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Title: Experimental Investigation of the Spirit Manifestations
Author: Hare, Robert
Language: English
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SPIRIT MANIFESTATIONS ***
Transcriber’s Notes
Obvious typographical errors have been silently corrected. Variations
in hyphenation have been standardised but all other spelling and
punctuation remains unchanged.
There is no anchor for footnote 5 on page 35 (containing paras 122,123
and 124), so the anchor has been placed at the end of para 122.
Vail has been corrected to veil throughout.
The footnotes are located at the end of the book.
Italics are represented thus _italic_, and superscripts thus y^{en}.
EXPERIMENTAL INVESTIGATION
OF THE
SPIRIT MANIFESTATIONS,
DEMONSTRATING
THE EXISTENCE OF SPIRITS AND THEIR COMMUNION
WITH MORTALS.
DOCTRINE OF THE SPIRIT WORLD RESPECTING HEAVEN, HELL,
MORALITY, AND GOD.
ALSO,
Influence of Scripture on the Morals of Christians.
BY
ROBERT HARE, M.D.
EMERITUS PROFESSOR OF CHEMISTRY IN THE UNIVERSITY OF PENNSYLVANIA,
GRADUATE OF YALE COLLEGE AND HARVARD UNIVERSITY,
ASSOCIATE OF THE SMITHSONIAN INSTITUTE, AND
MEMBER OF VARIOUS LEARNED SOCIETIES.
_Verba animi proferre_, vitam impendere vero.
Denounce dark Error and bright Truth proclaim,
Though ghastly Death oppose, with threat’ning aim.
NEW YORK:
PARTRIDGE & BRITTAN, 342 BROADWAY.
1855.
Entered according to act of Congress, in the year 1855, by
MARGARET B. GOURLAY,
in the Clerk’s Office of the District Court of the United States,
for the Eastern District of Pennsylvania.
[Illustration: PLATE I.]
[PLATE I.
_Engraving and description of the apparatus, which, being contrived
for the purpose of determining whether the manifestations attributed
to spirits could be made without mortal aid, by deciding the question
affirmatively, led to the author’s conversion._
(_a_) PLATE I. FIG. 1, is an engraving from a photograph of the
apparatus above alluded to. The disk _A_ is represented as supported
upon a rod of iron forming the axis on which it turns. To the outer
end of this rod, the index _B_ is affixed, so as to be stationary in
a vertical position; the upper termination situated just in front of
the letters. These are placed around the margin of the disk. The cord
_C_ encircles the pulley situated about the centre of the disk, like
a hub to a carriage wheel. The ends of the cord are severally tied to
weights, which, when the table is tilted, react against each other
through the pulley; one being so large as to be immovable, the other so
small as to be lifted. Of course a hook in the floor may be substituted
for the larger weight.
PEASE’S APPARATUS.
(_b_) The relative position of the medium, and that of the screen
intercepting her view of the disk, are too conspicuous to require
particularization.
FIG. 2, represents Pease’s disk, or dial apparatus, associated with
a vibrating lever and stand contrived by myself. The whole, thus
modified, has been named the Spiritoscope.
(_c_) The apparatus thus designated consists of a box _F_, which is a
miniature representation of a low, square, four sided house, with a
single sloping roof, but without any floor closing it at the bottom.
(_d_) On the outside of the part serving as the roof, the alphabetic
dial is depicted. On the inner surface of the roof board, the spring,
pulley, and strings are attached, by which the index is made to
revolve, so as to point out any letter.
(_e_) _G_ represents the vibrating lever upon which the medium’s hands
are placed. When test conditions are not requisite, her hands should be
situated so as that merely one-half may be on each side of the fulcrum
wire, on which the lever turns. When test conditions are requisite,
the hands should be altogether on the portion of the board which is
between the exterior end of the board and the fulcrum. When thus
placed, it is utterly impossible to move the lever so as to cause it to
select letters, or to control the selection, by any spirit who may be
employing them to make a communication.[1]
(_f_) Not only are the letters of the alphabet printed equidistant, in
due order, on the margin of the disk or dial-face; there are likewise
words, the digits, and notes of music.
(_g_) The words are as follows: _Yes_—_Doubtful_—_No_—_Don’t know_—_I
think so_—_A mistake_—_I’ll spell it over_—_A message_—_Done_—_I’ll
come again_—_Good-bye_—_I must leave_. These words are printed on
equidistant radial lines, nearly dividing the area between them. The
digits are printed on radial lines intermediate between those on which
the words appear.
Five concentric circular lines, dividing the margin into as many
smaller portions, as in music paper, serve for the inditing of musical
notes; respecting which the directions are given by Pease upon a
printed slip of paper pasted inside.
(_h_) The index in this instrument is secured upon the outer end of
a pivot supporting a pulley of about ¾ of an inch in diameter. The
spring consists of a coil of brass wire, of which one end is fastened
into the inside of the roof-board (_c_) of which the outside forms
the surface for the letters, &c., while the other end of the wire is
prolonged beyond the coil to about 2½ inches, and, by means of
a loop, has a string of catgut tied to it securely. This string is
fastened to a perforation in the pivot. Another piece of the same kind
of string is fastened to the circumference of the pulley. The pivot
being turned so as to wind upon it the string proceeding from the
spring, and thus constraining it so as to make it capable of effectual
recoil from the pulley, the latter may, with a little care, be made, as
the spring recoils, to wind about it another string duly attached to
its circumference. The strings being thus wound, (one to the right, the
other to the left,) when the string attached to the pulley is pulled
from the outside of the box, it is unwound therefrom, and meanwhile
winds that attached to the spring upon the pivot. The reaction of the
spring, when left to itself, reverses this process, producing the
opposite revolution in the pulley. The index attached to the pivot of
course turns in one direction or the other, as the pivot is actuated
by the drawing out or retraction of the string which proceeds from
it. This, at the outer end, is tied to a ring, which prevents it from
receding into the box.
(_i_) It is surprising with what readiness a spirit, even when unused
to the apparatus, will, by moving the lever, actuate the index, causing
it to point to the letters, words, or figures distributed on the face
of the disk, as above mentioned.
(_j_) The apparatus of Pease above described, agreeably to the design
of the maker, operates by means of a string extending from the brass
ring, in which the pulley string terminates externally, to a weight
situated upon the floor, so as to be taut when at rest. When this
arrangement is made, tilting of the table, by raising the end at
which the box is situated, causes the weight to pull the string, and
of course to induce the revolution of the pulley, its pivot, and
corresponding index. The restoration of the table to its usual position
reverses the motion. Hence by these means the index may be moved
either way, as requisite for the selection of the letters required for
communicating.
(_k_) The other figure in the same plate represents Pease’s disk
apparatus, so arranged, as to be affixed to any table of moderate
dimensions. The fulcrum on which the lever vibrates is so made as to be
affixed to one of the table’s edges by clamps, while the disk, situated
in a vertical plane, is supported by a bar which has a clamp to secure
it to the table, while to the disk it is fastened by being introduced
into square staples, made to receive it securely, in a mode resembling
that by which a square bolt is secured. Under the vibrating lever, a
hollow wire is fastened by staples, so as to receive a solid wire,
which can be made to slide farther in or out, and thus adjust itself to
the distance.]
[Illustration: PLATE II.]
PLATE II.
_Description of the instrument by which spirits were enabled to move
a table under the influence of mediumship, yet in no wise under the
control of the medium employed, even clairvoyance being nullified._
(_i_) The table is about six feet in length, and sixteen inches in
width, so contrived as to separate into three parts for conveniency of
carriage.
(_j_) The pair of legs under the right side are upon castors. Those
on the left side upon an axle, passing through perforations suitably
made for its reception. The axle consists of a rod of about ½ of
an inch in thickness. The axle serves for two wheels of about six
inches diameter, of which one is grooved. A disk, already described as
appertaining to apparatus in a preceding page, is secured upon a pivot
affixed to a strip of wood, which is made to slide between two other
strips attached to the frame of the table just under the top board. By
these means, the band embraces both the hub of the disk and the wheel;
when this turns in consequence of the shoving of the table horizontally
along the floor, the disk turns with the wheel, and as much faster as
the circumference of the groove in the hub, is less than that of the
groove in the wheel.
(_k_) The index is in this apparatus situated precisely as in that
described in Plate I.; and any mortal having due hold of the table,
may, by shoving it one way or the other, bring any letter under the
index, so as to spell out any desired word. But no person, sitting
as the medium is in the engraving represented to sit, with the plate
on two balls, can actuate the disk so as to spell out words as above
mentioned. Utterly incapacitated from moving the table, it were
manifestly impossible to actuate the disk, or to interfere with the
movements otherwise imparted.
(_l_) In the employment of the apparatus (Plate I.) it has been
suggested that through clairvoyance the medium might see the letters,
despite of the screen, or might learn them from the mind of the
observer; but in this case the medium sees the letters without the aid
of clairvoyancy; but this power does not account for the regulation of
the manifestations; since, even seeing the letters, they cannot control
the movements so as to give to the intuitive power thus exercised any
efficacy.
(_m_) On the surface of the table, on the right, may be seen a board
upon castors. This was contrived as a substitute for the plate on
balls. The castors, of course, perform the same office as the balls
in allowing a solid material communication between the hands of the
medium and the table, without giving the power to induce or control
the movement. Evidently, though by any horizontal impulse the medium
might cause the castors to turn and the board to move in consequence,
the force necessary to effect this must fall short of that requisite to
move the table.
(_n_) In point of fact, the board, when under the plate, balls, and
hands of the medium, was often moved rapidly to and fro, without moving
the table. To move this under such conditions without moving the
board or tray, required a distinct spiritual process, of much greater
difficulty, and which some spirits were either _unwilling_ or _unable_
to employ successfully.
See “Mediumship” in this work. See also 164, 166.
[Illustration: PLATE III.]
PLATE III.
(_o_) On the opposite page is a representation of an experiment, in
which the medium was prevented from having any other communication with
the apparatus, actuated under his mediumship, excepting through water.
Yet under these circumstances the spring balance indicated the exertion
of a force equal to 18 pounds.
(_p_) A board is supported on a rod so as to make it serve as a
fulcrum, as in a see-saw, excepting that the fulcrum is at the distance
of only a foot from one end, while it is three feet from the other.
This end is supported by a spring-balance which indicates pounds and
ounces by a rotary index.
(_q_) Upon the board, at about six inches from the fulcrum, there is
a hole into which the knob of an inverted glass vase, nine inches in
diameter, is inserted.
(_r_) Upon two iron rods proceeding vertically from a board resting
on the floor, so as to have one on each side of the vase, a cage
of wire, such as is used to defend food from flies, of about five
inches diameter, is upheld [inverted] by the rod within the vase
concentrically, so as to leave between it and the sides of the vase an
interstice of an inch nearly, and an interval of an inch and a half
between it and the bottom of the vase.
(_s_) The vase being filled with water until within an inch of the
brim, the medium’s hands were introduced into the cage and thus secured
from touching the vase.
(_t_) These arrangements being made, the spirits were invoked to
show their power, when repeatedly the spring-balance indicated an
augmentation of weight equal to three pounds. The relative distances
of the vase and balance from the fulcrum being as 6 to 36, the force
exerted must have been 3 × 6 = 18 pounds; yet the medium did not appear
to be subjected to any reaction, and declared that he experienced none.
(_u_) It was on stating this result to the Association for the
Advancement of Science, that I met with much the same reception as the
King of Ava gave to the Dutch ambassador, who alleged water to be at
times solidified in his country, by cold, so as to be walked upon.
(_v_) The belief in spiritual agency was treated as a mental disease,
with which I, of course, had been infected; those who made this charge
being perfectly unconscious that their education has associated morbid
incredulity with bigoted and fanatical credence.
[Illustration: PLATE IV.]
PLATE IV.
(_x_) The apparatus of which the opposite cuts afford a representation
are spiritoscopes, under modifications to which I resorted subsequently
to the contrivance in which Pease’s dial is employed. For Pease’s
“dial,” disks are substituted, resembling those originally employed by
me, as represented in Plates I. and II. These last mentioned, however,
were made to revolve under the index; while in Pease’s apparatus the
index revolves, the disk remaining at rest. The advantage of having the
disk to revolve is, that the letter is always to be looked for, within
the same space; whereas in operating with the other the eye has to
follow the index through all its rapid movements.
(_y_) The convenience and economy of casting the disks of iron was
deemed a sufficient motive for resorting to the rotation of the index;
as when made of that metal the disk becomes too heavy to be rotated
with ease, first one way and then another.
(_z_) In FIG. 1 the vibrating lever is resorted to, and the process is
precisely the same as that already described, in which Pease’s dial is
associated with the same mechanism.
(_aa_) The words on the dial faces in Figures 1 and 2 are somewhat
abbreviated.[2]
(_bb_) The rod _R_ slides in staples, so as to be made to extend
farther or nearer from the fulcrum. The legs on which the disk is
supported, which are a part of the casing, terminate below in a socket
which fits upon a plug screwed into the base-board; upon this plug
it may be fastened by the set screw (_s_). By sliding the rod (_r_)
inward, the disk may be turned half round upon the plug, so as to place
the lettered surface out of the sight of the medium, whose power to
influence the communications is thus nullified. This is one mode of
attaining test conditions; in other words, those conditions which make
it impossible that the communications received should be due to any
mortal, (151 to 166,) unless, as gratuitously and erroneously, as I
believe, alleged, the medium by clairvoyancy sees the letters.
(_cc_) By another method test conditions are obtained which are not
exposed to this evil.
