the reformation of abuses in high and in low places ; in the vindi*

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JJ,|IJI.MLll..lWUilillH.JI.imill

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cation of the rights of man ; and in practically redressing his wrongs,
in the moral and intellectual regeneration of the race, are the so-called
infidels (?) in our land. The Church has pusillanimously left not only
the working-oar, but the very reins of salutary reform, in the hands of
men she denounces as inimical to Christianity, and who are practically
doing with all their might, for humanity's sake, that which the Church
ought to be doing for Christ's sake ; and if they succeed, as succeed
they will, in abolishing slavery, banishing rum, restraining licentious-
ness, reforming abuses, and elevating the masses, then the recoil upon
Christianity will be disastrous in the extreme. Woe, woe, woe to
Christianity, when infidels, (?) by force of nature, or the tendency of the
age, get ahead of the Church in morals ; and in the practical work of
Christianity, in some instances, they are already far, far in advance ;
in the vindication of truth, righteousness and liberty, they are the pio-
neers, beckoning to a sluggish Church to follow. ■

-Neiu York Evangelist.

The Editor of the Independent says : " Among all the earnest-
minded young men who are at this moment leading in thought and
action in America, we venture to say that four-fifths are sceptical even
of the great historical facts of Christianity. What is told as Christian
doctrine by the churches is not even considered by them. And fur-
thermore, there is among them a general ill-concealed distrust of the
clerical body as a class, and an utter disgust with the very aspect of
modern Christianity and of Church worship. This scepticism is not
flippant ; little is said about it. It is not a peculiarity alone of the
radicals and fanatics ; many of them are men of calm and even bal-
ance of mind, and belong to no class of ultraists. It is not worldly
and selfish. The doubters lead in the most self-denying enterprises of
the day." — Extract from '■'^Independent,''^ Spiritual Telegraph, ii. 336.

Under date of " Pitlsficld IS. H., Sept., 1852," a correspondent
writes as follows :

" For the last sis and a half years I have followed the occupation
of pedler in this State. I have sold without any regard to truth ; and,
during that time, I learned to play cards for money, and lost in money
six thousand dollars, and in time four thousand dollars (if time can hv
reduced to dollars and cents), and became in my belief nothing but ;i
professed Atheist, — doubted the existence of a God, and, conse-
quently, did not believe in any revealed religion. I had, in my
travels, seen a number of spiritual mediums, and believed it all to be a
humbug."

In September, 1852, the writer of the above was visited by spirits,
between one and two o'clock in the morning. Of that visit he writes
thus:

"I cannot give any description of my feelings; but it seemed as if I
was in a now world ; and the firbt thing that came into my mind was,
There is a God; and the next, There is a spiritual world, and we must
exist hereafter. Then all was calm, and I was happy, though I had
been miserable before. They then told me, in a loud whisper, what to
do. First, to quit playing cards; next, lo stop peddling, and go to
school."

They next directed him to certain persons who would assist him in
disposing of his stock and obtaining an education. He closes as fol-
lows :

" I firmly believe it was the spirits of departed friends that pro-
duced this great change ; for I have turned a complete somerset, and
am now a new man. I will go to school till I spend what little money
I have, which is about five hundred dollars."

CONVERTED THROUGH SPIRIT MANIFESTATION.

Another, writing from Crawfordsville, Ind., says :

" I have been an infidel fourteen years. I am now a firm believer
in the immortality of the soul. I am worth but little of this world's
goods ; but, if you could place the wealth of your State at my dis-
posal, on condition that I would give up what knowledge I have, and
relapse into the state I was a Cow years ago, it would be no tempta-
tion to me." — Amioers to Seventeen Objections, pp. 58, 59, 61.

Mr. S. B. Brittan having some time since estimated
the number of persons previously holding deistical and
atheistical sentiments who, through modern spirit inter-
course, now believe in a future life, etc., at two hundred
thousand, the Boston Investigator thought this estimate
wholly improbable. W. P. Smith, of W. Burlington,
Otsego County, N. Y., thus wrote the Telegraph on the
subject, this summer (1854), stating that in that vicinity,
to his certain knowledge, at least seventy, formerly deists
and atheists, were then believers in spirit intercourse,

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after two or three years of patient investigation. J. II.
Whiting, of Winsted, Conn., also wrote that as many as
thirty in that vicinity have become spiritualists, also
deists and atheists previous to the advent of modern
spiritualism, and for some time after. The celebrated
Robert Owen is also a believer.

CUI BONO?

CHAPTER VIII.

FACTS TENDING TO PROVE IDENTITY.

Mrs. Bukbank, of Hartford, writing medium, having,
while in an unconscious state, received a communication
purporting to be from Daniel Webster's spirit, it was
folded in an envelope and given to Mrs. Mcttler, of Hart-
ford, Conn., Psychometric reader. Had it been written
by the mind of the medium, her character would have
been given ; as it was, the character of Daniel Webster
was given — Mrs. M. being, of course, entirely unac-
quainted with the circumstances.

In reference to an occurrence connected with the
above, Henry Bryant, of Hartford, Conn., writes as fol-
lows :

On the evening of the 15tli of Nov., while sitting in the circle at
Mr. R.'s, there being some twenty persons present, I suggested that
we call for the spirit of Dr. lirigham. A few minutes afterward the
medium gave a beautiful delineation of the appearance and character
of the lato Dr. Brigham. The likenes.s given was very startling. It
occurred to me that I would ask the spirit of Brigham for a test, and
I mentally said, "Will the sjiirit of IJrigham bring the spirit of Teller,

who was executed in this city, some twenty years since ? " This, in
rapid thought, passed through my mind ; I had no faith in getting a
response to it. I soon forgot the whole thing.

I had known the Doctor and Teller also; indeed, I had painted
Teller's portrait, and that of the negro Caesar, while they were in
prison, and but a few days previous to their execution. In painting
their portraits 1 had considerable conversation with them.

The medium turned to me with her hands together, and apparently
trying to separate them. I could not understand her pantomimic act-
ing, and I requested others to come and sec if they could ; when sud-
denly the medium started up to me, and said, " Bryant, don't you know
me ? " I said, " No." She then said, " Don't you see I am hand-
cuffed?" " Well, what is your name?" I asked. Slio replied, "It
began with T, but I cannot get the full name " (usually she gives the
name in full). The spirit saw that he was recognized, and then
spoke, through the medium, of the affray that occurred at the state
prison; in fact, related over again the story of his violence — even to
the telling me the place where he concealed the bar of steel that he
used in that affair ; also the same conversation that he had related
while he was sitting for his picture. He even said more ; he said,
*' Bryant, you were mistaken in your views as regarded the future." I
answered, " Yes, I suppose I was." (I may as well remark, that at
that time I did not believe in a future state at all, and the views he
alluded to were those that I tried to impress upon him, to keep up his
courage ; that death would be but a momentary pang, and all would
be over, and he would be in a dreamless sleep. I was sincere, but I
have had some light since, and now the future has become a tangible
reality.) He went on, said I was mistaken, and that he came to me
after the execution, and, said he, " You saw me in a largo croicd, I
camo to let you know that you were in an error, and that there is
another state of existence."

This piece of information was the more startling to me, because I
have been rather cautious about relating my own ghostly experiences.
But the facts were briefly these : Some weeks after the execution, I
was at a " general training " in a distant town ; it was about four
o'clock in the afternoon. I had gone out into the thickest of the
crowd, and was enjoying the fun, when who should I see standing be-
fore me but that same prisoner, Teller ! There was the same face I
had painted, the same prison dress ; and his deathless gray eyes were
peering into mine with an unearthly intensity that was horrible ! I

§i

soon found my way to the hotel, without the least desire of again
going forth that evening. All this was brought back to me with the
most vivid sense of reality.

Now the medium seemed to have another influence on her. She
rolled down her under lip, and said, " Massa, don't you know me,
too ? " and the poor negro Cicsar had come. Then the spirit of Brig-
ham spoke, and said, " Friend Bryant, you see I have responded to
your nmital question, and in this case I hope you are satisfied that we
can and do come to those that take an interest in the manifestations."

Henry Bkyaxt.
— Spiritual. Telegraph Papers, iii. 319 — 321.

Rev. John Prince, of Essex, jVIass., writes to the New
Era, in substance, as follows, (N. Era, GG) :

A circle was held at Wm. J. Synett's, Essex, Jan. 17, 1854, at
which he was present, with seven others. Medium, John W. Hudson.
A spirit communicated as follows : " My name is Mary R. Harring-
ton. I died last month in Charlestown. I want you to write my
afflicted father, and tell him I am happy," We inquired, " What is
the first name of your father ? " when the word " Thaddcus " was writ-
ten. Soon after, the following was added, •' My middle name is Roul-
stone ; you had better put that in." ^w

Mr, Sync'tt wrote, accordingly, to the person indicated ; received a
letter in reply, signed Thaddeus Harrington, stating that his daughter,
Mary Roulstone Harrington, died Dec. 25, 1853, in Charlestown, aged
eighteen years, seven months.

The medium was never in Charlestown but fifteen minutes, which
were occupied in visiting Bunker Hill Monument, nor has he any ac-
quaintance there. None of the circle knew of the existence of the
lady or gentleman above mentioned.