(_dd_) The method to which I allude has been explained in the
description of Plate I. in reference to the spiritoscope formed with
the aid of a Pease’s disk, paragraph (_e_). The process is the same
in the employment of Fig. 1 Plate IV. under consideration. It may be
better understood in this case, as the illustration of the lever board
_L_ is more conspicuous. In the ordinary mode of operating without test
conditions, the hand of the medium is so situated as to have nearly
half of it beyond the fulcrum, marked by the line _F L_. When test
conditions are imposed, the tips of the fingers only reach to that
line, without going beyond it. Situated as last mentioned, the medium
to whom they appertain cannot move the rod _R_, because it is already
against the lower edge of the disk, which prevents it from moving
upwards. In the opposite direction the medium can create no pressure,
since her efforts could only tend to lift her hand, _per se_, from the
disk. It is important that the reader should pay attention to this
exposition, as the conditions thus made evident are often appealed to
as one proof, among others, that my information and credentials are
from the immortal worthies of the spirit world.
(_ee_) FIG. 2 is analogous in its mode of operating, to the apparatus
represented in Plate II. It is in the substitution of a small board
for a table that the principal difference consists.[3] The board
requires only to be large enough to allow the hands to rest upon it
in front of the disk. The index is actuated by a horizontal motion to
and fro, which, as in the apparatus, Plate II., causes the rotation
of a supporting wheel, which by means of a band communicates rotation
to a pulley supported behind the disk on the pivot to which the index
is secured in front. The sliding pulley _P_ being fastened at a due
distance from the disk (_o_), is used to keep the band tight.
(_ff_) This instrument is preferred by the spirits, and is easier for
a feeble medium to employ effectually. I cannot as yet avail myself of
Fig. 1; through Fig. 2 I have had some interesting tests.
(_gg_) This form, then, is best for incipient mediumship.
(_hh_) FIG. 2 may be employed under test conditions, by so situating
it as that the dial shall be on the side opposite to that where the
medium sits; under these circumstances she cannot see the index or
the letters, and consequently cannot control the spelling of spirits,
so as to give results from her own mind instead of theirs. This mode
of testing does not preclude the subterfuge, so often resorted to, of
clairvoyant power, enabling the medium to see through the cast-iron,
or read the letters in the minds of the bystanders. This power I have
never witnessed; yet it is absurdly attributed to media who, as well as
all their friends, are ignorant of the existence of any such power.
(_ii_) Another mode of testing is that illustrated in Plate II., where
a plate upon two balls supports the hands of the medium, and forms
the only means of conducting communication between the medium and
apparatus. It may be easily conceived that instead of the hands being
placed upon the board, the plate and balls being interposed, the hands
of the medium may be supported over the board of Fig. 2. as they are
represented to be supported over the table in Fig. 1, Plate II.
See 167, 169, 172, 177, 196.
(_kk_) FIG. 3, Plate IV., is a representation of an association of
serrated strips of iron in a wooden frame, which sliding on the lever
board of Fig. 1, so as to have the saws just above the back of the hand
of the medium, is found to increase the efficacy of the mediumship. It
is only of importance to use it when test conditions are requisite,
as explained already, Fig. 1, (_hh_). The rationale, so far as it can
be suggested, will be stated under the head of mediumship. It will
be perceived that the size of the frame is not in due proportion to
the lever board, being upon a larger scale. But this renders it more
conspicuous, and the reader can easily conceive its size to be such as
to allow the grooves in the wooden sides of the frame to receive the
edges of the lever board _L_, and thus to be secured firmly thereupon.
CONTENTS.
PAGE
PREFACE.—Letter from J. F. Lanning, Esq.—Spiritual communication,
through the mediumship of Mr. Lanning, to the author—Author’s
Reply—Communication from an assembly of eminent spirits, sanctioning,
under test conditions, the credentials transmitted through Mr.
Lanning—Postscript by the author—Supplemental Preface 3
INTRODUCTION.—The evidence of the existence of a Deity, by the
author—Theological Axioms 17
INTUITIVE EVIDENCE OF THE EXISTENCE OF SPIRITS.—Narrative of the
author’s experimental investigation of Spiritualism—Letter in reply to
an inquiry respecting the Influence of Electricity in Table-Turning—Of
Manifestations founded on Movements without contact, or such contact
as cannot be sufficient to cause the result—Hymn chanted, and reply 35
CORROBORATIVE EVIDENCE OF THE EXISTENCE OF SPIRITS.—Evidence afforded
by the Rev. Allen Putnam, of Roxbury, Mass.—Evidence of Dr. Bell, of
Somerville, near Boston—His errors, arising from ignorance of facts,
(110, 283, 864.) 55
FOREIGN CORROBORATIVE EVIDENCE OF THE EXISTENCE OF
SPIRITS.—Manifestations which occurred in France in 1851—Letter
from T. R. P. Ventura—Letter of Dr. Coze—Letter of M. F. De
Saulcy—Spiritualism in Paris—Spiritual Manifestations in France and
Germany—Spiritualism in Great Britain—Letter of Robert Owen, Esq. 66
COMMUNICATIONS FROM THE SPIRIT WORLD.—Remarks introductory to my
spirit father’s communication—My father’s communication—Communication
from a spirit son of the author—Additional communications from spirits
who died while infants—Communication from a very young spirit child to
its parents 85
OF SPIRITUAL BIRTH.—Narratives given by spirits of their translation
to the spirit world—Narrative of his spiritual birth, by W. W., a most
benevolent spirit—The spirit Maria’s narrative—My sister’s account
of her translation to the spirit world—My brother’s account of his
spiritual birth, &c. 101
CONVOCATION OF SPIRITS.—Sixty-four queries addressed to a convocation
of worthies from the spirit world; also their replies to the same,
(through the mediumship of Mrs. Gourlay,) confirmed under conditions
which no mortal could pervert 113
EXPOSITION OF THE INFORMATION RECEIVED FROM THE SPIRIT WORLD 119
APOLOGY FOR MY CONVERSION.—Reasons for my change of opinion, and
belief in the existence and agency of spirits—On the whereabout of
heaven—Correspondence with Mr. Holcomb, of Southwick, Massachusetts 125
MORAL INFLUENCE OF SPIRITUALISM 136
THE HEAVEN AND HELL OF SPIRITUALISM CONTRASTED WITH THE HEAVEN AND
HELL OF SCRIPTURE 141
INSTINCTIVE IMPRESSION AS TO HEAVEN BEING OVERHEAD.—Discordance as to
the whereabout of the scriptural heaven 149
“THE TRUE DOCTRINE.”—The Rev. H. Harbaugh’s opinion respecting heaven
151
OF MEDIUMSHIP 159
OF COUNTER-MEDIUMSHIP.—On the influence of the ill-treatment of media
on spiritual manifestations—The author’s discovery of his powers as a
medium 166
ON PSYCHOLOGICAL EXPLANATIONS OF SPIRITUAL MANIFESTATIONS 168
ALPHABETIC CONVERSE WITH SPIRITS.—Modern process for alphabetic
converse with spirits as new as that of electric telegraph 173
INFLUENCE OF MUNDANE WEALTH IN THE WORLD TO COME.—According to the
spiritual code, riches elevate or degrade according to the morality
displayed in their acquisition and employment 176
MRS. GOURLAY’S NARRATIVE OF HER CONVERSION TO SPIRITUALISM 179
PRACTICAL BENEFIT OF SPIRITUALISM.—Illustration of the practical
benefit of Spiritualism, in the happiness imparted by the conversion
of an unbeliever to a belief in immortality—Letter from a spirit
daughter—Correspondence with a spirit brother 192
MARRIAGE ON EARTH AND IN HEAVEN.—The hymeneal tie in the spirit world
grows out of the necessity of the connubial union in the mundane
sphere—“Free Love” imputation refuted 204
INFLUENCE OF SCRIPTURE ON THE MORALS OF CHRISTIANS.—The morality of
Christendom being irreconcilable with the New Testament, cannot be its
legitimate offspring—Inspiration can have no higher authority than
the human testimony on which its existence is arrogated—Injurious
influence of unreasonable restriction—No one would believe that a
capable farmer would make such a mistake as to sow garlic instead
of wheat; yet God, while represented as having intended to sow
Protestantism, is considered as having caused throughout Christendom
a crop of Catholicism, in the Roman or Grecian form, for more than
a thousand years: those weeds still occupying more than half of the
whole soil—Letter of William Pitt, afterward Earl of Chatham—Offer of
guidance by a mundane spirit—Improper use of the epithet Infidel—On
Atonement—On the massacre at Sinope—Opinions of God held by Sir Isaac
Newton—On God and his attributes, by Seneca—On the better employment
of the first day of the week—Additional remarks respecting the
observance of the Sabbath, so called—If creatures be not so created
as to love their neighbours as themselves, precepts can no more
alter them in this respect than change the colour of their hair or
the number of cubits in their stature—Attacks upon the authenticity
of Scripture cannot endanger the prevalent morality, which, while
superior to that of the Old Testament, indicates a recklessness
of the precepts of Christ, excepting so far as faith is upheld as
a counterpoise for sin—The doctrine of a peculiar belief being
necessary to salvation, and a counterpoise for sin, a source of
discord originally confined to Judea, expanded with Christianity and
Islamism: verifying Christ’s allegation, that he came “as a sword, not
as a messenger of peace”—Superior morality and far less questionable
certainty of the communications from the spirit world—Quotation from
Mosheim—Quotation from Gibbon—For more than a thousand years, the
Grecian or Roman Catholic clergy were the solo depositaries of the
word of God, so called, and regulators of religious morals; yet,
according to Bishop Hopkins, during that time, the clergy were for
the most part pre-eminent in vice, as compared with the rest of the
community; whence it is inferred that, like Pope Boniface, the wicked
clergy in general were unbelievers in the truth of the gospel—If
the morals of the modern clergy are better, it is neither from the
barbarous example furnished them in the Old Testament, nor the ultra
precepts of the gospel; being too much enlightened to be governed
by either—Summary made by Bishop Hopkins—Any religion, like that of
Moses, which does not make immortality a primary consideration, must
be chiefly confined to worldly objects, and, of course, unworthy of
consideration. People profess Christianity more from a desire to
do right, than they do right in consequence of their professions—A
calumny against human nature to represent men as _wilfully_ ignorant
of the true religion—To appreciate the Jewish representation of
the Deity, a reader should first form an idea of this planet and
its inhabitants, comparatively with the hundred millions of solar
systems, and the inconceivable extent of the space which encompasses
them, and which falls within the domain of one common Deity—Our
actions dependent, under God, on organization, education, and the
extent to which we are tempted extraneously—On probation—World least
moral when the Christian church had most sway—Honour and mercantile
credit more trusted than religion. Virtue due more to the heart
than to sectarianism. Bigotry acts like an evil spirit—Progress of
literature and science in Arabia, under the Mohammedan pontiffs,
called caliphs 206
ADDITIONAL CORROBORATIVE EVIDENCE OF THE EXISTENCE OF SPIRITS.—The
opinions of MM. de Mirville and Gasparin on Table Turning and
Mediums, (considered in relation to theology and physics,) examined
by the Abbot Almignana, doctor of the common law, theologian,
&c.—Mechanical movements without contact, by Mr. Isaac Rehn,
President of the Harmonial Society, Philadelphia—Communication
from J. M. Kennedy, Esq.—Communication from Wm. West, Esq.—Koons’s
Establishment—Communications from Joseph Hazard, Esq.—A visit to the
Spiritualists of Ohio—Letter from John Gage—The home of the mediums,
and the haunts of the spirits—What they did, said, and wrote—The
house of the Spiritualists—Presence of electricity—The room where
the spirits manifest their power—The furniture and occupants—The
manifestations commence—The spirits play on drums, harps, French
horns, accordeons, and tamborines—The manifestations continue, and
the head spirit writes a communication—The spirit’s letter—Concluding
remarks—An evening at Koons’s spirit room, by Charles Partridge, Esq.,
New York—Experience of the Hon. N. P. Tallmadge—Letter from Mr. D. H.
Hume—Spiritualism in London—Lord Brougham with the spirits—Evidence
afforded by the Rev. J. B. Ferguson—An exposition of views respecting
the principal facts, causes, and peculiarities involved in spiritual
manifestations; together with interesting phenomenal statements
and communications, by Adin Ballou—Testimony of the Hon. J. W.
Edmonds—Testimony of Henry Lloyd Garrison.—Testimony of Mr. and
Mrs. Newton—Testimony of members of the New York circle—Testimony
of the Rev. D. F. Goddard, Boston—Manifestations at Stratford,
Connecticut, in the house of the Rev. Eliakim Phelps, D.D.—Remarkable
exhibitions of power—Singular occurrences—Image-making—Destruction
of furniture—Incendiary spirits—The spirits identified—Unhappy
spirits, from the remembrance of wrong done in this world—Wrong
doing revealed—Directions given for restoring ill-gotten
gains—Discontinuance of the manifestations—Idea of the existence
of a spiritual sun, and a vital spiritual oxygen, found to exist,
independently, in the mind of a much-esteemed author 273
OF MATTER, MIND, AND SPIRIT.—Of matter—Strictures on a speculation by
Farraday respecting the nature of matter—On Whewell’s demonstration
that all matter is heavy—Additional remarks on the speculation of
Farraday and Exley, above noticed—Of mundane, ethereal, and ponderable
matter, in their chemical relations—Suggestions of Massotti,
respecting the nature of matter—On electro-polarity as the cause
of electrical phenomena—Of mind, as existing independently, and as
distinguished from matter—Of spirit independently, or as distinguished
from mind and matter—Of the soul, as distinguished from mind and
matter—On the odic, or odylic force 363
RELIGIOUS ERRORS OF MR. MAHAN.—Proposition of Mr. Mahan—Of the origin
of the Books of Moses no higher evidence exists, according to the
testimony of the Bible itself, than that of an obscure priest and
a fanatical king—Scriptural account of the finding of the Books of
Moses by Hilkiah, the high-priest—Account of the finding of the Books
of Moses, by Josephus—If the Pentateuch had been previously known
to the Jews, it is incredible that it could have become obsolete
and forgotten prior to the alleged discovery of it in the temple
in the reign of Josiah—Great importance attached to a belief in
immortality by Cyrus the Great, King of Persia, as contrasted with
the recklessness of Moses respecting the same belief—The worship
of a book, idolatry—Evidence of Josephus and Gibbon _vs._ Mr.
Mahan—The worshippers of the golden calf more righteous than their
assassins—Just denunciation of the religious imposture and usurpation
of Moses, by noble-minded Israelites—Remarkable observance of the
golden rule by Moses, in his last advice to the Israelites—Straining
at spiritual gnats while swallowing scriptural camels—The evidence
which is insufficient to establish the iniquity of a sinner cannot be
sufficient to establish the divine authority of a book—Word of God, so
called, or the golden rule inverted by God’s alleged commands—Pagan
fearlessness of death—Observations of Mr. Huc, a Christian priest,
that it is their religion which makes Christians more fearful of death
than the Chinese—Mr. Huc’s observations—Conclusion of strictures on
Mr. Mahan’s religious errors 396
CONCLUSION.—The Pentateuch inconsistently represented as the basis of
a belief in human immortality—Injustice of representing disbelievers
in the Bible as not having as good ground for belief in immortality as
those who rest their belief on a work which, by its silence, tends to
discountenance the hope of a future life—Those who uphold the Bible
against Spiritualism, the real antagonists of the only satisfactory
evidence ever given to man of a future habitation in the spirit world
423
APPENDIX.
LETTER TO THE EPISCOPAL CLERGY.—Letter from Dr. Hare to the clergy
of the Protestant Episcopal Church, offering to lay before them the
new evidence of immortality. (Submitted to the late convention,
Philadelphia, May 15, 1855.) 427
A LETTER FROM DR. HARE.—Addressed to the Association for the
Advancement of Science, at their meeting, August 18, 1855—Preliminary
remarks 430
FARRADAY’S SPECULATION.—Speculation touching electric conduction and
the nature of matter. By Farraday 432
MOTIVES FOR REPUBLISHING MY MEMOIR ON ELECTRICAL THEORY 437
ELECTRICAL THEORY.—Objections to the theories severally of Franklin,
Dufay, and Ampere, with an effort to explain electrical phenomena
by statical or undulatory polarization—Supposed grounds for a
theory—Proofs of the existence of an enormous quantity of imponderable
matter in metals—Electrical phenomena attributed to stationary
or undulatory polarization—On the perfect similitude between the
polarity communicated to iron filings by a magnetized steel bar
and a galvanized wire—Process by which the ethereo-ponderable
atoms within a galvanic circuit are polarized by the chemical
reaction—Difference between electro-ethereal and ethereo-ponderable
polarization—Competency of a wire to convey a galvanic discharge
is as its sectional area, while statical discharges of frictional
electricity, preferring the surface, are promoted by its extension.
Yet in proportion as such discharges are heavy, the ability of a
wire to convey them and its magnetic energy become more dependent
on its sectional area, and less upon extent of surface—Difference
between frictional electricity and galvanic does not depend on the
one being superior as to quantity, the other as to intensity; but on
the different degrees in which the ethereo-ponderable atoms of the
bodies affected are deranged from their natural state of neutralized
polarity—Of ethereo-ponderable deflagration—Summary. 439
[Illustration: Engraved at J. M. Butlers establishment, 84 Chestnut St.
Philad^a.
_Rob^t Hare M D._
EMERITUS PROFESSOR OF CHEMISTRY IN THE UNIVERSITY OF PENNSYLVANIA,
GRADUATE OF YALE COLLEGE AND HARVARD UNIVERSITY, ASSOCIATE OF THE
SMITHSONIAN INSTITUTE AND MEMBER OF VARIOUS LEARNED SOCIETIES.]
PREFACE.
As prefatory to this volume, it may be expedient here to introduce the
credentials which I have lately received from the spirit world. With
the medium of their communication, Mr. Lanning, of this city, No. 124
Arch St., I have had but little intercourse, knowing him, however, by
report, as a good man and a zealous spiritualist. The communication
which I owe to his mediumship, was utterly unexpected by me, never
having, in any way, hinted to him, directly or indirectly, that it
would be desirable to receive such an indication of confidence and
approbation.
The first and only knowledge which I had of this, to me, stirring
appeal, is comprised in the following letter from Lanning. The
difference between the style of his own language, though very good
for its purpose, and that which he ascribes to the spirits, must
corroborate his allegation that this address did not originate in his
brain.
On submitting the address to my spirit father, he sanctioned the idea
of its proceeding from spirits.
PHILADELPHIA, June 7, 1855.
_Dear Sir_: I send you the following communication, and think it to be
an emanation from the spirit life. I feel not a little reluctance in
so doing, for it is seldom I can get any thing for others. How it may
suit your mind, I do not know, nor do I wish to impose it upon you for
any thing worthy your consideration. I would hesitate much to instruct
one so much my senior, and whose name I esteem, were it not that I
love a cause so near your heart; and I feel that my mind is only the
channel through which I have every evidence, the unseen in the spirit
life, at times give their thoughts to mortals. I have no idea from
what spirit it came, but _know it did not originate in my own brain_.
Very truly, yours, J. F. LANNING.
TO DR. ROBERT HARE, PHILADELPHIA:
_Prof. Robert Hare_—Venerable and much-esteemed friend, it is an
unwonted pleasure with us to number you as a leading mind in the ranks
of this new and better gospel which is being given to the dwellers
of earth. We see the many and perplexing difficulties which, to you,
apparently hinder your progress in this path to light and love, and
we sympathize with you in all your efforts to unfold your mind and to
render it useful and happy.
Could you see the great glory which is to be the issue of your
labours in the new unfoldings of spiritual science, you would not
despair of your mission, nor weary in your devotion to it. Let us
ask you, If there is any earthly fame or consideration that could
induce you to turn back again to the familiar paths in which a
life of patient labour has been spent? If there is any earthly joy
or brilliant attainment which you have ever enjoyed, worthy to be
compared with the little you have realized since you commenced your
investigations in this the most important pursuit of your life? Ask
yourself how much happiness you have found in the contemplation of
that fact which has been demonstrated, not only to your wishes, but
to your senses, that the thinking mind _never dies_; that the grave,
which is but the wardrobe of the cast-off garment of the spirit, has
no power over the soul; that it lives _on_, lives _ever_, and must
throughout the ceaseless ages of eternity continue to unfold its
powers. Ask yourself, what is _earth_, what is _fame_, what is the
endearment to your present life, when contrasted or compared with the
assurance which you now have, that _there is no death_, no loss of
your individuality, no _severing_ of the ties of friendship and love
which shall not be renewed again in that fairer land, the home of the
angels, whither you and all you love on earth are tending? Ponder
then, our venerable friend, and ask your thirsting soul, if this
knowledge is not worth more than the cost of diamonds to you? We, who
have laid aside the crumbling casket which contained the priceless
jewel that is never tarnished, know full well the value of this gem of
knowledge which now sparkles on your vision just opened.
There are many things which we would like to say to you, but the
conditions and circumstances which control our operations render it
impossible for us to present to your mind the light which it so much
seeks. To answer the demands of your spirit is now impossible to us.
Time and the unfoldings of your mind can only solve the questions you
would propound. You are well aware that the growth of your present
knowledge is but the effect of earnest inquiry, of patient toil, and
deep study, and experiment after experiment in your searchings for
truth. Such was the only way you reached the position which you now
occupy in the science so dear to you. It came in no other way, it
could come in no other. The child is subjected to the necessity of
first learning the alphabet before it is prepared to spell, and must
understand the meaning of words before it can comprehend the sentence
it reads. So in this investigation. That which is apparently of
little meaning must first be learned, the alphabet must be mastered,
hard words pronounced, and all must be understood before there is a
fittedness for progression. The wisest on earth, aye, the wisest in
spirit life, are learners, students: none but God is perfectly wise;
and it is no humiliation to any mind that it contains not all of
wisdom. Let us say to you that if patient in your investigations, you
shall in due time obtain that which you so earnestly seek. Could we
work miracles, (a thing impossible,) they would astound rather than
enlighten your mind. Could we withdraw the veil which separates the
vision from the things you desire to see in our spheres of life, you
have no data by which you could make plain to yourself or to the eyes
of your fellow-man the sights you would behold.
Go on in your searchings, our good friend: the end is not yet with
you. Brilliant minds with brilliant thoughts are burning to give
utterance to earth through you. You are a selected instrument of our
own choosing, and we are watching and guiding in the path and to
the goal you seek. You may not only “speak trumpet-tongued to the
scientific world,” but in _thunder-tones_ to those savans who think
they are the masters of the keys of knowledge.
_Author’s Reply to the preceding Address._
PHILADELPHIA, June 15, 1855.
_To my spirit friends, to whom I owe the preceding address_:
It is quite unnecessary for my angel friends to urge upon my heart, or
upon my reason the nothingness of this world, in comparison with that
of which a description has lately been given to me.
So highly do I estimate the prospect thus awakened, that it seems
almost _too_ good, _too_ desirable to be realized. There are so many
painful ideas awakened in my mind respecting the lot of humanity, by
the events of past and present times, that it is difficult to conceive
that, at the short distance of little more than the eightieth part
of the diameter of our globe, there should be such a contrast. But
to _heighten_ my appreciation of the inestimable value of such an
heirship is utterly uncalled for. If there be any drawback, it is
the misery which pervades this mundane sphere. The sympathy which,
on the one hand, ties you to this world, must, on the other, cause a
participation in the sufferings which pervade all animated nature.
While I am aware that sympathy, as above suggested, would prevent me
from flying from a perception or contemplation of the wretchedness
in question, it seems as if the heaven of Spiritualism were, in
this phase, in some degree open to the objection to the heaven of
Scripture, founded on its too great proximity to hell. Is not the
spiritual heaven too near this sphere, and too much associated with it
by its sympathy, not to suffer indirectly a portion of its miseries?
If there were any thing I should deem to be requisite to render
existence in the spirit world happier, it would be the power of
removing the miseries of this lower world, _and especially those
arising from Error_—the most prolific source of evil. According to
Addison’s allegory, Death admitted the pretensions of Intemperance
to be superior in destructiveness, to those of any of the numerous
diseases which competed for the honour of the premiership in his
cabinet; but might not Error have successfully competed with
Intemperance?—Error, the main cause of intemperance, of intolerant
bigotry, and of war, which destroys both by the sword and by sickness
which it induces?
It is difficult for us to conceive that good, affectionate spirits
are not unhappy at witnessing the distress which they cannot relieve.
The prisoners at Sing Sing are said to undergo mental torture by the
silence imposed upon them. Yet this is imposed upon spirits, when
often a word would prevent fatal events.
Nevertheless, Spiritualism, so far as it prevails, will make all
better: in the first place, by removing error and sectarian discord,
and, in the next place, by making nature the object of our study, and,
indirectly, of our worship, as the work of the Being who created all.
You need not any more strive to stimulate my estimation of the high
office which you bestow on me as promulgator of the knowledge given me
of the spheres, than to excite my appreciation of that knowledge. I
would not relinquish my position for any temporal sovereignty. My love
of truth, my desire for human happiness, would be sufficient for my
pay in causing truth to triumph, as that, of course, would be a heaven
to me in contemplating the misery obviated and the happiness induced.
Doubtless, not to be fairly appreciated would be painful; while
merited applause would be a high gratification; but, were that my
primary motive, I should not deserve applause. All that I would desire
would be, to have that share of honour to which I might be entitled
in common with other colabourers in the cause of truth: to exist in
the spheres on the same plane with the illustrious Washington and his
coadjutors, and associated with my beloved relatives and friends,
having access to the wise and good men of all ages and nations! That
were a heaven indeed! To be worthy of and enjoy such a heaven, is
the only selfish ambition with which I am actuated, so far as I know
myself.
Your truly devoted servant and friend, ROBERT HARE.
Having suggested to my spirit father that it would be expedient that
some names should be attached to the credentials with which the
preceding address from the spirits seemed to endow me by appointment,
he induced several spirits of eminence to accompany him to Mrs.
Gourlay’s this morning, (August 4, 1855.) This gave me an opportunity
to read Lanning’s letter, the address which I received through him as
above represented, and my reply. In return I received the subjoined
communication.
_Communication from an assembly of eminent spirits, sanctioning the
credentials transmitted through the mediumship of Mr. Lanning._
AUGUST 4, 1855.
_Respected Friend_: We cheerfully accompany your father to sanction
the communication given through our medium, Mr. Lanning, to yourself.
My friend, we have sought media in various localities through whom
to accredit you as our minister to earth’s inhabitants, but owing
to unfavourable conditions, we have, in most instances, failed. We
perceive with pleasure that your heart is fully imbued with the
importance of your holy mission. It needs no fulsome flattery from
us to incite you to action. A principle of right and truth pervades
all your movements in this spiritual campaign. We truly style it
a campaign, since you are battling fearlessly against Error, that
hydra-headed monster who has slain his millions and tens of millions.
We have looked forward to the publication of facts involved through
your experimental investigations with interest. The communication
above referred to was given by one who stood high in the estimation of
the people of our great republic; but, for personal reasons, he wishes
to withhold his name.
Be it known to all who may read these credentials, that we sanction
them, and authorize our names to be affixed thereunto.
GEO. WASHINGTON,
J. Q. ADAMS,
DR. CHALMERS,
OBERLIN,
W. E. CHANNING, and others.
_Postscript by the author._
It is a well-known saying that there is “but one step between the
sublime and the ridiculous.” This idea was never verified more fully
than in the position I find myself now occupying, accordingly as those
by whom that position is viewed may consider the manifestations which
have given rise to it in the light wherein they are now viewed by me,
_or_ as they _were two years ago viewed_ by _myself_, and are _now
seen_ by the great majority of my estimable contemporaries.