At a circle held at Mr. Daniel Russel's, Milford, N.
H., about August, 1854, Mr. Charles Ramsdell (now of
Woburn, Mass.) entered into the superior state, and de-
scribed several spirits so that they were recognized by
their friends in the body then present. Among others
he saw a son of Dr. Delicott, of Milford. A sliort time
after, Dr. D. asked Mr. R. to walk into his parlor, showed

ijffWj-.rviHi '»"ai.n"»"

him a portrait, asked him if he had seen any such person
in the spirit world. He replied that he had seen a per-
son exactly like the portrait above the nostrils, but not be-
low it. Dr. D. then said that it was a likeness of his son
deceased, but was incorrect as regards the lower part of
the face. Dr. D. then showed Mr. R. three daguerreo-
types, and asked him if he had seen either of them in the
spirit land, lie put his hand on the middle one, and
stated that it was the exact likeness of the man he had
seen while in the superior state the evening previous. It
appeared that all three were taken for likenesses, but the
one he selected was the only correct one. Mr. R. had
never seen the person in the body.

Scores of similar cases have occurred in ]Mr. Ramsdell's
experience. Spirit communications, purporting to be from
Rev. Wm. Wishart, of St. John, N. B., through the writer
of this work, were psychometrically examined by his
wife, who was entirely ignorant, until afterwards, how
or by whom it was written. The character and pecu-
liarities of Mr. W. (lameness, etc.), were given. She
had never seen him. Other spirit writings through the
same medium have been likewise examined by her in a
similar manner, the character given differing in each case.
Psychometry, or soul measuring^ through letters, locks
of hair, etc., though done without the aid of departed
spirits in nearly all cases, has yet important bearings on
the question of spirit identity. The faculty is, too, es-
sentially spiritual in its nature.

CASE OF SIR JOHN FRANKLIN.

In Halifax, N. S., February, 1854, I asked any spirit
present to communicate through raps. Mrs. J. Johnson,
medium. Knocks came, but we could not guess what
spirit it was ; and, after several fruitless attempts to do

W '-

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SO, asked the spirit to spell the name. " Sir John
Franklin" was given. We could elicit nothing further
by raps ; but, expressing a wish to write, my hand was
controlled, and the following received :

The cau.ic of our failure was a season which set in with unusual
severity, at an earlier period than usual. The indifferent manner in
which our provisions were packed spoiled many of them, and com-
pelled me to detach too large a party to hunt, so thatwc could not pre-
vent the ships being crushed by ice. Thus driven from our refuge, all
who had not previously been drowned or died of hardship perished from
the combined effects of coli and hunger. Had it not been for the
defective quality and fastenings of the provisions we should not have
been jammed up, as there would have been no necessity to have hunted
until we were in a locality more favorable for the pirposc. * * *
The result of our operations was the discovery of a large tract of open
water near the North Pole. * * * Our farther f i ress was
stopped by a barrier of ice about three miles wide. Oui nen trav-
ersed it, and from the other side was seen an open sea as far as the
eye could reach to the northward. We were reluctantly compelled to
retrace our stops, and try to proceed westward in another direction.
On our return by the route we had come, we were crushed by the ice
in the manner above related. * * #

The invariable result of developing physical science in advance of
social, is to wante the life and energies of those who are most adapted
to advance the interests of the race in unavailing projects and useless
privations.

I asked a test of identity. It was replied that none
could be given at that time, but would be at another.
Some months afterwards I read an article in a number
of the American Vegetarian, copied from an English
paper, to the effect that a firm in Bohemia had largely
supplied the British government with preserved meat in
tins, some years previous to Franklin's departure. That
some time after that event, circumstances having caused
suspicion, seven thousand tins were opened and exam-
ined. The contents were found to be of a most revolting

description and quite putrid. Though a copious supply
of disinfecting fluid was used, the examination had to be
discontinued for fear of a plague. A portion of these
had been supjiliad to Sir Joh?i Franklin.

The evidences of identity are, then, as follows:

1. The communication was unsolicited and unexpected.
No spirit purporting to be Sir John Franklin has commu-
nicated with me before or since. I have never felt any
particular interest in his operations, and at the time of
receiving the communication believed him to be still in
the body.

2. That T had no idea what could have caused his
death, having heard nothing about the quality of the pro-
visions furnished him until some months after receiving
the communication.

3. The writing purporting to be from him has been
psychometrically examined by two readers. No distinct
impressions as to character or occupation were received,
but both readers (operating independently of each other)
felt sensations similar to that of a person dying of exhaus-
tion, gradually falling into a sleep. One of them sub-
sequently felt as if she were awaking in a higher state
of existence.

it:

At a sitting held at Mr. C. Ramsdell's, Woburn, Sept.
1854, Mr. C. R., medium, he, while in the superior state,
personated my wife's mother. He was entirely unac-
quainted even with her name. Iler manner and phrase-
ology, both decidedly peculiar, were imitated to the life.
The first words he uttered, while under her inlhience,
were the last pronounced by her while in the earthly
body ; and, at the close, both her names iverc distinctly
enunciated btj the medium.

SUMMARY 01-' Till] QUESTION OF IDENTITY: BY A. E. NEWTON,
AT IJOSTON CONFERENCE.

lie (Mr. A. E. Newton) was far more concorneJ to be able to iden-
tify a truth than a spirit ; to determine an Eternal Principle, than to
discover who announced it. * * * Where there is a complete
concurrence of testimony, from the accurate comnmnication of test
facts, from the correct descrij)tion of the personal appearance and the
individual characteristics of the spirit, as perceived by the spiritual
senses, with a thorough actual perception of the truthfulness, purity,
and love of the communicating intelligonco, the evidence is the strong-
est that can be conceived ; it is demonstration in the higher sense and
to the higher senses. — JV. Era, 93.

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I ,

CHAPTER IX.

SPIIUTUALISM NOT A CAUSE OF INSANITY.

Cornwall, St. Lawbrnce Rivek, C. W., Feb. 27, 1853.
Mb. S. B. 13iiiTTAN :

Alleged cases of insanity from spiritual manifestations may thus be
classified :

1. Among those in whom insanity has taken place from this sup-
posed cause, there are some who, though they have witnessed these
manifestations, have taken no part in them — were not deeply inter-
ested in them — and perhaps did not believe in them at all. The fact
of such persons having witnessed them is eagerly laid hold of by the
enemies of spiritualism, and assigned as a cause of their malady, with-
out proof. Probably, in cases of insanity originating in other causes,
patients may have alluded to such things in their ravings, in common
■with other occurrences of peculiar interest.

2. Persons of a very susceptible organization sometimes become
believers, perhaps mediums : they may thus lose the respect and aflcc-
tion of their dearest friends ; they are despised and ridiculed as vision-
aries, or denounced as impostors. Is it surprising, therefore, that
young and delicate females, and even men of unusually nervous tem-

pcramont.s and weak pliysiciil powern, hocoinc, under such circumstances,
insane? To wliat is thi.s result, nttributublo but to the unrca.inriing,
unchristian, diubulicul opposition, sliown by professed lulhoronts of th*:,
gospel of love, by a " holy uUianco " of Koniunists, orthodox, sceptics
and sensualists, bandt.'d together to frown down a spirit of investiga-
tion which would disturb their unhallowed repose ? These cases are
not, then, produced by spiritualism, but by " faith without works " and
" creeds without charity," constituting the essence of modern ortho-
doxy. For these results it is not spiritualists that arc responsible, but
»uch oi)ponent3 as are unwilling to investigate the subject with that
calmness and impartiality which become true followers of Christ, who
•' prove all things, and hold fast that which is good."

3. Many become partial converts to spiritualism, fully imbued with
the conunon ideas of religionists as to the spirit world, that to hold
intercourse with it is peculiarly awful and terrible. Orthodox people
regard spirits not as men, of all grades of morality and intelligence,
but as either totally malignant or t^upremely beneficent. Such persons,
on becoming mediums, conceive themselves peculiarly distinguished —
inspired in the highest sense. They know of no dij0ferent kinds or
deyrees of inspiration; with them inspiration implies infallibility.
Hence, on receiving communications not decidedly malignant, they
attribute them to what they call "good spirits," who are probably little
or no more developed than themselves, and are sometimes deceptive ;
they give thera unhesitating credence, and are consequently sometimes
led into acts of eccentricity bordering on insanity. They seem to have
no conception of spirits not positively malignant, yet debased, selfish
and narrow-minded. Such spirits exist in the body, why not out of it?
But for such ideas leading to such results who is responsible ? Evi-
de7itly the orthodox teachers of the people, who indoctrinate them with
ideas as to the spirit world, which here show their legitimate fruits.
" By their fruits ye shall know thera."

These ideas cause intercourse with spirits out of the body, and every-
thing connected with a future state, to bo regarded with unreasoning
terror, which sometimes results in insanity, which is the legitimate
rcj^ult of orthodox delusions, not of spiritualist teachings. It is known
that two main causes of insanity are religious delusions and alcoholic
liijuors. By diverting people's attention from reaJ lo imaghianj evils,
orthodoxy in a great degree nullifies the efforts of practical reformers
to remove causes of insanity, and other forms of social evil, the causes
of which are well known to all who investigate the subject, and quite

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easy of removal but for the opposition made by orthodoxy to some or
all useful reforms. Some orthodox people nmo advocate strongly tem-
perance reform ; but in its early days it was strenuously opposed, and
in some places is still opposed, as " infidel," etc.

4. How many spiritualists confined as lunatics are really so ? and
how many that are so, have been made so by improper treatment ? A
jury in Ohio once declared a man insane because he believed in mes-
merism and phrenology. In the Ohio State Lunatic Asylum, forty
persons are confined whose insanity is said to have originated in spirit
rappings. May there not be some viade insane by confinement in the
game manner as a French inventor of the steum-cnginc was one hun-
dred and fifty years since ?

5. A very small number of cases possibly exist wherein the intense-
interest excited in these manifestations may cause insanity, to which
the persons may have been strongly predisposed. But I doubt the
existence of such canes, as the influence of spiritual teachings not only
doe.« not tend to produce insanity, but has a positively counteracting
tendency.