I sincerely believe that I have communicated with the spirits of my
parents, sister, brother, and dearest friends, and likewise with the
spirits of the illustrious Washington and other worthies of the spirit
world; that I am by them commissioned, under their auspices, to teach
truth and to expose error. This admitted, I may be reasonably inspired
with the sentiment authorized in the preceding credentials, that I hold
my office to be greatly preferable to that of any mundane appointment,
and for the reasons above given in those credentials. But how vast is
the difference between this estimate and that which _must ascribe_
these _impressions to hallucination!_ my _position being that of a
dupe or fanatic_. Yet there can be no man of real integrity and good
sense, unimpaired by educational bigotry, who will not respect sincere
devotion to the cause of piety, truth, and human welfare, here and
hereafter, however displayed. Hence, although the foregoing prefatory
pages should have no other influence, they may operate to show my
own deep conviction of the righteousness of my course, founded, as I
believe it to have been, on the most precise, laborious, experimental
inquiry, and built up under the guidance of my sainted father, as well
as under the auspices of Washington and other worthy immortals.
Those who shall give a careful perusal to the following work will find
that there has been some “method in my madness;” and that, if I am
a victim to an intellectual epidemic, my mental constitution did not
yield at once to the miasma. But let not the reader too readily “lay
the flattering unction to his soul” that ’tis my hallucination that is
to be impugned, not his ignorance of facts and his educational errors.
_The sanction of the spirits, as above given, was obtained under test
conditions; so that it was utterly out of the power of any mortal to
pervert the result from being a pure emanation from the spirits whose
names are above given._
It ought to be understood that the sanction given by the spirits whose
names are attached to the preceding certificate, was obtained under
test conditions, as explained in paragraph bb., dd., in the description
of Plate iv. Moreover, I placed my hand on the instrument illustrated
by Fig. 2 in same plate, so as to question the spirits directly as to
the reliability of the affirmation, previously given to me, and the
fidelity of the medium generally. In both cases the index moved so as
to give an affirmative reply.
SUPPLEMENTAL PREFACE.
The most precise and laborious experiments which I have made in
my investigation of Spiritualism, have been assailed by the most
disparaging suggestions, as respects my capacity to avoid being the
dupe of any medium employed. Had my conclusions been of the opposite
kind, how much fulsome exaggeration had there been, founded on my
experience as an investigator of science for more than half a century!
And now, in a case when my own direct evidence is adduced, the most
ridiculous surmises as to my probable oversight or indiscretion are
suggested, as the means of escape from the only fair conclusion.
Having despatched a spirit friend from Cape Island, at one o’clock on
the third of July, to request Mrs. Gourlay, in Philadelphia, to send
her husband to the bank to make an inquiry, and to report the result
to me at half-past 3 o’clock, the report was made to me as desired.
The subject was not mentioned until after my return to Philadelphia,
when, being at the residence of Mrs. Gourlay, I inquired of her,
whether she had received any message from me during my absence? In
reply, it was stated that while a communication from her spirit mother
was being made to her brother, who was present, my spirit messenger
interrupted it to request her to send her husband to the bank to
make the desired inquiry: that, in consequence, the application was
made at the bank. The note-clerk recollected the application to him,
but appeared to have considered it as too irregular to merit much
attention. Hence the impression _received_ by the applicants, and
communicated to me, was not correct. But as it did not accord with
that existing in my memory, it could not have been learned from MY
mind.
Wishing to make this transaction a test, I was particularly careful to
manage so that I might honourably insist upon it as a test; and, until
I learned the fact from Mrs. Gourlay and from the note-clerk that the
inquiry was made, it did not amount to a test manifestation. But,
if I had been ever so indiscreet, would it not be absurd to imagine
a conspiracy between any person at Cape Island with Dr. and Mrs.
Gourlay, her brother, and the note-clerk at the bank, to deceive me on
my return by concurrent falsehoods?
I submit these facts to the public, as proving that there must have
been an invisible, intelligent being with whom I communicated at Cape
Island, who, bearing my message to this city, communicated it to Mrs.
Gourlay, so as to induce the application at the bank. Otherwise, what
imaginable cause could have produced the result, especially within the
time occupied—of two and a half hours?
The existence of spirit agency being thus demonstrated, I am justified
in solemnly calling on my contemporaries to give credence to the
important information which I have received from spirits, respecting
the destiny of the human soul after death. They may be assured that
every other object of consideration sinks into insignificance in
comparison with this information and the bearing it must have upon
morals, religion and politics, whenever it can be known and be
believed by society in general, as it is by me.
INTRODUCTION.
As introductory to this work, I shall make a few brief remarks on the
following topics:—
Objects of religion.—Diversity of opinion as to the means by which they
have been attainable.—Every sect, excepting one, would vote against any
one.—Consequent sentiments of the Author as embodied in verse.—Reasons
for his believing in the existence of a Deity.—American priesthood
eminently honest and pious.—If people who have obtained a belief in
immortality by _one route_ are better and happier therefor, why object
that others, by another route, should attain the same ends.—The table,
no less than our firesides, an object of interest.—Inconsistency
of those who make their Deity pass through all the stages of human
existence, from the embryo to maturity, in objecting to the transient
employment of tables.—Use of the tables soon laid aside in the
manifestations to which the Author has resorted.—Inconsistency of
accusing Spiritualists of undue incredulity as to scriptural miracles,
and of the opposite defect as respects spiritual manifestations.—Of
certain savans who strain at spiritual gnats, yet swallow scriptural
camels.—Miracles of Scripture, if they ever occurred, can never be
repeated; but the manifestations of Spiritualism will be repeated with
an improved and a multifarious efficiency.—Religion and positive or
inductive science having, under the guidance of devotion and atheism,
been made to travel in opposite directions, are by Spiritualism so
associated as to travel together in the same direction.—The atheist
Comte would dissolve the union between theology and science.—According
to Comte, where true science begins, the domain of theology terminates,
being only a creature of the imagination.—According to Spiritualism, it
is the domain of ignorance that is lessened, while theology, _founded_
on _knowledge_, grows with its growth, and strengthens with its
strength.—An effort to refute the idea of Comte, that the phenomena of
the sidereal creation can be explained by gravitation; which, left to
itself, would consolidate all the matter in the universe into an inert
lump.—Suggestions respecting the devil.—Arguments founded on ignorance.
1. On all sides I presume that it will be admitted that the great
objects of religion are as follows:—
2. To furnish the best evidence of the existence of a Supreme Deity,
and of his attributes.
3. To convey a correct idea of our duty toward that Deity and our
fellow creatures.
4. To impart that knowledge of a state of existence beyond the grave
which will be _happier_ as we are more _virtuous in this life_, and
more miserable as we are more vicious; this knowledge affording the
best consolation amid temporal sufferings of the righteous, and the
strongest restraint upon the vicious indulgence of passion in the
unrighteous.
5. Finally, by these means, to promote morality and the happiness of
man in this world, and prepare him for a blissful position in the world
to come.
6. It must result, from these premises, that whichever is most
competent for the attainment of these all-important ends, will be the
best religion.
7. The above-mentioned postulates being generally admitted, various
recorded traditions, pretended to have been derived from one or more
deities, have been advanced as best calculated to meet the requisitions
in question. Each of the religious doctrines thus advanced is
tenaciously defended by its appropriate priesthood. If the opinions
of the majority of these advocates of their respective revelations be
taken as respects any creed excepting their own, it will be denounced
as originating in error or fraud. The opinion being taken successively
upon _any one_, by all but those to whom it appertains, each would be
condemned.
8. It was under these impressions that the following verses were
written, more than forty years ago. They have recently been published
in a pamphlet on the better employment of the first day of the week.
They serve to show that my skepticism arose from my love of truth,
instead of that aversion from it, ascribed to skeptics by many
well-meaning bigots.
9. Oh, Truth! if man thy way could find,
Not doomed to stray with error blind,
How much more kind his fate!
But wayward still, he seeks his bane,
Nor can of foul delusion gain
A knowledge till too late.
By sad experience slowly shown,
Thy way at times though plainly known,
Too late repays his care;
While in thy garb dark Error leads,
With best intent, to evil deeds
The bigot to ensnare.
Is there a theme more highly fraught
With matter for our serious thought
Than this reflection sad,
That millions err in different ways,
Yet all their own impressions praise,
Deeming all others bad?
To man it seems no standard’s given,
No scale of Truth hangs down from Heaven
Opinion to assay;
Yet called upon to act and think,
How are we then to shun the brink
O’er which so many stray?
10. How far I was a believer in God may be estimated from the following
opinions, which have appeared in the pamphlet wherein the foregoing
verses were published:
On the Evidence of the Existence of a Deity.
BY THE AUTHOR.
11. THE existence of the universe is not more evident than that of the
reasoning power by which it is controlled. The evidence of profound
and ingenious contrivance is more manifested the more we inquire. Yet
the universe, and the reason by which it has been contrived and is
regulated, are not one. Neither is the reason the universe, nor is the
universe the reason. This governing reason, therefore, wherever, or
however it may exist, is the main attribute of the Deity, whom we can
only know and estimate by his works. And surely they are sufficiently
sublime, beautiful, magnificent, and extensive to give the idea of a
being who may be considered as infinite in comparison with man. Yet
as the existence of evil displays either a deficiency of power, or a
deficiency of goodness, I adopt the idea of a deficiency of power in
preference.
12. “If,” as Newton rationally infers, “God has no organs,” the
person of man cannot be made after God’s image, since the human image
is mostly made up by the human organs. Man has feet to walk, arms to
work with, eyes for seeing, ears for hearing, a nose for smelling. It
were absurd to attribute such organs to God.
13. It follows that while we have as much evidence of a Deity as
we have of our own, we are utterly incapable of forming any idea
of his form, mode of existence, or his wondrous power. We are as
sure of the immensity and ubiquity of his power as of the existence
of the universe, with which he must at least be coextensive and in
separatelyassociated. That his power must have always existed, we are
also certain; since if nothing had ever prevailed, there never could
have been any thing: out of nothing, nothing can come.
14. The universe, no less than the Deity, must be eternal, since if at
any time, however remote, the Deity existed without a universe, there
must have been an infinite antecedent period during which the divine
power must have been nullified for want of objects for its exercise. A
Deity so situated would be as a king without a kingdom to govern.
15. I am under the impression that mind is at least as essential to
the creation as matter. It seems to me inconceivable that the various
elementary atoms of the chemist could come into existence, with their
adaptation to produce the multiplicity of efficient combinations which
they are capable of forming, without having been modified by one mind.
The existence of adaptation, I think, proves the existence of mind. But
even were these atoms to possess inherently the adaptation which they
manifest, of what possible utility could be the variegated consequences
thereof, were there no minds to perceive, appreciate, or enjoy them.
The beauty of colour, the music of sound, the elegance of curves or
angles, could have no existence were there no perception of them; since
those attributes are in a great measure attached to objects by mind.
Independently of mind, music is mere aerial vibration, colour mere
superficial texture, or intestinal arrangement producing undulatory
waves variously polarized, which are the proximate causes, which
would be sterile, were there no mind to be actuated by them through
appropriate organs.
16. Could the universe exist without mind, would not its existence be
nugatory?
17. The following allegations seem to me no less true than the axioms
of Euclid:
18. No evil can endure which any being has both the power and desire to
remove.
19. Any result must ensue which any being has both power and desire to
accomplish.
20. No rational being will strive by trial to ascertain that which he
knows as well before as after trial.
21. If God be both omnipotent and omniscient, he can, of course, make
his creatures exactly to suit his will and fancy, and foresee how they
will fulfil the end for which they are created. Wherefore then subject
them to probation to discover traits which by the premises he must
thoroughly foreknow.
22. Is it not more consistent with divine goodness to infer that we are
placed in this life for progressive improvement, and that there is no
evil which can be avoided consistently with his enormous, though not
unlimited, power?
23. Such an inference coincides with the communications recently
received, from the spirits of departed friends, which it is the object
of this publication to promulgate.
24. Unfortunately, human opinion is very much influenced by passion and
prejudice. Hence in questions respecting property, we often find honest
men differing as to what is just. So when any creed is associated with
the hope of enjoying by its tenure a _better_, if not _exclusive_,
pretension to eternal happiness and the favour of God, the sectarian
by whom it may be held becomes honestly tenacious of its despotic
supremacy over all others.
25. I have no doubt that a large portion of our American priesthood are
sincere in the advocacy of the tenets respectively held by them. Among
them I have known some of the best of men, and I have generally found
them more tolerant of skepticism than the majority of their followers.
It has not, however, been unfrequently urged by clergymen as a ground
of adherence to Christianity, that _without it_, there is no authentic
evidence of a future state of existence. I have seen an argument from
an able and respectable Christian writer, urging that there is no
refuge for the mass of mankind to be found in pure deism, unaccompanied
by any specific evidence of a future state.
26. Under these circumstances should Spiritualism afford such a refuge
to those who are utterly dissatisfied with the evidence of the truth
of scriptural revelation, it will certainly be a _blessing to them_;
and those who have heretofore found this essential comfort in one way,
ought not to object should their neighbours find it in another way.