Admitting the forty cases in Ohio to be the legitimate results of
spiritualism, let us try 3Iethodistic revivals by a similar test, and sec
whicli comes out second best. In Ohio, forty in a population of one
million five hundred thousand qive one in thirty-seven thousand five

hundred from three years' operation. In , Canada, llev.

preached about three months: out of a population of thirty

thousand, thirteen persons were afterward in the lunatic asylum from
attending his ministrations, being one in two thousand three hundred
and eight.

Without making allowance for the shorter tinio Mr. operated

in, and the fact of his doctrines not being new to most people, — spirit-
ualism being in one sense new and atartling, — it appears that (so
called) revival preaching //roc^Mces sixteen and one-fourth times as much
insanity as spiritualism h said to do, and that, too, among a less excit-
able population than thj people of Ohio.

Advice to orthodox papers :

" First pull the beam out of thine own eye," etc. " People that live
in glass houses should n't throw stones." What is there in spiritualism
to cause insanity ? Is it the doctrine that our character and position in
the spirit land arc influenced strongly by all our thoughts and acts in
this ? Is it the belief that there we shall bi; in a state of progression
from lower to higher developments, with less or greater rapidity in

■■« mm*^^!^m

proportion to our use oi opportunities here, and that in the future life
many will have opportunities for progress, which they cannot have in
the body ? Does it produce insanity to know that a future life is no
philosophic myth — no sectarian dream — but a(h'nionHtrat(!d and ever-
preseni reality ? I)oes it produce insanity to know that the highest
and holiest aspirations of our nature aro no glorious yet transient
hallucinations, but destined to be realized far beyond our utmost con-
ceptions? If these ideas produce insanity, it is such insanity as I
would not barter for worlds, It is such that moves poets, prophets.
and philanthropists in their glorious missions; such as Paul exhibited
before Volix when he trembled ; such as inipelloil Isaiah to paint bright
visiows of a sinless future on earth ; and such as trengthcned the
" Man of many sorrows," to reject the temptations of the world, the
flesh, and the devil, and to consummate his magnificent mission of " peace
on earth and good will toward men." — SjnrUual Tel,

CLASS I. — OASES OF REAL IXSANITV FALSELY CnARGED TO SPIU-

ITUALISM.

SpiiinrAi, llAri'iNU. — The Auburn Daihj Adveriiser learns with
deep regret that Mr. Crocker, agent of the Christian Ambassador \n
that city, a highly esteemed gentleman, has had his mind so much
wrought upon recently by the " splrltn," that he is now v/ild with in-
sanity. — Exchange.

Years ago we knew Mr. Crocker. He was a Very escifa1)le man.
and had been in the lunatic asylum at IJtica long before his " mind
became so wrought on by spirits." Then the subject on which lie wa.-
excited was religious anxiety. Let the rappers have justice and fail
play. — Philadelphia Register.

Martin Laiigdon, a New York j,rintcr, read ihe Spir-
itual Telegraph, attended spirit cirole.g, and, January,
1853, committed suicide in tlic Bellevue ho.spital. Post
hoc ergo propter hoc, said the coroner's jury on the in-
quest : in other words, they recommended the grand
jury to suppress the circles mentioned by the witnesses.
This occasioned further investigation. Ilis employer,
W. T. Bauer, who had known hun some years, testifies,

'\'\

in a letter to the N. V. Tribune (republished in Spirit-
ual Telegraph), that Langdon had repeatedly threatened
to destroy himself before the " rappings" were heard of,
and says that he " never met with a more unfortunately
organized being, ir.entally and physically."

The insanity was hereditary ; nobody had ever known
him to be otherwise. His case, however, was fathered
upon spirit intercourse. It occasioned a discussion of
principles, a portion of which is subjoined.

CoROXEii's Jury oyer LANorx/N. — The Star Spangled Baiiner is
after our coroner's jury in manner and form as follows :

" We should like to inform thcpe astute jurymen that they live in the
middle of the nineteenth century ; that the more they attempt to keep
truth down the more it won't be kept down ; that forbidding inquiry
into the merits of a new thing is an ' old f. gy ' notion worn out and
gone down to the dust with the superstitions and tyranny of the past.

" We suspect that these jurymen were born in Salem, about the year
1G92, and have lain in a Rip Van Winkle sleep ever since, hav-
ing no idea that matters and things have slightly changed since that
day.

" Without asking any one to believe that the remarkable phenomena,
which, for two or three years past, have created such an interest in the
community, are produced by the agency of departed spirits, it is
enough to assert that certain astonishing appearances have been ob-
served. They are strange and startling, and it is no wonder that men
and women should be interested, and desire to investigate them.

" It is rare that a person of intelligence can be found ;i* this stage of
the investigation who has the hardihood to say they arc produced by
collusion and deception. The facts are too well substantiated to be
denied, and those who have witnessed the exhibitions Z^cZiei'e in ihofact,
if not in the theory.

"The spiritual manifestations arc wonderful phenomena — they av',
alleged to be produced by departed spirits. This is a bold allegation.
Is it wonderful that the people wish to investigate it ? Some of the
best and most learned men in the community have assented, not only
to the facts, but to the theory. The people say, show us ; but the jury-
men say 720 ; people go crazy over it !

" It is gravely asserted that, in the insane asylums, are several per-
sons who have become insane on account of spiritual manifestations.
Perhaps there are ; we do not doubt it. What does it prove ? — that
the investigation of this subjtijt ought to be suspended — put down?
In looking over the returns of almost any insane asylum, we shall find
that more or less persons have become insane by a morbid excitement
over religious topics. Shall religion be banished because a man went
crazy over it ?

" A dozen more in the same institution were afflicted by loving ' not
too wisely, but too well.' Joe Bumpkin popped the question, and Je-
mima Spriggs said no ; whereupon Joe Bumpkin went mad, which
shows that ' courting' ought to be abolished. It is no argument /or
courting that certain strong-minded men have been able to make love,
and even get married, without losing, or even sensibly debilitating, their
brains. The case of Joe Bumpkin must constitute the premiaes m the
ease, and love is condenmed and exorcised.

" Students go mad; hence science and philosophy have no business in
the world. Artists go mad ; hence painting and sculpture ought to
receive their ' walking ticket.'

" The love of money, anxiety to get or to keep property, has robbed
men of their brains. Ought we not, therefore, to introduce the laws of
Lycurgus, or resolve the country into a Fourier community, because
money, besides being ■ the root of all evil,' makes men go mad ?

" We do not believe in this bugbear of getting crazy. It is abuse, not
use, that turns mens brains. Tf men and women will become insane,
they arc very unfortunate, and deserve sympathy. We pity them, but
wo do not think that free inquiry is to be put down because thoy were
over-zealous and excitable.

" If the spiritual manifestations are a ' humbug,' let it b<' proved by
unrestricted examinatiun. If not —

' Truth, crushed to earth, will rise again,

The eternal years of God are heiti ;

But Error, wi)uuile<l. writhes in pain,

AuJ dies amid licr worshippers.' "

'I*

CLASS II.

CASEtS OF ORTHODOX INSANITY.

Mrs. Boylos, wife of William Boyles, who resides in the vicinity of
Independence, Coles county, [11., attempted to commit suicide one day
last week, by cutting her throat with a butcher knife. Slio out twice
with the knife, severing the windpipe nearly in twain. We understand

1; r-i

she has been a respectable member of the Presbyterian Church for a
number of years; but, for some time past, had been in great distress of
mind, z/i comcqncnce of a belief that her soul was to be irretrievably
lost. — Spiritual Telegraph.

The Rev. 3Ir. Bennett, of the Methodist Church, chaplain to the
University of Virginia, has become deranged. — Exchange.

Will some of our exchanges inform us whether being chaplain to a
university docs not tend to produce insanity ? — Ed. Spirit. Telegraph.

The Louisville Journal relates the facts concerning the suicide of a
lad of thirteen years, named Henry Merriman, ten miles from that city.

"This is one of the most mysterious as well as one of the most ex-
traordinary cases of suicide ever committed in this country. Henry
was a devout Christian. He had lost a little sister who belonged to
the Church. The sister had given him a prayer-book on her doath-bed,
and desired him to use it. He had become so interested in the book,
and on the subject of meeting with a dear sister, that it was a subject
of daily conversation and prayer with him. He appeared desirous to
be with her. His mother had told him that he would meet his sister
in heaven after death. He prayed nightly and daily to sec her, and
ill a fit of religious insanity he, upon his knees, cut his throat from
ear to car, severing both jugular veins. This was a sorry sight to look
upon, — a heart-broken mother, afflicted father, and distressed rela-
tives, — this was a scene to dissolve a heart of stone. Every one
present was in tears ; every man became as it were a child. The ver-
dict of the jury was, that the child came to his death from the in-
fluence of the above facts, causing religious insanity."

A man in Rochester, in August, 1854, attended a camp meeting in
Bergen, N. Y., and, becoming insane, was taken to the asylum. —
New York Sun.

A few years since, I was on an excursion in the vicin-
ity of a British American city, with some relati^ es and
a female friend. A celebrated ]\Icthotlist revivalist
preacher was then in the city. The aforesaid female had
Ijcen a diligent attendant on his ministry. An elderly
female met me, and asked if <lu! young lady she had just
passed was of our party, and whether she was right in

•" ,'WIW"J" ij^i" iii||"iJiiP'"IIJii!(«9fB«^

her mind. I replied that she was excited probably on
account of her attendance on the ministrations of the
above preacher. She then stated that her demeanor was
very simihir to that of her daughter, who had died raving
mad in the lunatic asylum a few days previously, her in-
sanity being of a decidedly religious character. 8he too
had attended the ministrations of this miscreant, who
kneiv the effect of his performances : twelve had become
insane after attending them. Similar results had been
produced by him elsewhere ; yet the press dared not pub-
lish these /ac/6\

These are but a few of the numberless well authenti-
cated cases of insanity directly and mainly caused by
certain teachings. The subject of orthodox religious in-
.sanity will be again adverted to.