27. An effort has been made to throw ridicule on spiritual
manifestations, on account of phenomena being effected by means of
tables and other movable furniture; but it should be recollected that,
when _movements were_ to be _effected_, resort to _movable_ bodies
was inevitable; and as generally the proximity of media, if not the
contact, was necessary to facilitate the movements, there was no body
so accessible as tables. But these violent mechanical manifestations
were always merely to draw attention; just as a person will knock, or
even kick, violently at a front door, until some one looks out of a
window to communicate with him. The more violent manifestations ceased
both at Hydesville, at Rochester, and at Stratford in Connecticut, as
soon as the alphabetic mode of communicating was employed. I never have
had any to take place during my intercourse with my spirit-friends,
unless as tests for unbelievers, when intellectual communications could
not be made. It is more than fifteen months since I have resorted
to instruments which have nothing in common with tables. Of these
instruments, engravings and descriptions will be found in this work.
28. But is it not a great error to consider our tables as less sacred
than our firesides? Could any appeal more thoroughly vibrate to the
heart of civilized man than that of any invasion of his rights which
should render his fireside liable to intrusion? Hence, in the Latin
motto, “Pro aris et focis,” the inviolability of the fireside is
placed side by side with freedom of conscience. But, with the passing
away of winter, the interest in the fireside declines: ’tis changeable
as the temperature of air. It loses all its force in the tropics; but,
throughout Christendom, the table still draws about it the inmates of
every human dwelling, at all seasons, and in every kind of weather.
Even when not excited by hunger, we value the social meeting which
takes place around it.
29. At tables, moreover, conferences are held, contracts and deeds
signed, and decrees, statute-laws, and ordinances are written.
Treaties, also, are made at tables, on which not the fate of
individuals merely, but of nations, depends.
30. Is the renown of the “knights of the round table” tarnished by
their being only known in connection with the word in question? Is any
director or trustee ashamed of being, with his colleagues, designated
as a “board?”—a humble synonym for table.
31. It was at a table the Declaration of Independence was signed; and
in Trumbull’s picture of its presentation to Congress a table is made
to occupy a conspicuous position. Our tables should be at least as much
objects of our regard as the vicinity of our fireplace.
32. The sarcasms founded on the use of the table in spiritual
manifestations proceed, inconsistently, from those persons who would
bring their deity through all the stages of human life.
33. The human body of Christ must have gone through all the stages
from the embryo to maturity. It was worshipped in a manger, and lived
thirty years in obscurity and inaction. Why all this delay, when the
angel, armed with the power of God, might have addressed Herod, the
Roman emperor, and every other potentate on earth in a single year? The
Almighty softening their hearts, as he hardened that of Pharaoh, the
conversion of mankind had been the inevitable consequence.
34. Alluding to his second advent, Christ used these words:—“They
shall see the Son of man coming in the clouds with great power and
glory.” Mark xiii. 26. Wherefore did not his first coming take place in
this conspicuous, glorious, and unquestionable manner?
35. It is often inquired, Wherefore were not these efforts to
communicate with mankind at an earlier period of the world’s duration?
but it may be demanded in return, Wherefore did not Christ come until
the earth had been peopled, even according to Scripture, about four
thousand years?
36. Why was not the use of the compass, of gunpowder, printing,
the steam-engine, steamboat, railway, telegraph, daguerreotyping,
electrotyping, contrived earlier in this terrestrial sphere? Let
orthodoxy take the beam out of its own eye first.
37. Had Christ taught these arts, they would not only have had a more
general influence during the era of their accomplishment, but have left
a durable and irrefragable proof of a towering mental superiority. As
they would have gone into use, there could have been no question as to
their accomplishment; so that every intelligent being might have become
intuitively cognizant of their wonderful results.
38. The invention of gunpowder, the telegraph, and the mariner’s
compass might have been the means of preventing the inroads of the
Goths and Vandals, and, subsequently, the success of the Mohammedans;
since the Arabians would hardly have availed themselves of these
inventions at the time the Mohammedan conquests were commenced.
39. How important would have been the art of printing to the
promulgation of a correct knowledge of the revelation which was the
alleged object of Christ’s mission!
40. Of those who believe in revelation, it may be inquired, Why the
Hebrews were preferred, as the receivers of divine inspiration, to the
more civilized Greeks, Romans, Hindoos, or Chinese? If revelation was
requisite to one nation, was it not equally necessary to all?
41. Wherefore, after Christ had undergone crucifixion in order to make
people Christians, should Mohammed have been allowed to massacre or
enslave them for being Christians?
42. There is even now great difficulty in effecting those
intercommunications with spirits in this country of universal _legal_
tolerance. I say _legal_, since there is, as Owen alleged, “_too much
Christian despotism of another kind_.”
43. Almost every editor is, more or less, a censor to the press, and a
peon of popularity. The tendency is not to _repress_, but to _gratify_,
and, of course, _promote_ existing bigotry. This bigotry and its
Siamese brother, intolerance, have, in all countries and ages, been
exercising a _mischievous_, though often a _well-intended_, vigilance,
over any innovation of a nature to emancipate the human mind from
educational error; and, whenever supported by temporal power, has
resorted to persecution—even to the use of the sword, of the rack, or
the fagot; and, in this country of boasted freedom and much-vaunted
liberty of the press, shows its baleful power by defamation, or
alleging disqualification for employment, wherever its influence can be
exerted.
44. A conspicuous printer in this city refused to print an edition of
my recent pamphlet, as he would allow nothing to go through his press
which was against the Bible. This shows how far fanaticism will go,
even at this advanced era of science and in this country of vaunted
intellectual freedom.
45. Two hundred years ago, Spiritualism would have been as much
persecuted as witchcraft.
46. In reprobation of unbelief in the scriptural proofs of immortality,
it has been usual for self-complacent believers to urge that the “wish
was father to the thought;” that a sincere desire to perceive the truth
could not exist without conviction; but the opposite must have been
the prevailing weakness among unbelievers in Scripture who have become
spiritualists, if they are now over-credulous in admitting the evidence
on which Spiritualism is founded.
47. I declare solemnly, that I always was intensely anxious to know
the truth; that although, theoretically, I doubted the possibility
of changing the course of things by prayer, yet I did often lift my
thoughts up to God, imploring that some light might be given to me. Of
course, as soon as the facts admitted of no other explanation than that
my father, sister, brother, and other spirit friends, had been engaged
in efforts to convince me of their existence, and of that of the spirit
world, the most intense desire arose to verify the facts tending to
settle the all-important question, whether man is immortal.
48. If the evidence of the truth of revelation were as adequate as
represented by its votaries, my conscientious inability to believe in
it would indicate an undue constitutional skepticism; whence I required
more proof than the great mass of Christians, in order to produce
credence. Yet, now having found the evidence of immortality in the case
of Spiritualism satisfactory, it cannot be urged that my hesitation
respecting the evidence of revelation arose from any unwillingness
to believe in a future state, or unreasonableness as to the evidence
requisite to justify belief. Manifestly, it would be inconsistent to
accuse me of disbelieving in the one case from undue, hard-hearted
incredulity, and yet, in the other, yielding from the opposite
characteristics.
49. Fundamentally, my reasons for not believing in revelation have
been, that it violates certain axioms above stated, (18,) which have
been as clear to my mind as those collated by Euclid.
50. It may be shown that the existing system fails to give any
evidence which can be _subjected to the intuition of each generation
successively_. It rests on the alleged intuition of human beings who
existed ages ago, and of whom we know nothing but what they say of
themselves through history or recorded tradition. It reposes entirely
on the testimony of propagandists, who were interested to give it
importance, or on partial human narrators or compilers. It has been
erected on a species of hearsay evidence, inadmissible in courts of
justice. This species of testimony in the case of Spiritualism is
contemptuously set aside. No one will believe in manifestations unless
intuitively observed. Wherefore this _faith_ in _ancient_ witnesses,
this _skepticism of those of our own times_, even when they are known
to be truthful?
51. On my stating to a distinguished savan a fact which has been
essentially verified since in more than a hundred instances, his
reply was—I would believe you as soon as any man in the world, yet I
cannot believe what you mention. He suggested the idea of its being
an epidemic, with which I was of course infected; nevertheless,
that savan, as a professing Christian, admitted facts vastly more
incredible, depending on the alleged intuition of witnesses who lived
two thousand years ago, nearly. This, doubtless, was the consequence of
educational bigotry, which would have caused a belief in the miracles
of any other religion in which he should have been brought up.
52. Such persons strain at the gnats of Spiritualism, yet swallow the
camels of Scripture.
53. In like manner an Eastern sovereign treated a Dutch ambassador as
deranged, because he alleged that bodies of water, in his country, were
capable of solidification, so as to support people on the surface.
54. But if this skepticism is shown with respect to observers of our
day, how can it be expected that it should not be displayed toward
observers of antiquity?
55. Spiritualism will in this respect have a great advantage, as it
will always be supported by the intuition of its actual votaries. It
will not rest on bygone miracles, never to be repeated, if they ever
occurred, but will rest upon an intercourse with the spirit world which
will grow and improve with time.
56. One of the pre-eminent blessings resulting from this new philosophy
will be its bringing religion within the scope of positive science.
This word positive is employed by the learned atheist Comte to
designate science founded on observation and experiment. It will give
the quietus to the cold, cheerless view of our being’s end and aim
presented in his work.
57. Professor Nichol endeavoured, in the following way, to comfort
his Christian auditors against the apparent incompatibility of the
phenomena of the sidereal creation with the language of Scripture:
Having drawn two lines from the same point, making a right angle,
the learned lecturer said, _Suppose A sets out and pursues one of
these routes, B pursues the other, and both arrive at certain truths;
although these results should not seem to have any thing to do with
each other; yet_, said he, _if they be truths, they must come together
eventually; they cannot always travel away from each other_. But if any
person find that, agreeably to all his experience, the results thus
attained, tend to greater and greater remoteness and inconsistency,
there would be little comfort found in the idea of a possible ultimate
approximation.
58. It is upon this actual fundamental discordancy between scriptural
impressions, and the truths ascertained by experimental and intuitive
investigation, that Comte builds his inference that theology is to be
entirely abandoned. But very different is the position of Spiritualism
relative to positive science. It starts from the same basis of
intuition and induction from facts. It does not controvert any of the
results of positive science within the ponderable material creation,
to which the results contemplated by Comte belong. It superadds new
facts respecting the spirit world, which had so entirely escaped the
researches of materialists, that they entertain the highest incredulity
merely upon negative grounds,—merely because the facts in question have
not taken place within the experience of those who have investigated
the laws of ponderable matter and one or two imponderable principles
associated therewith.
59. Such was the ground of my incredulity; which, however, vanished
before intuitive demonstration.
60. It is admitted by Comte that we know nothing of the sources or
causes of nature’s laws; that their origination is so perfectly
inscrutable, as to make it idle to take up time in any scrutiny for
that purpose. He treats the resort to the Deity as the cause, as a mere
abstraction tending to comfort the human mind before it has become
acquainted with true science, and doomed to be laid aside with the
advance of positive science.
61. Of course his doctrine makes him avowedly a thorough ignoramus as
to the _causes_ of laws, or the means by which they were established,
and can have no other basis but the negative argument above stated,
in objecting to the facts ascertained in relation to the spiritual
creation. Hence when the spirits allege that by their volition they can
neutralize gravity, or _vis inertiæ_,[4] there is nothing in positive
science to confute this. The inability of material beings to neutralize
gravitation by their powers is no proof that spiritual beings cannot
effect this change.
62. Thus while allowing the atheist his material dominion, Spiritualism
will erect within and above the same space a dominion of an importance
as much greater as eternity is to the average duration of human life,
and as the boundless regions of the fixed stars are to the habitable
area of this globe.
63. But although Comte be a man of great learning, his fundamental
opinions appear to be faulty, and his distribution of the operations of
the mind imaginary.
64. In treating of gravitation as the _primary_ law, does he not commit
a blunder? Is not vis inertiæ above indispensable to gravitation, since
it may be conceived to exist without gravitation, while gravitation
cannot exist without vis inertiæ?
65. The power of a body A to draw B toward it can never exceed that
which is necessary to put it into motion, which must be directly as its
vis inertiæ; and where the one is null, the other must be null.
66. I cannot imagine how any philosopher so learned as Comte should not
perceive the reduction of the phenomena of the universe to “different
aspects” of the one faculty of gravitation to be utterly impossible.
In the first place, it has been shown that gravitation could not be
the basis of vis inertiæ, without which it cannot exist; and in the
next place, gravitation has always, at any given point of time, its
possible influence limited to the power of making a body move toward an
appropriate centre of gravity, and afterward remain forever at rest,
unless affected by some extraneous cause.
67. It is alleged also that the phenomena of the universe are explained
by gravitation. I here quote his own words:
68. “_Our business is—seeing how vain is any research into what are
called causes, whether first or final—to pursue an accurate discovery
of these laws, with a view to reducing them to the smallest possible
number._”
69. How is it possible, I demand, to reduce the orbitual motion of
a planet to fewer causes than vis inertiæ, motion, and gravitation?
Vis inertiæ and motion are necessary to momentum; and momentum thus
arising, acting in a tangential direction to that of gravitation, is
indispensable to form, with the force of gravity, the resultant which
constitutes the orbitual curve.
70. Yet from subsequent language in the same paragraph, the idea is
suggested of reducing planetary motions to one cause, gravitation! This
will be perceived from his language, subjoined as follows:
71. “_The best illustration of this is in the case of the doctrine
of gravitation. We say that the general phenomena of the universe are
explained by it, because it connects, under one head, the whole immense
variety of astronomical facts, exhibiting the constant tendency of
atoms toward each other in direct proportion to their masses, and in
inverse proportion to the squares of their distance._”
72. How can the revolution of a single planet about the sun be
explained without the centrifugal or tangential force due to momentum?
Were not gravitation resisted by the projectile velocity constituted by
motion and vis inertiæ, would not all the planets fall into their suns,
respectively?
73. Are there not three essential elements in such orbitual
movements,—vis inertiæ, motion, and gravitation? Are not these as
necessary to an orbit as three sides are to a triangle? and is it not
as great an error to suppose that such movements can continue by the
agency of _one_ of them, as to make one right line serve to enclose a
superficies?