CLASS III. — SPIRITUALISTS ALLEGED TO HAVE BEEN" INSANE

WUO ARE NOT SO.

Ira B. Edily, a wealthy retired merchant of Chicago, au earnest
spiritualist, wuh, under pretence of insanity, gagged, forcibly taken
1000 miles, and imprisoned in a lunatic asylum at Hartford, Conn.
It is surmised that ho, being a rich man, and his relatives anti-spirit-
ualists, they thought it a pity that a heretic should have such power-
ful means of spreading his principles, as of course no selfish desire to
control his projicrty cuuld have any influence. At any rate, a certifi-
cate of insanity was procured from another anti-s|.iiitu;ilist, and he was
hurried off. His friends (not rchitives), however, had the matter
tested ; he was examined in Hartford, and, no proots of insanity having
been adduced, he was liberated after a week's sojourn, during which
time, howe\ ^. , he ascertained some of the secrets of the prison-house.
Sec Td. Papers, vol. 2, p. 0.

W. II. Potter, Circlovillo, Pickaway Co., Ohio, two years ago, be-
came interested in .spiritualism, and, for purposes of investigation,
formed a eirclo in his own i'amily. After sitting a few evenings, his
hand was nuived, and a rofjuest was written without his volition that
he ehould go into u room by himself, and await the iafluonc^ of the

Spirits, who would develop him for a special purpose. With this
request he complied, and, in obedience to further directions, kept his
room several days, during which time ho became developed as a writing
medium. lie was, in the mean while, entirely cured of a disease which
had, for eight years, affected him with severe pain. This confinement
to his room for most of the time during four or five days, excited the
suspicions of his neighbors, who surrounded the house, and besought
him to renounce spiritualism, threatening him with the lunatic asylum
if he did not yield. He told them plainly that he could not renounce
what he knew to be true, and, as for the rest, they might do with him
as they pleased. They accordingly forcibly took him to the Lunatic
Asylum at Columbus, Ohio, where they kept him seven weeks. Find-
ing all efforts to induce him to abandon his spiritualism ineffectual,
and the physicians of the institution, and his friends at home, knowing
him to be perfectly sanu, he was liberated at the end of seven weeks,
and sent home. This happened in the summer of 1852, and is sub-
stantially the history of a large portion of those spiritualists who have
been imprisoned on the plea of insanity. — Spiritual Telegraph.

CLASS IV. — YARNS OUT OF WHOLE CLOTIL

A lady had, for some time, been confined to her room from the
effects of a diseased nervous system. A pious Methodist neighbor,
who knew that some portion of the family were believers in the spirit-
ual matiifestations, conceived the benevolent design of making some
capital against the spiritualists out of the circumstances. lie reported
that the lady was insane on the subject of spiritualism, and caused the
facts to be extensively circulated as a " solemn warning."

The facts of the case were, that the lady had never been insane ;
that she was not particularly interested in the "rappings; " that she
had never heard them more than ten minutes in her lifoj that she
was never an enthusiast in anything; that there is no medium in
the neighborhood where thoy live ; and, finally, the whole story was
a base fabrication from bcginnivg to md, gotten up by those who
fancy they can advance their cause by such means. We have no
doubt but an examination into many of the reported cases of in-
sanity would be found equally false and malicious.

CLASS V. — INSANITY SPIRITUALLY CURED.

A young man, Alfred Rhodes, eighteen years of ngc, of Lynn,
Mass., had, owing to a nervous affection, been insane from child-

r'li wn^f 'ww^?'^»w»inpi?

in
was
who
no
in-

hood, and unable to do the least thing toward procuring a liveli-
hood. The parents of the young man consulted a Miss Smith, a
spirit medium and water-cure ph3'sician. She was impressed with
a series of prescriptions, which, together with the more direct appli-
cation of spirit influence, and manipulations through Mr. John M.
Spear, have resulted in a permanent cure of the boy, and he is
now able to earn his livelihood with ease.

From the Fifteenth Report of the Ohio State Lunatic
Asylum, it appears that the forty patients confined in it
two years since, whose insanity was attributed to spirit-
rapping, are gone down to eleven, and a broad hint is
given that even these ought not to be as large. The in-
sanity of thirty-eight is attributed to religious excitement,
a larger number than from any other cause, and more
than three times the number said to be insane from spir-
itualism. Yet nobody talks of suppressing orthodoxy on
this account. •' One man may steal a horse with impu-
nity, and another be hanged for looking over the hedge."
Out of nine causes of insanity, enumerated in this report,
spiritualism is the least, orthodoxy the greatest. A
clerk in an asylum informed me, that when patients
come who were insane from religious excitement, their
friends usually assigned other causes, so that the i^eal
numl)er insane from tliis cause was usually much under-
rated. Yet, in the face of these facts, the orthodox press
and pulpit have the audacity to charge spiritualism with
producing insanity. The force of impudence and knave-
ry can go no further. " Those who live in glass houses
should not throw stones." *' Thou hypocrite, first cast
out the beam out of thine own eye, then shalt thou see
clearly to cast out the mote that is in thy brother's."

From lunatic asylum reports, taken collectively, it
appears that tlie number of hmatics now in confinement
through the United States is only one fourth of what it
8

was one year ago ; yet the adherents of spiritualism have
doubled in number. It is, therefore, quite evident that
large numbers of spiritualists were confined without
cause, as there is no cause in operation to account for
such a sudden diminution ; unless we suppose, that a
belief in spirit intercourse tends to diminish religious
insanity, by infusing views of futurity more in harmony
with reason and love.

CHAPTER X.

SUNDRY OBJECTIONS CONSIDERED.

Objection. — Manifestations undignified, inferior and
contradictory.

It is said that people now become insane from them ;
what might be expected if spirits rose up to greet us at
every corner ?

This objection is equally applicable to the Bible. See
Ezek. 4 : 12—15.

The ancient were, the modern demonstrations are,
adapted to tlie wants of their respective periods. Tangi-
ble, physical fticts are most in demand, and the supply
is furnished accordingly. " God hath chosen the weak
things of this world to confound the mighty," and a few
table-movings arc putting theologians and scientifics (?) at
their wits' end. If the form in which they appear is un-
dignified, their success is so much the greater proof of
the intrinsic truth of the philosophy which they cover.
The sensual and the selfish cannot receive the higher
forms of truth. Birds of a feather flock together. If
impure or contradictory communications are received,
the medium, or circle, correspond, or, perhaps, the latter

is discordant, attracting inferior spirits, or breaking the
chain of connection. As water, when disturbed, reflects
falsely, imperfectly, or not at all, the images on its
banks ; so, calmness, harmony, and elevation of soul, are
requisite for receiving truthful communications.

At one moment a question is put admitting an afilrma-
tivo, the next one requiring a negative response. Half
a dozen mental questions, admitting of various answers,
are given by as many members of a circle, and what one
questioner takes for the answer to his inquiry may be
the reply to that of another. ]\Iany persons' minds are
not clear enough to be read by spirits. Spirits are neither
omniscient, omnipotent, nor omnipresent, and can only
give their opinion. Sometimes the mistake lies with the
inquirer, though fathered on the spirits. In one case a
communication was received by a lady, through Rev. C.
Hammond, from a spirit, purporting to be her sister.
She denied having a sister in the spirit world ; the spirit
stated that she was an illegitimate child, born before her
parents married, and died the day of its birth. The lady
said it was a lie, but on inquiry found it to be the fact.

Again, inquirers sometimes do not come in a candid
frame of mind ; they put lying questions, and suspect
deception, judging others by themselves. Occasionally,
they get what they seek, namely, to bo convinced it is u.
humbug.

Another reason, indirectly referable to human agency,
is, that people hero become selfish and vicious for want of
proper training, and a social organization founded on
love and justice. Taverns are licensed to sell poisons ;
schools ,are contrivances for turning men into calculating
machines, women into domestic drudges, or (worso still),
fine ladies. Clergymen, instead of teaching practical
moralitv, and its <-win sister, physiological science, wrangle

!■»

•l

about creeds, and conccntmtc people's uUcntion on saving
their own little souls, by a process little better than
mechanical, instead of endeavoring to enlarge them by a
life of active benevolence and harmony. Men brought
up under such influences enter the spirit land, and it is
no marvel that inferior messages come back. Those who
are mainly instrumental in upholding those evils theu
grumble at their own work ; they sow the wind, and then
object to reap the whirlwind. Teach men to lead a true
life Acre, to purify their body, the temple of the spirit,
by living in accordance with natural law, and elevate the
soul by cultivating their higher faculties. The hells are
populated from the earth. The fountain cleansed, the
stream runs pure. Consciously or unconsciously, we
must receive communications from the spirit world ; it is
for us to determine their nature.

Do religionists, who oppose spiritualism on the ground
of its real or supposed contradictions, fully realize that
they take the identical ground occupied by infidels in
reference to Christianity ? Those latter argue that it
cannot be divine in its origin, as the sects contradict each
other in regard to fundamentals as well as details.

SPIRIT IXTEllCOURSE CATHOLIC, NOT SECTARIAN.