74. Between two philosophers, both equally learned with Comte, one may
be, like him, an atheist, the other, like Newton, a believer in God;
and yet, as respects the whole range of positive science, would there
be any clashing? They would attribute every thing to the same _laws_,
whether these should be ascribed to a deity or not. The origin of the
laws recognised by both would, by one, be ascribed to an inscrutable
God; by the other, to inscrutability without a God.
75. Because the movements of the heavenly bodies are ascribed to the
three elements above mentioned,—an unknown source of projectile force,
vis inertiæ, by which that force is perpetuated, and gravitation, by
which it is modified into elliptical, orbitual revolution, operating as
laws governing planetary movement,—it does not make the astronomer who
adopts this conception less of a theologian; it only makes him a more
enlightened theologian. We ascribe _less_ to the _special_ interference
of the Creator in proportion as our knowledge enables us to perceive
results attained by general laws. This, Comte conceives, causes theists
to be less theological, and to lessen what he seems to view as the
domain which theology is allowed to have. But is it not more correct
to assume that it is only the domain of ignorance which grows less,
while that of theology becomes simpler and more correct, but not
less extensive? It is not that less is ascribed to God, but that the
aggregate is more intelligently ascribed as the laws through which his
agency is recognised are fewer.
76. Newton assumed inertia, gravitation, and motion as the foundation
of his philosophy; but attributed these fundamental properties, or
states of matter, to the will of that governing mind of which he held
the existence to be as evident as that of the matter governed. Comte
does not consider that there is any positive proof of the existence
of such a ruling mind, and does not, therefore, find it necessary to
admit the existence of a Deity. Thus, the states or properties above
mentioned are, with Newton, proximate, with Comte, ultimate, causes.
Hence, when we arrive at the foundation of the Newtonian doctrine, we
cannot go deeper without admitting the existence of a God. Without this
admission, we involve ourselves in the irremediable darkness of atheism.
77. In this respect, I have always been a follower of Newton.
Evidently, both the governing reason and the creation which it rules
must have existed from eternity; since, if nothing ever existed
exclusively, it must have forever endured, and there never could have
been any thing. So, if there ever had been no mind, there never could
have been any mind.
78. The human mind, says Comte, by its nature employs, in its progress,
three methods of philosophizing,—the theological, the metaphysical, and
the positive, differing essentially from each other, and even radically
opposed. Hence, he assumes the _successive_ existence of three modes of
contemplating the aggregate phenomena of the universe, any one of which
excludes the others. The first, “_is the point of departure of the
human understanding; the third, its ultimate, fixed, definite state;
the second, merely a state of transition from the first to the third_.”
79. It seems to be assumed that the intellectual progress of the
human mind must necessarily be through these three stages. Moreover,
it is suggested that each individual, in reviewing the progression
of his mind from childhood to mature age, will perceive that he was
a theologian in his childhood, a metaphysician in his youth, and a
natural philosopher in his manhood. If this did not come from a
distinguished philosopher, I should pronounce it ridiculous. If allowed
to be so egotistical, I must say that I am not aware that I went
through these stages in the different periods of my life.
80. Studying metaphysical works as a part of my education, I took great
interest in the theory of moral sentiments, and published essays on
topics of that nature in the “Portfolio;” but previously, I wrote my
“Memoir on the Blowpipe.” In 1810, my “Brief View of the Policy and
Resources of the United States” was published, in which it was first
truly advanced that credit is money.
81. Subsequently, more than a hundred publications were made by me, for
the most part on chemistry and electricity, yet always intermingled
with political, moral, and financial essays.
82. I am now, more than ever, a theologian; and my first publications
touching that subject date after the attainment of threescore and ten.
83. But theology and religion were subjects always near to my heart;
and were accompanied by the pain arising from the discordancy of my
opinions with those entertained by much-loved relatives and friends.
84. I do not understand how any man of common sense can conceive that
theological, metaphysical, or experimental science can be the separate
object of contemplation; or that the share that either may occupy at
any age, to the exclusion of the others, will not depend on exterior
contingencies.
85. I became a believer in God solely from my intuitive perception of
the existence of a governing reason. Of course, all things were to be
ascribed to that reason ultimately, but proximately to the very laws
which this author considers as the object or basis of positive science.
86. He holds that our inquiries should be bounded by the inscrutability
of the well-ascertained physical properties and laws of matter.
Coinciding, _practically_, with Comte until lately, I held that inquiry
should be bounded by the inscrutability of the Divine Lawgiver, to
whom these laws owed existence. But Spiritualism has opened an avenue
to inquiry beyond the boundary thus practically admitted no less by
myself than by Comte. Other inscrutable laws and phenomena have to be
recognised within a region for the existence of which Comte, in denying
spiritual agency, allows no room.
87. Though, practically, this field of inquiry was shut out from me
as well as from Comte, _theoretically_, it was not excluded by my
philosophy. Although in ascribing the universe to mind, the unity of
its design and harmony of its phenomena led to the inference that
it must be due to one supreme mind, there was still room for the
coexistence of any number of degrees of subordinate mental agency,
between that supreme mind and man.
88. Beside those antagonists to Spiritualism, who would set aside the
evidence of persons living at the present time and who are known to
be truthful, by the evidence of others who lived some thousand years
since, spiritualists are assailed by such as admit their facts, but
explain them differently. Thus the Roman Catholic Church has admitted
the manifestations to indicate an invisible physical and rational power
which cannot be attributed to human agency. But instead of ascribing
them to spirits, good or bad, of mortals who have passed the portal of
death, they consider them the work of Old Nick.
89. If this personage ever did influence the acts of any sect,
manifestly it must have been in those instances in which alleged
religious error has been made the ground for persecution, from the time
of the extirpation and spoliation of the Midianites, Canaanites, and
others, down to that of the extirpation of the Albigenses, the auto
da fé, inquisition, massacre of St. Bartholomew, fires of Smithfield,
roasting of Servetus, and the persecution of the Quakers and witches.
90. So far as the devil is only an imaginary embodiment of the evil
passions of men, as conceived by many enlightened Christians, no doubt
those and many other analagous acts were due to the devil; but when the
benevolent language of the spirits respecting sinners is contrasted
with the cruel doctrine of the church in question, as well as by
others, it can hardly be conceived that this language comes from Satan,
and that of the churches from the “benevolent” Jesus Christ.
91. The following verses, which have already appeared in my letter to
the Episcopal clergy, express the sentiments of the spirits—every soul
having the privilege of reforming, and rising proportionally to the
improvement thus obtained:
92. However late, as holy angels teach,
Souls now in Hades, bliss in Heaven may reach.
All whose conduct has been mainly right,
With lightning speed may gain that blissful height;
While those who selfish, sensual ends pursue,
For ages may their vicious conduct rue,
Doom’d in some low and loathsome plane to dwell,
Made through remorse and shame the sinner’s hell;
Yet through contrition and a change of mind,
The means of rising may each sinner find.
The higher spirits their assistance give,
Teaching the contrite how for heaven to live.
93. Let these lines be contrasted with those which are given in the
work on Heaven of the Rev. Dr. Harbaugh—a most excellent orthodox
clergyman of the German Reformed Church—which are as follows:
94. “But the wicked? alas! for him at that awful moment! Oh! my soul,
come not thou into the secret of his sorrows.
“How shocking must thy summons be, O death!
To him.—
In that dread moment, how the frantic soul
Raves round the walls of her clay tenement;
Runs to each avenue, and shrieks for help;
But shrieks in vain! How wishfully she looks
On all she’s leaving, now no longer hers!
A little longer; yet a little longer;
Oh! might she stay to wash away her stains;
And fit her for her passage! Mournful sight!
Her very eyes weep blood, and every groan
She heaves is big with horror. But the foe,
Like a stanch murderer, steady to his purpose,
Pursues her close, through every lane of life,
Nor misses once the track; but presses on,
Till forced at last to the tremendous verge,
At once she sinks to everlasting ruin.”
95. But I conceive that the existence of a devil is irreconcilable
with all goodness and omnipotency; and that, were a devil created by
God, the Creator would be answerable for all the acts of the being
so created. Evidently, the devil could be nothing else but what
omnipotence should make him, and could do nothing but what prescience
would foresee. The acts of the devil would therefore be indirectly
those of his maker.
96. I would inquire of those who rely on the Bible as the source of
their opinions, how it happens that Moses makes no allusion to Satan as
an agent in the events of which he is the narrator?
97. Though Milton represents that malevolent being as taking the form
of the serpent, Moses, far from sanctioning that idea, makes not only
the individual snake, but the whole genus forever amenable for the part
performed.
98. In his description of hell, Josephus represents an archangel as the
janitor, which is quite inconsistent with Satan’s being the jailor. Is
it conceivable that an archangel should be doorkeeper to the devil?
99. Moreover, in stating the reasons why the doom of the rich man
(broiling to eternity) was irremediable, no allusion is made to the
satanic despot whose inexorable malevolence would have had to be
counteracted.
100. It would seem to be an axiom, that whenever any event does not
take place, it must be because there is no being who has at once the
_power_ and the _wish_ to cause it to happen; and when any event does
ensue, there can exist no being having at once the _power_ and _wish_
to prevent it from happening. Moreover, consistently, no agent can
exist whose destruction is desired by another being, who, having the
right, is competent by mere volition to destroy that agent.
101. It follows, that if there actually does exist any being, such as
is designated by the words _Devil_, _Satan_, _Beelzebub_, to treat
him as the _creature_ of God, would be inconsistent _either_ with the
attribute of all goodness or of omnipotence.
102. Can any act be more devilish than that of creating a devil? Would
it not be blasphemous to ascribe to a beneficent Deity a measure so
truly diabolical? It has been said that the devil is a necessary agent
in God’s providence. How necessary, if God be omnipotent?
103. Does not the necessity of employing a bad agent involve inability
to create a good agent?
104. The evils which exist in the creation may, to a great extent, be
explained by an inevitable limitation of power. Thus, probably, there
could be no virtue were there no vice; no pleasure, were there no pain.
Ecstasy might become painful by unlimited endurance.
105. Without appetites and passions, an animal would be reduced to the
state of a vegetable, which lives without perception.
106. The language held by certain sectarians on such subjects,
seems to me often contradictory of the idea they strive to enforce.
Thus they represent that our sorrows and our pangs are intended for
our amendment, or designed to prevent some greater evil _here_ or
_hereafter_; but what can justify a painful remedy, if there be power
to adopt one which, while equally efficacious, would be painless?
107. God is, on one side, represented as the cause of all the
circumstances under which we exist; yet, on the other, is under the
necessity of afflicting us in order to remove or to remedy them! If
possessing both ability and disposition to reform us without causing us
to suffer, could suffering be inflicted consistently with all goodness?
108. Of a most excellent Roman Catholic I inquired whether it was not
held by their church that a belief in their tenets was necessary to
salvation? The reply was in the affirmative. And yet, said I, of all
who do believe, only those can be saved who do their Master’s will,—who
add good works to an orthodox creed? The reply was again affirmative.
Of all mankind, then, there is but a very small number, comparatively,
who are not, according to the creed in question, to go to hell? Again
I received an affirmative reply. I would then (I rejoined) when I die,
rather go into an eternal sleep, than awake in heaven to find so many
of my fellow-creatures in endless misery, the mere knowledge of which
would make heaven itself a hell to a good-hearted angel.
109. Another species of objection to the existence of spirits is, that
although movements of bodies are admitted to take place without any
perceptible or conceivable mortal agency, the existence of spirits as
the cause is to be disbelieved, because the observers have not been
successful in getting replies such as they think would have been given
were spirits the source.
110. Thus a very distinguished physician, Dr. Bell, has alleged that
nothing has in his investigations been communicated which was not
previously in the mind of one or more mortals present. This is one
of the instances in which the assailant of Spiritualism founds his
argument in his error. It is an argument which has no other basis than
inaccurate information, because I am enabled to disprove the truth of
the conclusion on which the inference is founded.
111. Nevertheless, I am not surprised that an inference should have
been made, which holds good as respects certain spirits or media,
though not others. If a pack of cards be so cut that the card exposed
cannot be seen by any mortal present, it may be found that although
certain spirits cannot describe the card, unless seen by some
person present, yet other spirits can describe the card under these
circumstances. Among my guardian spirits, there are two who have
repeatedly described the card exposed fortuitously by cutting a pack,
as in the process for determining trumps in a game of whist.
112. Since reading Dr. Bell’s remarks, cards, taken indiscriminately
from a pack, and laid down behind the medium and myself, the
denomination unseen by any mortal, have been named correctly by one of
the spirits alluded to, although, about the same time, another eminent
spirit could not name cards when similarly employed.
113. Agreeably to my experience in a multitude of cases, spirits have
reported themselves who were wholly unexpected, and when others were
expected. When I was expecting my sister in Boston, my brother reported
himself. Lately, when expecting her, Cadwalader was spelt out, being
the name of an old friend, who forthwith gave me a test, proving his
identity. As this spirit had never visited my disk before, I had not
the smallest expectation of his coming.
114. My spirit brother referred to a confidential conversation had with
my brother Powel, in which the former was alluded to, when nothing was
farther from my mind than that he had been present as an invisible
listener.
115. I will now mention a fact of recent occurrence, which completely
refutes Dr. Bell’s inference: Being at Cape May, one of my guardian
spirits was with me frequently.
116. On the 3d instant, at one o’clock A. M., I requested the faithful
being in question to go to my friend Mrs. Gourlay, No. 178 North Tenth
street, Philadelphia, and request her to induce Dr. Gourlay to go to
the Philadelphia Bank to ascertain at what time a note would be due,
and that I would sit at the instrument at half-past three o’clock
to receive the answer. Accordingly, at that time, my spirit friend
manifested herself, and gave me the result of the inquiry.