It is useless to identify spiritualism with any sect. It
is eclectic, selects from many, yet is distinct from all.
It is said to be of Universalist origin ; this is an ad cap-
tandum objection ; derives its force only from the assump-
tion that the popular sects are infallibly right. The
spirits in general are very unaccommodating — won't Ml
in with any party, but differ from all. I do not consider
the position of the Universalist denomination to be favor-
able to spiritualism. A writer in " The Trumpet" felt

'* quite wolfish about it." Kditor of " The Ambassador,"
New York, has repeatedly written adversely, and has
attributed it to a trick of some Orthodox people to bolster
up rotten creeds. Most of the Universalist papers are
more or less opposed to spiritualism, though not opposed
to investigation. Rev. Uriah Clark, and other ministers
of that denomination, have dissolved their connection
with it on account of avowing-, publicly, their belief in
modern spirit intercourse. Similarly with Methodists,
and other sects. The latest opponent of spiritualism, J,
]3. Dods, was a Universalist minister, and has not, I
think, left the denomination. If it gains more converts
among the Universalists than among other bodies, il
only proves that they have most candor and courage.

Furthermore, spirits can only tell what they know, if
they tell truth ; perhaps the spirits in affinity with Uni-
versalist iuquir'TS have no attraction to the orthodox
hells, and don't know anythim/ about them. If, how-
ever, evangelical (?) opponents wouhl cultivate thtur
affinities among spirits, they m -it, perhnns, get some
information from those who have iiaH pracU'al experience
in the brimstone business.

Objediun. — We have the Bible; we want nothing
more in matter relative to the future life.

Answer. — To suppose that the Bible contains all that
is necessary for man to know, is to presume that the
preaching of the apostles was of no possible conse-
(piencc. * * * If the few fragments of their public
discourses which ha^'e f.ume to us, contain enough for us
and for all men, the7 niust have been sufficient for the
first century ; and it ;\ ill appear that the preaching of
Paul and John, for thirty and sixty years respectively,
involved a prodi^ al expenditure of time and labor.
8*

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We have heard a single modem sermon equal in length
to all that is directly ascribed to Jesus ; and yet we are
constantly told, by divines, that the Bible contains the
sum of all Divine wisdom yet given to men. If the few
broken fragments which have been preserved and trans-
mitted to us, is all of revealed truth that Humanity needs
to knoiv, in every stage of its development^ of what con-
ceivable use were the numerous discourses of which no
record was made, and to what end have their f ccessors
in the Christian ministry, in every quarter of iii world,
been preaching for the past eighteen centuries ? — S. B.
Brittan's Revieiv of Rev. M. Butler , D. D.

Objection. — To compare modem manifestations with
Scripture is irreverent, if not blasphemous.

Answer. — My veneration is well developed, but I
cannot perceive this to be so. Facts of spirit-intercourse
are recorded in the Bible. We not only have no hint
that they are to cease, but are expressly told the contra-
ry. Joel 2 : 28. Acts 2 : 17. Is not the expression,
" latter days," as applicable to the nineteenth century as
to the first ?

In 1 Cor. 12, we are exhorted by Paul to desire spir-
itual gifts ; and, by the description of what these are,
we find them identical with those now so common among
spiritualists. Mark 16 : 17, 18. ^^And these things shall
follow them that believe. In my name shall they cast out
devils." (See Judge Edmonds, p. 463 ; Newton's first
pamphlet, Ch. vi.) " They shall speak with new tongues.
They shall take up serpents ; and if they drink any deadly
thing, it shall not hurt them " (Ch. vi.) ; " and they shall
lay hands upon the sick, and they shall recover." (Ch. vii.)
These signs (all but the serpent-handling) have followed,
and do follow, modem spiritualists, but not anti-spiritual-

!:■•.,•

ists. Where is the impropriety of attributing them to
the same cause ? If you say the canon of Revelation is
closed, I defy you to p/ove it ; precisely the same objec-
tion could have been urged against the New Testament
compilations or miracles with as much propriety.

Objection. — They are demoniacal.

Answer. — That many of them proceed from low spir-
its is granted. The cause has been previously explained.
In making this objection anti-spiritualists now occupy
the position of the Pharisees of old ; this same reply is
available. In addition, we have abundant proofs of the
utility of present spirit manifestations. See Ch. vii. If
the devils are at the bottom of it, they must have improved
since Christ's time considerably ; then they made folks
sick, now they cure them. The fruits of these manifesta-
tions are, " love, peace, joy," etc., the same as the
" fruits of the Spirit." Gal. 5 : 19. " The works of the
Qesh are manifest," in the treatment of spiritualists, by
their clerical and pharisaical opponents ; but, " By their
fruits ye shall know them." And, tried by this test, the
effects of spiritualism will contrast favorably with those
of any system now before the world.

Objection. — Spirit intercourse is, a priori, improbable.

Answer. — That many believe it not only improbable,
but impossible, is evident from the desperate shifts made
to account for the facts on some other principle, when
denial of the facts themselves is useless. But what
more natural than that those we have loved on earth
should seek to revisit us, drawn by mutual affection ;
that spirits of the blessed, who, in their earth-life, have
toiled to attain truth and do good, should revisit those
who are still walking in shadow, though seeking the
light — those whose existence is consecrated to God and

humanity ? It is said, evil spirits would not be permitted
to return, and good ones would not desire it ; but, in the
first place, this classification is arbitrary, for spirits, like
men, must be of all grades, if there is a future individual
existence, as any sudden change of character on entrance
to the spirit world amounts to a change of identity.
Again, if evil men are allowed to exist, and communicate
thoughts here, who can prove that they will not be
allowed to do so (where they have affinities) when in
another sphere ? If any human being regulates his life
by the principle of love to man, would he not desire to
return, if he could, by so doing, benefit his fellows ?
And, " lie that loveth not his brother, whom he hath
seen, how can he love God whom he hath not seen? "
1 John 4 : 20. What sort of heaven must that be where
its occupants are so utterly selfish as to be quite indiffer-
ent to the welfare of all mankind, including their dearest
friends ? Save me from such a heaven, though it may
suit anti-spiritualists.

CHAPTER XL ^^

PHILOSOPHY OF MIRACLES WHAT USE IS IT ? — INCARNA-
TION OP LOVE IN LIPE — HARMONIAL COMMUNITIES —
CAUTION TO NEW CONVERTS PSEUDO-SCIENTIFIC EX-
PLANATIONS — WHO ARE INFIDELS ? — SEPARATE THE
SHEEP FROM THE GOATS.

Ig God omniscient and omnipotent? Did he make
things right in the first place ? If so, creation, animate

or inanimate, human or angelic, needs no tinkering, and
all events take place under fixed laws. There are things
superAwmflw, but not awT^ernatural ; for, if God made
nature and instituted its laws — if creation is an outburst
of the divine mind, the body of the Deity — then, to be
above nature, is to be above God. Magnetism is super-
gravitational, mind is super-material ; and, as the lower
natural law is suspended by the higher, in the case of a
loadstone, so mere human or terrene agencies can be
suspended or diverted by superAwwaw intelligence.
Hence miracles or physical spirit demonstrations. This
theory of miracles is considered probable by Bishop But-
ler, but is demonstrated by spirit intercourse now.

WHAT USE IS IT 7

For tangible poases of utility, see " Chapter VII.
Facts proving Utility."

Is it of no use that friends parted by death are meas-
urably reunited ? If we were going to a distant and un-
known country, would it be of no use for us to receive
intelligence from those who had lived there, even if they
were on some points contradictory ? Is the communion
of saints of no use ? Is a higher wisdom, a more devoted
love, no use 1 For such arc spirits now spreading on earth !

Science has been hitherto superficial and unphilosophi-
cal. Its devotees have assumed to discover causes and
principles, when they have only observed facts, and that
inadequately, superciliously rejecting those that fit not
their Procrustean rules. Spirits are brought into nearer
relations with imponderable agents which we can only
dimly observe by their effects ; they are in the sphere of
causes ; they can sense these invisible agents as we do
tangible forms ; estimate the modes of action on the hu-

man body of essences of plants, etc, -which, with other
essences from the spirit world, they can direct to the aid
of the sick and suffering ; they can enter into the arcana
of the human spirit. Hence the "gift of prophecy"
(mediumship for elevating spirit communion) enables its
possessor to "understand mysteries " hidden from the
mere man of science. As we are prepared for further
knowledge we shall receive it. Already many important
truths have been brought to light beyond our powers to
ascertain. The science of man in all its phases has been
wonderfully extended by means of this intercourse ; cer-
tainty has been substituted for speculation, order for con-
fusion, although as yet we are only on the threshold.
Quietly and invisibly are the mightier elements of phys-
ical nature elaborated in the grand workshop of the uni-
verse. Even so are the elements of change in the spirit
world that are to pull up by the roots, in a generation,
customs and opinions hallowed by the dust of centuries,
and substitute those in harmony with truth and love.

As spirit intercourse becomes common, our whole life
must change. Who that realizes in his inmost soul the
presence of angels w^ould cheat, steal, murder, or be un-
just in any way ? This fact fully believed and realized
would at once change the current of our business and
social life by exterminating secrecy and suspicion. 1 Cor.
14 : 24, 25. Every man would be seen in his true
colors. Luke 12 : 2, 3. " For there is nothing covered
that ohall not be revealed, nothing hid that shall not be
made known. Therefore, whatsoever ye have spoken in
darkness shall be heard in the light, and that which ye
have spoken in the ear in closets, sludlbeproclaimedupon
the house-tops."

THE INCARNATION OF LOVE IN LIFE.