117. On my return to the city, I learned from Mrs. Gourlay that my
angelic messenger had interrupted a communication, which was taking
place through the spiritoscope, in order to communicate my message,
and, in consequence, her husband and brother went to the bank, and
made the inquiry, of which the result was that communicated to me at
half-past three o’clock by my spirit friend.
118. This differed from the impression which I had from memory, and
was not, of course, obtained from my mind. And it is evident that the
medium could not have known of my message until she was made to receive
it.
119. But independently of the inability to communicate ideas, not
pre-existing in the minds of mortals present, which has been so
erroneously inferred to exist by Dr. Bell, let this eminent physician
suggest any conceivable explanation of the phenomena attested by him,
excepting that founded on the agency of spirits.
120. And, independently of any other proof, the fact that one of my
guardian spirits bore a message from me at Cape May to Mrs. Gourlay
at Philadelphia, so as to induce her to do what was requested, is
evidently, of itself, inexplicable under any other view than that of a
spirit having officiated.
121. To conclude, I hope that while Spiritualism will give a quietus
to atheism, it will be found, agreeably to the facts and reasoning
presented in this book, better sustained by evidence, and to answer
the great objects of religion, as above stated, vastly better than any
other religious doctrine.
THEOLOGICAL AXIOMS.
Is not the affirmative of any of these queries, as evidently true as
any of the axioms of Euclid?
Did not that thought from heaven proceed,
According God’s mercy to every creed,
Which however pagan, howe’er untrue,
Is meant to give our Creator his due?
May not devotion to God be shown,
Whether through Christ or Mohammed known?
Whether men die in holy war,
Or kneel to be crushed by Juggernaut’s car?
Mankind would God in error leave,
Yet penally for that error aggrieve.
Did God a special creed require,
Each soul would he not with that creed inspire?
Can a glaring evil endure
Despite of the power and will to cure?
Must not any event arrive
For which both will and power strive?
Will not any result obtain
Which power unites with will to gain?
If God can creatures make to suit his will,
Foresee, if they can, his design fulfil;
Wherefore to trial, those creatures expose,
Traits to discover, which he thus foreknows?
[Illustration: _M. B. Gourlay_]
INTUITIVE EVIDENCE
OF THE
EXISTENCE OF SPIRITS.
NARRATIVE OF THE AUTHOR’S EXPERIMENTAL INVESTIGATION OF SPIRITUALISM.
122. THE first fruit of my attention to the phenomena of table
turning, was the following letter. I trust I shall not be considered
as self-complacent, when I allege it to be an exemplification of _wise
ignorance_, which is about equivalent to folly. The wisest man who
speaks in ignorance, speaks foolishly to the ears of those who perceive
his ignorance. The great mass of men of science appear in this light to
spiritualists when they argue against Spiritualism. Men who are only
_nominally_ Know Nothings have proved a formidable party in politics;
unfortunately, Spiritualism has, in its most active opponents, _real_
Know Nothings, who will not admit any fact of a spiritual origin,
unless such as they have been educated to believe. In that case, many
have powers of intellectual deglutition rivalling those of the anaconda
in the physical way.[5]
_Letter in reply to an Inquiry respecting the influence of Electricity
in Table Turning._
PHILADELPHIA, July 27, 1853.
123. “_Dear Sir_: 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 electric current. Moreover, I am confident that if by any
adequate means an electrical current were created, however forcible,
it could not be productive of table turning. A dry wooden table is
almost a non-conductor, but if forming a link necessary to complete a
circuit between the sky and earth, it might possibly be shattered by
a stroke of lightning; but if the power of all the galvanic apparatus
ever made was to be collected in one current, there would be no power
to _move_ or otherwise affect such a table.
124. “Frictional electricity, such as produced by electric machines,
must first be accumulated and then discharged, in order to produce any
striking effect. It is in _transitu_ that its power is seen and felt.
125. “Insulated conductors, whether inanimate, or in the form of
animals, may be electrified by the most powerful means, without being
injured or seriously incommoded. Before a spark of lightning passes,
every object on the terrestrial surface, for a great distance around,
is subjected to a portion of the requisite previous accumulation. Yet
it is only those objects which are made the medium of discharge that
are sensibly affected.
126. “Powerful galvanic accumulation can only be produced by those
appropriate arrangements which concentrate upon a comparatively small
filament of particles their peculiar polarizing power; but nothing
seems to me more inconsistent with experience than to suppose a table
moved by any possible form or mode of galvanic reaction. It was
ascertained by Gaziot that one of the most powerful galvanic batteries
ever made could not give a spark _before_ contact to a conductor
presented to it, at the smallest distance which could be made by a
delicate micrometer. If there is any law which is pre-eminent for its
invariability, it is, that _inanimate_ matter cannot, _per se_, change
its state as respects motion or rest. Were this law liable to any
variation, we should be proportionably liable to perish; since in that
case the revolutions and rotations of our planet and its satellite
might undergo perturbations by which the ocean might inundate the
land, or the too great proximity or remoteness of the sun cause us to
be scorched or frozen. If the globe did not carry the Pacific more
steadily than the most competent person could carry a basin of water,
we should be drowned by the overflow of the land. I recommend to
your attention, and that of others interested in this hallucination,
Faraday’s observations and experiments, recently published in some of
our respectable newspapers. I entirely concur in the conclusions of
that distinguished experimental expounder of Nature’s riddles.
ROBERT HARE.”
127. This publication drew forth the following remonstrance in the
subjoined letter, which does great credit to the correctness of the
author’s observation and sagacity. It contributed, together with a
personal invitation from Dr. Comstock to attend a circle, to induce the
investigation upon which I entered immediately afterward.
SOUTHWICK, MASS., Nov. 17, 1853.
128. “_Dear Sir_: I had the pleasure of a slight acquaintance with
you, something less than twenty years ago, when I exhibited telescopes
in Philadelphia. You will, I trust, excuse the liberty I take in
writing to you now. I have seen your letter to the Philadelphia
Inquirer upon table moving. I never believed it was caused by
electricity or galvanism, but is it not as likely to be these, as
muscular force? You agree with Professor Faraday that the table is
moved by the hands that are on it. Now I know, as certainly as I
can know any thing, that this is not true in general, if it is in
any instance. There is as much evidence that tables sometimes move
without any person near them, as that they sometimes move with hands
on them. I cannot in this case doubt the evidence of my senses. I
have seen tables move, and heard tunes beat on them, when no person
was within several feet of them. This fact is proof positive that the
force or power is not muscular.
129. “If any further evidence was necessary to set aside Professor
Faraday’s explanation, it is found in abundance in the great variety
of other facts taking place through the country, such as musical
instruments being played upon without any hands touching them, and a
great variety of other heavy articles being moved without any visible
cause. If tables never moved except when hands were on them, the case
would be different; but as they do move, both with and without hands,
it is plain that the true cause remains yet to be discovered.
130. “I wish, sir, that you had leisure and opportunity to witness
some other phases of this matter, which seem not yet to have fallen
under your notice, and I think you would be satisfied that there is
less ‘hallucination’ and ‘self-deception’ about it, than you have
imagined. The intelligence connected with these movements has not been
accounted for.
131. “If these things can be accounted for on scientific principles,
would it not be a great acquisition to science, to discover what those
principles are? If, however, science cannot discover them, the public
are deeply interested in knowing the fact. It is certainly of great
importance that these strange things that are taking place everywhere
should be explained. It is affecting the churches seriously; whether
for good or for evil is uncertain until the truth is known. No cause
has yet been assigned that does not imply a greater absurdity than
even to believe, as many do, that it is caused by spirits either good
or bad, or both.
132. “I have examined this matter for the last three years with as
much carefulness as possible, and am not satisfied. If the force is
not muscular, as it is certain that it is not, I wish science to try
again.
“Yours, respectfully, AMASA HOLCOMBE.”
133. It will be perceived that the letter alluded to by Mr. Holcombe,
written in reply to some inquiries respecting my opinion of the cause
of table turning, was published in the Philadelphia Inquirer, in July,
1853. This letter will show that I was at that time utterly incredulous
of any cause of the phenomena excepting unconscious muscular action on
the part of the persons with whom the phenomena were associated. The
inferences of Faraday, tending to the same conclusion, I thoroughly
sanctioned.
134. As no allusion to spirits as the cause had been made by this
Herculean investigator in the letter which drew forth mine, they were
not contemplated in my view of the subject. Had I ever heard spiritual
agency assigned as a cause, so great was my disbelief of any such
agency, that it would have made no impression on my memory.
135. Though present on several occasions when table turning was the
subject of discussion, it was not, within my hearing, attributed to
spiritual agency. In common with almost all educated persons of the
nineteenth century, I had been brought up deaf to any testimony which
claimed assistance from supernatural causes, such as ghosts, magic, or
witchcraft.
136. Subsequently to my publication corroborating the inferences of
Faraday, having, in obedience to solicitations already cited, consented
to visit circles in which spiritual manifestations were alleged to
be made, I was conducted to a private house at which meetings for
spiritual inquiry were occasionally held.
137. Seated at a table with half a dozen persons, a hymn was sung with
religious zeal and solemnity. Soon afterward tappings were distinctly
heard as if made beneath and against the table, which, from the perfect
stillness of every one of the party, could not be attributed to any one
among them. Apparently, the sounds were such as could only be made with
some hard instrument, or with the ends of fingers aided by the nails.
138. I learned that simple queries were answered by means of these
manifestations; one tap being considered as equivalent to a negative;
two, to doubtful; and three, to an affirmative. With the greatest
_apparent sincerity_, questions were put and answers taken and
recorded, as if all concerned considered them as coming from a rational
though invisible agent.
139. Subsequently, two media sat down at a small table, (drawer
removed,) which, upon careful examination, I found to present to my
inspection nothing but the surface of a bare board, on the under side
as well as upon the upper. Yet the taps were heard as before, seemingly
against the table. Even assuming the people by whom I was surrounded,
to be capable of deception, and the feat to be due to jugglery, it was
still inexplicable. But manifestly I was in a company of worthy people,
who were themselves under a deception if these sounds did not proceed
from spiritual agency.
140. On a subsequent occasion, at the same house, I heard similar
tapping on a partition between two parlours. I opened the door between
the parlours, and passed to that adjoining the one in which I had been
sitting. Nothing could be seen which could account for the sounds.
141. The medium to whose presence these manifestations were due, then
held a flute against the panel of the door, and invited me to listen.
On putting my ear near to the flute, tapping was quite audible. On the
ensuing evening, I carried with me a sealed glass tube, a hollow tube
of the same material, and a brass rod. These being successively held
against the door panel, similarly to the holding of the flute, the
rapping was again heard.[6]
142. I have much reason to confide in the disinterestedness of the
medium through whose assistance these facts were observed. She would
not allow me even to make a present to her child; and her sitting
for me was deemed prejudicial to her comfort and health, so that by
the advice of her physician it was finally discontinued. Her parents
believed the manifestations obtained through her influence to be caused
by spirits.
143. Sitting at another mansion, in company with an able lawyer, (an
unbeliever in Spiritualism,) as well as an accomplished female medium
and two other persons, sounds were heard like those above mentioned.
The lawyer alluded to, though from his profession accustomed to
distrust and to scrutinize evidence, admitted that he found it utterly
impossible to account for these sounds by any visible agency.
144. In order to make my narrative of the evidence upon the subject
of rapping continuous, I would state that during the evening of my
first visit to the circle of spiritualists, as above mentioned, while
grasping with my utmost energy a table at which I was seated, two
female media, by merely placing their hands upon the surface of the
table on the opposite side, caused it to move to and fro, in despite of
my utmost exertions.
145. Visiting another circle under the influence of another medium,
I found that _tilting_ a table was substituted for the sounds as a
means of manifestation. As one rap signifies no, two, doubtful, and
three, affirmative, so is it with the motions, or tippings, as they are
usually called.
146. Passing the fingers over the letters upon an alphabetic
pasteboard, like those to assist children in learning their letters,
when it comes over the required letter, its selection is indicated
either by a tapping or tilting. By this process, when the medium’s eyes
were directed to the ceiling, as independently observed by the legal
friend above mentioned, as well as myself, the following communication
was given:
147. “_Light is dawning on the mind of your friend; soon he will speak
trumpet-tongued to the scientific world, and add a new link to that
chain of evidence on which our hope of man’s salvation is founded._”
148. The lawyer declared that he was utterly unable to conceive how,
by the human means apparently employed, such sentences could be
elaborated. Legerdemain on the part of the person who took down the
manifestation was the only way to get rid of this evidence without
resorting to the agency of some invisible intelligent being, who, by
operating upon the tables, at once exercised physical force and mental
power.
149. But assigning the result to legerdemain was altogether opposed
to my knowledge of his character. This gentleman, and the circle to
which he belonged, spent about three hours, twice or thrice a week, in
getting communications through the alphabet, by the process to which
the lines above mentioned were due. This would not have taken place,
had _they_ not had implicit confidence, that the information thus
obtained proceeded from spirits.
150. Subsequently, I contrived an apparatus which, if spirits were
actually concerned in the phenomena, would enable them to manifest
their physical and intellectual power independently of control by any
medium. (See Engraving and description, Plate I.)
151. Upon a pasteboard disk, more than a foot in diameter, the letters
cut out from an alphabet card were nailed around the circumference, as
much as possible deranged from the usual alphabetic order. About the
centre a small pulley was secured of two and a half inches diameter,
fitting on an axletree, which passed through the legs of the table,
about six inches from the top. Two weights were provided—one of about
eight pounds, the other about two pounds. These were attached one
to each end of a cord wound about the pulley, and placed upon the
floor immediately under it. Upon the table a screen of sheet zinc was
fastened, behind which the medium was to be seated, so that she could
not see the letters on the disk. A stationary vertical wire, attached
to the axle, served for an index.