Spirit intercourse operates, —

1st. Negatively, by removing obstacles to practical
reform arising from undue concentration of mind on
future interests, to neglect of present duties, which pro-
duces results analogous to the case of the Grecian philos-
opher, who was so intently watching the stars that he
fell into a ditch. So people are so intent on saving them-
selves from a supposed external and distant danger, that
they ruin themselves internally by neglecting the culture
of their higher and inner naturq. Expecting to be saved
by something external, they become selfish and degraded,
so as to be incapable of realizing anything but a low
phase of being, here or elsewhere. A belief in spirit
intercourse — a positive knowledge that spirit life is but
an outgrowth of the present, and that happiness there
can be enjoyed only as we become wiser and more loving
here, stimulates to self-culture and social reform.

2d. Positively, by spreading a knowledge of the laws
of life and health, physical and spiritual ; by energizing
principles of love and wisdom, causing a desire for a true
physical and a higher form of social life, measurably free
from the selfish element, gratifying the social faculties by
association with congenial minds.

By developing our own spiritual nature, so that we
can more readily perceive affinities, matrimonial and oth-
erwise. Those in communion with a class of spirits
above themselves run no risk of forming uncongenial mat-
rimonial relations, as a spirit out of the form can perceive
affinities more readily than a person in the natural body ;
consequently marriages formed by them Avill be happy
ones, and the offspring of such gentle and loving, harmo-
nizing the future.

Uut its tendency " to unite mankind in harmony " is its most inter-
esting feature to me. If it is all imagination, I know it produces this
result. I have, for the last six years, been deeply interested in the
social condition of mankind ; and, were it not for this present in-
flux of spirit life, I should almost despair of its change for the better.

But now I see the eyes of nearly all spiritualists opening to the
fearful social discords which are baffling all individual eiforts for
goodness and harmony. With but few exceptions, every spiritualist
with whom I have met has somehow become possessed of an intense
desire for harmony. " Harmony" " Harmony" I hear uttered and
repeated, many times, in every circle of spiritualists. I know it
has awakened the desire in the hearts of thousands, and it has be-
come intense. Such a desire, I know, will be answered by some
mighty practical results. — New Testament and Modern Miracles.

Accordingly, it is giving a powerful impetus to plans
for social cooperation and harmonic life. The following is
the present aspect of social reform :

North American Phalanx, in Redbank, Monmouth
county, New Jersey, started in 1844 ; 90 members and
dependents ; live in two buildings ; business horticultu-
ral, carried on by and for the community ; GOO acres
land ; woman's rights practically carried out ; Bloomers
worn.

Hopedale Community, a reform village ; 250 inhab-
itants ; live in separate houses ; tobacco, liquor, rowdy-
ism, etc., strictly excluded. Members guaranteed mini-
mum subsistence ; non-resistants ; business carried on both
by community and individuals, but in a spirit of co-
operation ; no idlers or high salaries ; business princi-
pally mechanical ; most of them spiritualists ; E. D.
Draper, President ; 600 acres ; commenced 1842.

Icarian Community, Nauvoo, 111. French and' Ger-
man ; common property ; agricultural ; 400 persons ;
about four years established.

"Modern Times" city, Long Island, N. Y., 4Q miles, by

,„,:., . «

railroad, from New York city ; Josiah Warren, originator;
based on individualism, equity in trade, voluntaryism ; live
m separate houses at present ; 800 acres. (See Science of
Society ; Equitable Commerce ; Practical Details. By
Warren & Andrews.) About 15 to 18 houses.

Similar but smaller com.munity in Wisconsin and Ohio.
This one is likely to increase very much this year and
next.

Risihj^ Star Community, near Greenville, Darke county,
Ohio. John Patterson, Secretary. All business under-
taken by and for the community ; agricultural ; 25 per-
sons ; commenced August, 1853 ; will live all in one
dwelling ; all labor paid alike ; all spiritualists ; 500
acres.

Raritan Bay Union, near Perth Amboy, N. J. Com-
menced March, 1853. Building large unitary dwel-
ling, and will build cottages ; live at cost ; intellectual
society ; spiritualists will be attracted ; business by
groups voluntarily associated or by individuals ; school
wherein children will be educated naturally. 300 acres ;
business various. C. B. Arnold, President.

In all the above communities, the equality of the
sexes is fully recognized, but no unpleasant consequences
found to result.

In a volume to be issued, on the mutual relations of
reform movements and the need of their concentration,
will be fully set forth the relations of spiritualism to
other reforms.

CAUTION TO BELIEVERS, ESPECIALLY NEW CONVERTS.

Cleanse your skirts from the mire of the slough of de-
spond before going deeply into spiritualism. When sat-
isfied of the/ac^ of spirit intercourse, take time to look

around you. Keep cool, and not believe all you get
from spirits, as, like men, they are of all shades of men-
tal find moral development. " Believe not every spirit,
but try the spirits " 1 John 4:1. Remember that low
spirits, like men, can boast and flatter, and that they love
authority. Use common sense, and you will not be
troubled by them ; don't be carried away by a belief
that you are somebody; spirits that sound their own
trumpet are not elevated. Wait patiently for results.
Elevate your own spiritual nature by the earnest prayer
of a life devoted to doing good, and you will soon rise
above the fogs of uncertainty into the clear daylight of
experience. . : :

, , PSEUDO-SCIENTIFIC EXPLANATIONS.

Dr. Hare, Professor of Chemistry at the Pennsylvania
University, thus writes on the electrical theory to the
Philadelphia Inquirer :

I am of opinion that it is utterly impossible for six or eight or any
number of persons, seated around a table, to produce an electrical cur-
rent. If, by any means, it were produced, however forcible, it could
not be productive of table-turning.

Subsequently he became a decided convert to the
spiritual theory, having used electrical apparatus, and
resorted to every other means to detect the presence of
electricity, for several months, without success.

Extracts from remarks of Dr. Robinson — Appendix to
Religion of Manhood — in reply to magnetism as an as-
signed cause :

Reichenbach, the German experimenter, so celebrated for starting
the odylic theory, says of the attraction exercised upon the hands of
cataleptic persons by a magnet :

"It is nothing ponderable; it has no supporting power; cannot

even raise iron-filings, and is equally incapable of affecting the needle
and inducing a magnetic current."

Taking the researches of this distinguished gentleman for authority,
the magnetic condition nf no person, at a circle^ can he ruck as to move
amj pomlerable body.

" It is known well enough," adds the same experimenter, " that we
are not acquainted in physics with a^iij attrnctioii which is not recipro-
cal." If this bo an axiom or unvarying law, characterizing the
dynamics of magnetism, then a table would bo just as likely to attract
the medium as the medium the table.

In reply to the assertion that ocl force could produce
the manifestations (pp. 239, 240) :

It yet remains to bo proved that od is a force, or that it is capable,
under an}* circumstances, of moving ponderable bodies. Its only
known power is that which it has exerted upon the nervous systems of
various susceptible persons. It can bo blown about like the flame of a
candle, with the breath, even when discovered in its most positive
state.

It is because so little is actually known about this emanation, that
it is seized upon as a cause, to account for the table movements.

May it not, then, justly be concluded that the peculiar property of
matter which has been named od has no more positive energy to pro-
duce visible effects than the aroma of a flower? Allowing that one
medium eliminated enough of this vapor, flame or light, to move a
table with four men upon it, the intelligence incontinently displayed
would still be involved iu profound mystery.

Automatic brain (pp. 241, 245) :

In order that a brain should act automatically, it is absolutely ne-
cessary that the force that ordinarily operates it should be entirely
withdrawn, when life would be extinct. How a brain can act auto-
matically, while the mind is in connection with it, und perfectly con-
scious and cognizing, with all its ordinary peculiarities characterizing
it, is a mystery which men of sound judgment have yet to solve.
Mind is the only thing with which we are acquainted that evinces in-
telligence. Therefore, all intelligible manifestations are to be referred
to that source. A brain and a mind are two distinct things ; the first
is the medium through which intelligence is transmitted, the second the

100

agent transmitting it. The brain itself cannot think, any more than
the hand or the foot ; and when the mind is onco entirely detached
from it, it is a common clod, ready to bo claimed by the great law of
nature, that resolves all bodies to dust, and makes mutation the order
of the universe.

Even providing the brain could act automatically while connected
with its legitimate propelling power, how could it manifest its intelli-
gence extrinsical ly or outside of itself — at any distance, more or less?
It requires an extraordinary stretch of credulity to believe that what
mind usually performs with the brain, the brain can perform without
7nind. And the assumption goes much beyond this ; for it is made
to rap, tip tables, write without hands, and spell connected communi-
cations.

If the mind of a human being can leave the body long enough to
go into an adjoining room and write over half a page of letter-paper,
or trace a single letter of the alphabet, the fact proves the immortality
of the sold, and renders the assumption too strong to bo doubted, that
a mind released entirely from its connection with the body, as at death,
can do the same with even greater ease aaH facility.

STATEMENT OP ROQERS' HYPOTHESIS.

These phenomena require certain physical conditions and
physical agents ; therefore, these conditions are the causes.
They require force^ and force is a natural agent.

Answer. Force implies will, ■will implies intelli-
gence. It requires physical conditions and physical
causes for a human being to deliver a discourse ; ex-
treme cold, heat or exhaustion, or a malformation of the
organs of speech, would prevent him, though he might
be intellectually capable. Hence, if this reasoning is
correct, preaching is no evidence of mind, but is merely
automatic action, dependent on od force, electricity, etc.,
and produced by mechanical force.

Admitting these phenomena to be produced only by
imponderable agents, back-brain, etc., yet people in this
way receive facts, ideas and names, whereof they were

101

previously ignorant. Then, on tho same principle, mani-
festation of human intelligonco can bo produced by tho
same causes ; consequently, no intellect exists — we are
all appearances. Let even this be admitted, yet it does
not set aside the fact that wo receive ideas, facts and names,
from each other previously unknown to their respective
recipients, and derive benefit from this (supposed) inter-
course with other human beings, just as if we all really
existed ; which, according to tho automatic theory, we
do not. If natural forces can originate intelligence pro-
fessing to be superhuman, they may also cause what pur-
ports to bo from human beings in the body. We have
no proof that a letter wo receive is from our friend, on
this hypothesis, as it may be the product of our own
mind psychologized. We might, on this principle, argue
that when we speak to a friend, and receive a reply, it is
only from our own back-brain r but what of that ? It
would not prove that social intercourse is of no advan-
tage, even if only imagination. The circumstance of
the supposed respondent being visible or invisible proves
nothing as to the source. People say they see and hear
spirits ; and, if that is a psychological phenomenon, why
may it not be one that we see any onCj or exist at all ?
Supposing that supposed spirit intercourse is all a psy-
chological impression, or produced by physical causes;
what then ? We derive advantage from it, — we think
and feel that individual spirits do communicate with us,
and more words cannot obliterate realities.

ire

Mr. Dods has refuted himself as follows : " Let the
mediums step into a room — not touch the table at all,
and then cause it to be tipped, raised or moved, and the
work is done. For one, I am a convert."
9*

102

This has been repeatedly done. See preceding pages
and following extract from letter written by Thomas Nei-
bert, of Natchez, Miss., to Gov. Tallmadge.

* * " Again, we have had rapped out : ' Lay fifty pieces of paper
in a locked cupboard, and we will write on them.' In less than half
an hour there was a communication of at least ten lines on each piece,
and each communication perfectly characteristic of the individual pro-
fessing to communicate.

" We have the remains of a table broken all to pieces by a spirit pro-
fessing to be Samson. Not one person was near it. The table being
near the wall, commenced moving as we came into the room to form a
circle, and moved until I came to about the middle, when the spirit
commenced breaking it; and the floor, when he got through, was a per-
fect sight to behold, all covered with splinters. The whoL company
(some ten or fifteen, all sceptics except myself) were perfectly con-
vinced."

Were these men nW "psychologized," Doctor 1 Are the splinters,
still kept, permanent phantoms engendered in the " back-brain " ?

Whoever this spirit is that assumes so strong a name, his deeds, we
hope, will testify that he has some right to do it, either natural or ac-
quired ; and that he will keep on until he carries away the " brazen
gates " of the Gaza in which materialistic superstition has entrenched
itself. .^ . . ^ ■:■■'..,

Those who cannot at once see the gross absurdity of
Dods' conclusion, will get further light on the subject
by reference to Courtney's, wherein he is completely re-
duced to his original element — gas.

EXTRACT FROM NEWSPAPER ARTICLE ON DODS' EOCK.

I mention what seems to me its first and all-sufiicicnt error. «' Vol-
untary " and " Involuntary Mind." •' Voluntary Mind " wills and
acts, is conscious of what it wills and wills it; but "Involuntary
Mind," a mind that wills and don't will ; can will and can't will ; a
mind with an inability to will, or not to will. Willing without willing.
Two minds ! Why not three ? Put in a " mind " that makes the
brain grow. Or say four minds ! and let one have the power to carry
a man bodily through the air, and enable him to walk on water, as has

', 'i-.

103

been done ; and where is our warrant to suppose a change has occurred
in the laws of mind from that day to this ? If, then, there is, more
than ever do we need a new dispensation, fitted for these laws of mind.

The best "scientific " (?) explanation of the raps yet
written is the following, from Parker's American Journal.

The only true and legitimate mode of accounting for the taps is the
physiological effect of the membranous system. The obtusencss of the
abdominal indication causes the cartilaginous compressor to coagulate
into the diaphragm, and depresses the duodenum into the flandango.
Now, if the taps were caused by the rogation of the electricity from
the extremities, the tympanum would also dissolve into spiritual rinc-
tum, and the olfactory would forment, and become identical with the
pigmentura. Now this is not the case. In order to produce the taps
the spiritual rotundum must be elevated down to the spiritual spero.
But, as I said before, the inferior ligament must not subtend over the
dignitorJum sufficiently to disorganize the stericletura.

WHO ARE INFIDELS ?

SEPARATE THE SHEEP FROM THE
GOATS.

RICHMOND, DODS, ROGERS, RELiGIOUS (1) ANTI-SPIRITUALISTS, AND AVOWED
INFIDKLS, versus CIUUSTIAMTY, S. R. RRITXAN, W. S. COURTNEY, AND
MODERN SPIRITUALISM.

Dods was a Universalist minister ; his hobbies are
mesmerism and electricity ; so he wants to make them
the cause of spiritualism. " Misfortune brings us ac-
quainted with strange bed-fellows;" accordingly, the
clerical and orthodox opponents of spirit intercourse, in
their dire calamity, after attributing the phenomena to
Universalist contrivance, are glad to avail themselves of
the aid of a Universalist preacher to assist in "putting
it down " (?) ; he is the most successful opponent because
iie nearly adopts the spiritual theory. Dr. Richmond
consistently denies the spiritual origin both of the Bible
and modern spiritual intercourse ; while S. B. Brittan
his opponent, editor Spiritual Telegraph, contends for the

104

spiritual origin of both. So completely, however, has Dr.
Richmond failed in maintaining his position (though a
keen and practised disputant), that the editor of the
New York Times, with that candor and courtesy so char-
acteristic of most opponents of the manifestations, as-
serted that it was a got-up affair. The editor of the
Tribune, however, proved the contrary, having intro-
duced them to each other, and Dr. Richmond's opinion
having been previously known. Dr. Rogers, in his
answer to Beecher, has left the scriptural argument un-
touched, thereby tacitly admitting that his conclusions
point to a total disbelief in all spirit agency — to Deism
in its grossest form.
Rev. Charles Beecher says of the automatic theory :

It cuts up by the roots large portions of the prophetic scriptures.
It declares that •' the true seer seeks not the divine in the trance,"
and that " all revelation that pretends to come from the spiritual vrorld,
only on condition of its passage through an automatic medium, is im-
possible, and its pretension a libel on the name of spirit, and a reproach
on the character of divine wisdom." But was not " Saul also among
the prophets " ? And was he not an " automaton medium," when
" the Spirit of God was upon him also, and he went on and prophesied
till he came to Naioth, in Kamah, and stripped off his clothes, and fell
down all that day and that night"? Did not Peter "fall into a
TRANCE, and see heaven opened, and a certain vessel descending " ? etc.
Was not Daniel a true seer, and an " automaton medium," when, after
a three weeks' fast, he saw a vision his attendants saw not, lost all
strength, and " heard the voice of his words, in a deep sleep, on his
face on the ground " ? "Were the sublime glories of the Apocalypse a
reproach on the character of the divina wisdom, because John saw them
for the most part while " in the spirit," and his body lying " oj vixQot "
on the surf-beaten -^gean shore ?

If a theory be adopted everywhere else but in the Bible, excluding
spiritual intervention by odylio channels in toto, and accounting for
everything physically, then will the covers of the Bible prove but
pasteboard barriers. Such a theory will sweep its way through the
Bible, and its authority, its plenary inspiration, will be annihilated.

'^3

105

Oa the other hand, if the theory of spiritual intervention through
odylic channels be accepted in the Bible, it cannot be shut up there,
but must sweep its way through the wide domain of *' popular super-
stitions," as they are called, separating the element of truth, on which
those superstitions are based, and asserting its own authoritative
supremacy. ; v

Those who say they believe that Jonah lived three
days in a fish's belly, that the old prophets saw angels,
were carried by spirits, healed the sick, etc., on the
testimony of a few men who have been in the spirit
world for centuries, refuse to believe, on the testimony
of thousands of living witnesses, that occurrences much
less startling take place now, thus verifying the remark
of Christ, and vindicating their spiritual lineage from
those who in a former day " strained at a gnat and swal-
lowed a camel." They believe on hearsay ; but the evi-
dence of eye-witnesses, and even of their own eyesight,
is deemed insufficient, when it comes in contact with
their previous opinions. Can they be sincere ? Reli-
gionist opponents of spiritualism, at least be candid and
manly ; down with your false colors ! up with the black
flag of infidelity ! Epicurus, Hobbs, Voltaire and Car-
lyle, are your real leaders, though you profess to fight
under the Banner of Christ and his apostles. A sincere
Sadducee may be respected, but a canting Pharisee !
faugh ! Stamp God our Father under your feet ! kneel
down before the idols you have set up ! Od force, elec-
tricity, mundane influences, and the automaton brain, —
these are thy gods, shamming slaves of sect !

106

APPENDIX.

COMMUNICATION FKOM TVM. -WISHART. A. CBIDGE, MEDIUM.

Aim at the highest mark. Run for the greatest prize. Seek for the
richest pearls of wisdom. Knock at the gates of the spirit land, and
they will be opened. Ask of your heavenly Father, and joy and peace
are yours. Remain not in the slough of despond, in the mire of stupd-
ity, in the beaten track of tradition, while the green pastures and still
waters of the spirit land are basking in the beams of the Sun of Right-
eousness, and are open to the weary and travel-worn wayfarer in life's
path. Why do ye hunger and thirst in the deserts of selfishness and
the quagmires of sensuality, when the tree of life, bearing all manner of
healing fruits (Rev. 22), lies within your grasp ? * * *

Be calm, candid, quiet and temperate. Seek, then, to commune
with spirits, and the gentle influences of the spirit land will refine and
ennoble you. It is not to the learned, the great, or the wealthy, that
these things are open, but to the earnest seeker for spiritual truth and
practical good. Let not the fear of ridicule or the terrors of church
discipline awe those who would investigate, or prevent developed mediums
from defending truth that they ♦* know and have seen." Remain true
to the faith you have received evidence of, and confident in the hope of
a glorious resurrection of the race from the depths of sensuality, sel-
fishness and scepticism, by intercourse with the spirits of the " loved,"
but no longer " lost," that are gone before. All that is beautiful and
elevating, all that is heart-stirring and sublime, all of calmness and
peace, shall be the lot of those who arc true to the light that is in them,
and open tc the truth that is around them, and the love that will de-
scend on them from above. The " fruits of the spirit " shall bo mani-
fested copiously as rivers of water in the spring, and the millennium will
commence whenever and wherever these manifestations are freely re-
ceived and fully acted out.

directions for tub development of MEDIUSrS FOR THE HIGHER MANI-
FESTATIONS, BY W. WISUAUT, TUUOUGH A. C.

Keep free as possible from all impurity and excitement, mental and
physical. Especially, abstain totally from drugs, alcohol and tobacco;

.""%>.

APPENDIX,

107

tea, coffee and flesh are usually detrimental, but some good mediums
use them. The grosser kinds of flesh, such as fat, gravy, pork, etc.,
should be dispensed with, the body kept clean by constant ablutions,
and the spirit of love control the actions. Abstain from contro-
versy and excitement ; all around should be congenial : these condi-
tions, though favorable, are not invariably requisite. Music of an
elevating character, such as may be found in the Spirit Minstrel, is
useful in refining the organism, so as to render it open to higher influ-
ences and to counteract discordant ones. Association with mediums
further developed, and with other congenial persons, is also eflicacious.
Contact with uncongenial persons should be avoided. While sitting
for communications there should be no loud tones or disputes among
persons present ; solitude is better, and a few better than many ; quiet
and harmony are the elements in which the higher spirits live. Where
several mediums are together, the influence, other things being equal,
is more powerful ; thence one good result, among others, from spiritual-
ist communities. Developed mediums can usually ascertain, by asking
the spirits, who is a medium, and of what kind.

BY ALFRED CRIDGE.

Tipping mediums, the most common kind, can be readily developed
by sitting with a tipping medium already developed, at a small stand ;
with two tipping mediums would be better ; by gradually substituting,
on the stand or table, the hand of the neophyte for that of the more
developed mediums, the former would soon be developed.

REV. W. WISHAKT ON SOCIAL REFORM.

As long as the mass of believers (in spirit intercourse) live in the
old selfish way, progress will be comparatively slow ; they must give
practical evidence of the superiority of their faith to that of others ;
this can only be done to a limited extent in society as now constituted.
It may not be desirable that all should leave their present position,
but viany should, to form nuclei for large communities. The guerilla
warfare is well in its place, but a regular army is needed to give com-
plete efficiency. It is almost time to stop putting new cloth on old
garments ; there will be enough half-breds left behind to keep the old
social organization in a constant ferment, and enough membeis of spir-
itualist communities detached from time to time to carry on ofi"ensive
operations ; but every thorough spiritualist should have a home among
his kindred. Individual sovereignty is well ; unity is better ; purity

108

APPENDIX.

ia indispensable ; but love, guided by wisdom, will fuse them in one
homogeneous mass. We shall shake the old social organization to its
centre ; we will shiver it in fragments ; we defy opposition ; we court
inquiry ; we scorn intimidation ; we know our mission, and we cannot
fail. We are not omnipotent, and cannot control conditions ; but we
know what wo can do, and the future is not hidden to us. Arrest the
hurricane, defy the earthquake, drive back the rail-car at full speed,
by standing in its way, but think not to stop our work.

, " »:lH

LINB8 COMMUNICATED THROUGH CHARLES RAMSDELL, OF WOBURN, PUBPORT-
INO TO BE PROM AN ARMENIAN SPIRIT.

! do not bow where bigots kneel.
Nor tamely cringe beneath the rod ;

But look to yon bright vault, and feel
Within your hearts to worship God.

God is your Father, and when stom
Of sorrow cloud earth's dark career,

! ask no priest for creed or forms,
By which to reach your Father's ear.

Away ! away ! H is all in vain ;

For never, never can you bind
The false-begotten bigot's chain

Around the God-created mind.

Thy pathway yet shall be the sun.

Yon rolling orb thy path shall be;
And, with the uncreated One

Hold converse through eternity.

FSTCHOMETRIC
HEADING OF CHAliACTER.

Gl'lRANTEE AfttllVST FRAIIU.

« »«» >

MRS. ANNE DENTON CRIDGE

Can give the charauter and description uf any jicrNon. on rcoci[it nf u »iM'eiinL'u of
their handwriting, by placing it on her forehead. Fn urdcr to inwiire aituiracy, it
Khould express tlie leelings of the iudividnal when not particularly excited.

As a niean.s of ascertaining, with precision, the character of any one, in reference
ti) matrimonial or husiness rclation.s. this faculty will somctinic.-> hv i'oiind invaln-
alile.

Terms, ,$2 00, remitted in good bank bills, of any part of North America. Ad-
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KT ES ^W -W

^|)irituali.sni aiib Sotial Jlcfonn.

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tiT»of the Advancement of a Spirit fvom Darkue«i9 to Light, Proving by an ActuaHnstanoe
the. Influeiice of Man on Earth over the Departed. With Introduotot

Review <(f the €orcini$ittn of Bev. Chiule^
Present Tiifte to the-Agonoy of Evil Spirits.

By JouM S.; AiMuav

1^^ lFb6 above is just published. Price 25 cents.

jcraboun"

oWoBd^i

mds with pnssapes of the^&ost thrilling and interesting nature. The words of the
,fl|piril, at first fi-aught Wrth-every agoiuxing emotion, gradually advance to the expression
of the most pleasurable fJBelings of ecstatic- jo^. It in not a vxtrk of fiction. Every line- is
as it was spoken by the si^irit/t^ndi^ the' -volume is b^C a record of facts as they actually

transpired.- ■'"■"■'■■" '^ "%>»■' ' --

A Letter to tlie.Chcst)iiit4tr|K C«ngreg«iiloiuil Church, Chelsea, M&ae., in Reply to its
Charge of having beooBte a Reproach to the Cause of Truth in jConseqienoe of a Change of,
Beligious Belief. By Joun S. Adabis. Price 16 cents. Just f^jjIH^H

__ ■ . .■■•■,,. ■ •*

llM "MlalArj «f Auirels" Bealizrd. A Letter to the Edwards Congregational Church,
Boston. By Mr. and Mrs. A. E. Newton. Price 10 cents.

The authors of 4lUti letter were, at the timeof its writing, nnd for many years previouffly,
members, inuneioeptiiuiabl^ 9tandii^g;,t<^Aii^i^o'^<)^ church ; and the letter was designed
to acquaint tiieir mothers tod flitters with certain extroornidary experiences of angelic
f i|^taAi<m and mhvJslMltUon wl^^ the quietude of their own

Ikmilyi^le, and which had n(^.oi4y furnished to them (demonstration of a higher life,
but had^iiiipened ne^ toeasures of loVe, wisdom and joy, flowing from (Mestial realms.

to the Edwards

a Ti-nthful Exhi-

iiditors, with a

of Orthodoxy

». Price 10 cts.

A Unlew of th« iQilgrisms of th« €oi|?res»tt{iiu)iBt pn the " Lei

Churoh',"'Inoluding the Kepl^ rejected by that Journal, tod" Em'
bition OT^tbe Unfairheial, Injustice, Dogmatism and P^ariheeism oit
Thorouglli Befhtation of the Great Argument, the " Puzzling Hypotiij
against Medorn Commtudcations from the Spirit World. By A. £. N||<

Answer to ChargMAf i<tH|^in Blodern Revelations, etc., givmJUMbre the ^wards Coh-
gregational CH^urch, Bosttthi - By Mr. and Mrs. A. £. NewtM^Embracing. aHm, a Mes-
sage to the Church from its Late Piistor ; the Withdraj|j|)|i(^ Membership, and the Sub-
sequent Discussion before the Churohc

l^lAl^iln oCJffanhood; or, The AJn'K Thoaght. By Dr. J. H. Uobinsum. With an
IhjMlaction by AtJEtf'tbnraoN. Price^O cents. a :>

7hhi,i8 a valuable enrasitipn of the t|ieology and ethics of Spiritualism, as apprehended
by a dfiltivated and r«Hgigiw mind. ^ is aceittnpaniod by fitcts and arguments bearing on
the quwlioik of the orii^ndf r^thei j>^(!|iiomw%«t^^ is especially addressed to thinking

men, who would know H< whoreunt^ the^^^thsAg^s will gi-gw." The introduction, by Mfs.
Newt(H»,'-fiiontunB a logical «^3nR)tlfi^>^ift(^ti(»n true nature of Impiration^^

hereto&re deraaed so mysteciOttB and stiiaf^pIotis-^^wlCb. evidence to show its recurrence at
t.b»nrisf|*4»y,..

The above, together With many dther wot-ks on Spiritualism a^d its teachingsf published

and for stile at wholesale and retail by Bela Mabsb, 16 Franklin-street, Boston ; Par-

TRiDQE & Brittan, 300 Broadway, New York ; B. Percival, 8'J South Sixth-street, Phil-

I adelphia;, F.Blt, Cincinnati; T. WiuaiNS, St. Louis; M. ^Boollgret. Mobile; J. C.

Morgan, New Orleans ; and by booksellers genipally.

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