152. On tilting the table, the cord would be unwound from the pulley
on the side of the larger weight, being wound up simultaneously to an
equivalent extent on the side of the small weight, causing the pulley
and disk to rotate about the axle. Restoring the table to its normal
position, the smaller weight being allowed to act unresisted upon the
cord and pulley, the rotation would be reversed. Of course, any person
actuating the table and seeing the letters, could cause the disk so to
rotate as to bring any letter under the index; but should _the letters
be concealed from the operator_, no letter required could be brought
under the index at will.
153. Hence it was so contrived that neither the medium seated at the
table behind the screen, nor any other person so seated, could, by
tilting the table, bring any letter of the alphabet under the index,
nor spell out any word requested.
154. These arrangements being made, an accomplished lady, capable of
serving in the required capacity, was so kind as to assist me by taking
her seat behind the screen, while I took my seat in front of the disk.
155. I then said, “If there be any spirit present, please to indicate
the affirmative by causing the letter Y to come under the index.”
Forthwith this letter was brought under the index.
156. “Will the spirit do us the favour to give the initials of his
name?” The letters R H were successively brought under the index. “My
honoured father?” said I. The letter Y was again brought under the
index.
157. “Will my father do me the favour to bring the letters under the
index successively in alphabetical order?” Immediately the disk began
to revolve so as to produce the desired result. After it had proceeded
as far as the middle of the alphabet, I requested that “the name of
Washington should be spelt out by the same process.” This feat was
accordingly performed, as well as others of a like nature.
158. The company consisted of but few persons besides the medium, who
now urged that I could no longer refuse to come over to their belief.
Under these circumstances the following communication was made by the
revolving of the disk: “_Oh, my son, listen to reason!_”
159. I urged that the experiment was of immense importance, if
considered as proving a spirit to be present, and to have actuated the
apparatus; affording thus precise experimental proof of the immortality
of the soul: that a matter of such moment should not be considered
as conclusively decided until every possible additional means of
verification should be employed.
160. This led my companions to accuse me of extreme incredulity. The
medium said she “should not deem it worth while to sit for me again,”
and one of the gentlemen sat himself down by the fireside, declaring me
“to be insusceptible of conviction, and that he would now give me up.”
161. Nevertheless, the medium, relenting, gave me another sitting
at her own dwelling a few days afterward; when I had improved the
apparatus by employing two stationary weights by which the cord
actuating the pulley, as in the drill-bow process, was made to pull it
round by a horizontal motion of the table supported on castors, instead
of the tilting motion.
162. The results confirmed those previously received, my father
reporting himself again. He said that my mother and sister were with
him, but not my brother. I inquired “if they were happy.” The disk
revolved so as to bring the letter Y under the index, signifying the
affirmation.
163. On the following week, I took my apparatus to the house of a
spiritualist, where a circle was to meet. The apparatus being duly
arranged, a lady whom I had never before noticed, and by whom my
apparatus was seen for the first time, sat down at my table behind the
screen. The spirit of an uncle who had left this life was invoked by
this medium. Her invocation being successful, the spirit spelt his name
out in full; other names were spelt out at request.
164. Although the requisite letters were ultimately found, there was
evidently some difficulty, as if there was some groping for them with
an imperfect light. This has been explained since by my father’s
spirit. He alleges that preferably the eyes of the medium would be
employed, but that, although with difficulty, he used mine as a
substitute.
165. But although, with a view to convince the skeptical, spirits will
occasionally give manifestations when the vision or muscular control
of the medium is nullified, it is more difficult for them to operate
in this way; moreover, it is more difficult for some spirits than for
others.
166. Those spirits by whom I obtained my test manifestations were
interested in my success. Others have refused to aid me in like manner.
One who has assisted me with much zeal, has communicated that he would
work my apparatus when arranged for a test; but, that as it caused much
more exertion, and, of course, retardation, he advised that the test
arrangement should not be interposed when it could be avoided.
167.[7]The table, at this stage of my inquiry, was not more than thirty
inches in length. I had improved the construction in the following way:
168. Two of the legs were furnished with castors, through holes duly
bored. Through perforations in the other two legs a rod was introduced,
serving as an axle to two wheels of about five inches diameter. One
of these wheels was grooved, so as to carry a band which extended
around the pulley of the disk. Hence, pushing the table nine inches
horizontally by the necessary rotation of the supporting wheels, caused
the disk to make a complete revolution. It was while the table was of
the size above mentioned, that I first saw the violent action to which
they might be subjected without any corresponding or commensurate
visible cause. The hand of the medium being laid on the table at about
half-way between the centre and the nearest edge, it moved as if it
were animated, jumping like a restive horse.
169. Having my apparatus thus prepared, a medium sat at my table, the
screen intercepting her view of the disk. No manifestation took place
through the disk, though other indications of the presence of spirits
were given. Hence, inducing the medium to sit at an ordinary table,
I inquired if any change could be made which would enable them to
communicate through my apparatus? The reply through the alphabetic card
was, “Let the medium see the letters.” At first it struck me that this
would make the experiment abortive, as it would remove the condition
by which alone independency of interference by the medium was secured.
However, it soon occurred that by means of a metallic plate, made quite
true, and some brass balls, like billiard balls, with which I was
provided, I could neutralize the power of the medium to move the table,
so that she could not influence the selection of the letters, though
permitted to see them.
170. Accordingly, as soon almost as the medium placed her hands on the
plate resting on the ball, and without any other communication with
the table, the disk began to revolve in such a way as to bring the
letters under the index in due alphabetic order. Afterward various
names were spelled, and communications were made. At subsequent
sittings, the grandfather and brother of the medium manifested their
presence successively by spelling their names on the disk. My father,
by means of this apparatus, gave me the name of an uncle who was
killed by the Arabs nearly seventy years ago. In order that, without
any possibility of contact with the legs, the medium might sit at the
table, the length was subsequently extended to six feet, being so made
as to separate into three parts, for convenience in carrying from one
place to another. It is under this modification that it is represented
in Plate 2 accompanied by a description, with the medium sitting as
when employed in obtaining some of the manifestations herein mentioned.
On the left may be seen the wheels and axle. The front wheel may be
distinguished, with its groove securing the band which embraces it,
together with the pulley on the disk.
171. The disk represented in this figure differs from the one
represented above, (employed in my first investigations,) in having the
alphabet in the usual order. But they are so made as that one can be
made to replace the other, when requisite.
172. On one side of the long table, Plate 2, a board or tray on castors
is represented. This was used sometimes as a support for the hands of
the medium, by its being interposed between them and the table. On one
occasion, where the hands of the medium were supported by the plate and
ball upon this tray, it was moved briskly to and fro upon the table,
the hands of the medium and the ball and plate accompanying the motion.
173. On various subsequent occasions I have had this experiment of
putting the hands of the medium on a plate and balls repeated, and
with the same result. The interposition of the plate and balls makes
it much more difficult for spirits to move a table than when the hands
are directly applied. In the latter case, the spirits actuate the
hands primarily, and the table or apparatus secondarily; but when the
hands are incapacitated from influencing the motion, the spirit has to
assail the inanimate matter directly, assisted only by an emanation
from the medium. In this attack upon ponderable matter, the spirits of
the second sphere are the most capable; but even with their assistance,
the condition of the medium must be very favourable to render success
possible.
174. I next resorted to an apparatus like the plaything called a
see-saw, excepting that the fulcrum, instead of being under the middle
of the board, was situated at one-fourth of the whole length from one
end. There was one foot on one side of the fulcrum, and three feet on
the other. The disk and its axle was transferred from the table, Plate
I, near to the longer end of this seesaw-like apparatus. The cord
attached to two weights was employed as above described, so that as
the disk was made to rise or fall with the vibration of the board by
the action of the cord, a revolution took place, bringing the letters
successively under the index, as already explained to have resulted
from the movements of the table.
175. The disk being situated edgewise to the medium, the letters could
not be seen. Under these circumstances, the hands of the medium were
placed upon the surface of the smaller portion of the board outside of
the fulcrum. The disk revolved to and fro, so as to bring the letters
under the index in due alphabetic order. Moreover, while this process
was under way, to render the result more unquestionable, I interposed
a screen between the disk, and the eyes of the medium, without causing
any arrestation of the process.[8]
176. Afterward upon the table supported on wheels or castors, and
moving the disk by a band, I used a tray on castors to support the hand
of the medium.
177. When the hands of the medium, or those of any other operator, were
placed upon this tray, it was impossible to move the table by means
of it, because much less force would make it move on its castors than
would move the table. Sometimes the tray would be moved backward and
forward with rapidity, the table remaining quite still. Yet, on urging
that the table should be moved, this desideratum would be conceded,
and the tray would become stationary, relatively, to the table. On one
occasion, when an intelligent spirit was manifesting, I interposed a
brass ball (Plate I.) and plate between the tray and the hands of the
medium, and then requested that the tray might be moved. My request was
obeyed; the tray moved repeatedly about a foot to and fro, accompanied
by the hand of the medium, the ball remaining at rest, relatively, to
the tray.
178. Having my apparatus at the residence of the lady by whom it had
been actuated in the third trial above mentioned, (172) this lady
sitting at the table as a medium, my sister reported herself. As a test
question, I inquired “What was the name of a partner in business, of
my father, who, when he had left the city with the Americans during
the Revolutionary war, came out with the British, and took care of the
joint property?” The disk revolved successively to letters correctly
indicating the name to be Warren. I then inquired the name of the
partner of my English grandfather, who died in London more than seventy
years ago. The true name was given by the same process.
179. The medium and all present were strangers to my family, and I had
never heard either name mentioned, except by my father. Even my younger
brother did not remember that of my father’s partner.
180. Subsequently, in the presence of a medium utterly unacquainted
with my family, to whom I was first introduced in December, 1853, and
who had only within two years previously removed to our city from
Maine, I inquired of my father the name of an English cousin who had
married an admiral. The name was spelled out. In like manner the maiden
name of an English brother’s wife was given—an unusual name, Clargess.
181. The principle of my apparatus for spiritual manifestations
has been employed on a smaller scale by Mr. Isaac T. Pease, of
Thompsonville, Connecticut, substituting the reaction of a spring for
that of a weight, and making the index revolve instead of the disk.
(Plate I.)
182. By the modification which I made for the employment of this
smaller instrument communication was greatly facilitated. I had
subsequently a copious interchange of ideas with my father, brother,
and sister, and other friendly spirits. (See engraving and description,
Plate I, Fig. 2.)
183. At the house of a spiritualist who had been holding circles for
more than a year, I had confirmatory evidence of the intelligence by
which spirit rapping is regulated. I was allowed to subject the table
employed to a strict scrutiny, removing the drawer to obtain a more
thorough inspection. This table was nevertheless repeatedly agitated
with an energy which could not be ascribed to the hands placed quietly
upon its surface by a circle of persons perfectly quiescent. Often at
this circle, and at others during the chanting of hymns, have I seen
a table thus situated keeping time by its vibratory movements with a
sympathetic tremour.
184. The spirit friend of a medium present, who called herself Amanda
Ford, used on request to make a sound like that of the hammering by
blacksmiths, designated as “ten-pounds-ten.” This sound would be
shifted to that of sawing or sweeping. Doubtless, these manifestations
might be imitated by certain ventriloquists; but I had not the smallest
reason to suspect ventriloquism, and Amanda gave me the following
unquestionable proofs of her spiritual existence:
185. Taking up the alphabetic card, and holding it up near my face,
in a feeble light, with the back toward the medium, so as not to be
inspected by any one else, I asked Amanda, as I should pass my fingers
over the letters, to indicate those necessary for spelling out her
name, by the usual manifestation. The name was in this way correctly
spelt out.
186. In the next place, at the same time and under the same
circumstances, I asked her then to spell the name of Washington.
Passing my fingers over the letters of the alphabet, not regularly but
zigzag, and stopping a short time at the letters adjoining the right
ones, that much-revered name was correctly spelt out, with one single
error, the omission of the G.
187. Suspicion that the rapping or tapping could arise from any
mechanism concealed in the table, was precluded when they were made
under my own tables, fitted up with my own hands.
_Of manifestations founded on table movements without contact, or such
contact, as cannot be sufficient to cause the result._
188. It was at the same mansion, where the above-mentioned
manifestations were observed, that I first saw a table continue in
motion when every person had withdrawn to about the distance of a foot;
so that no one touched it; and while thus agitated on our host saying,
“Move the table toward Dr. Hare,” it moved toward me and back again.
At the same premises, when between the hands of each of two media and
a small table a plate upon a brass ball was interposed, without any
other communication with it, the table was violently overset, so as to
have its legs uppermost. Yet while thus upside down, it continued to
vibrate, a single finger of a medium girl, about twelve years of age,
being the sole means of human contact therewith. This I ascertained,
with the greatest care, by kneeling on the floor and causing the finger
of the medium, by the tip of which alone her touch was effected, to be
situated between me and the light of a lamp.
189. In the observations above stated, respecting the movements of
the table _when untouched_, I was aided by the presence of my friend
Joseph Hazard, Esq., of Narragansett, Rhode Island, who occupied a seat
opposite to mine on the other side of the table; so that while he saw
all clear on one side, I saw all clear on the other. In my narrative
I have adverted to two recent instances in which severally, in the
presence only of the medium and myself, the table moved, as I could
judge, about eight inches, being at the same time untouched by either
of us.
190. Next in importance to the movements of tables which take place
without any contact, are those in which the table rises under the
hands of the medium laid gently upon it. On one occasion I saw a large
circular table, supported by three massive claws on castors, overset
several times by the influence of three ladies, who were media. In
order to have this experiment performed with as much precision as
circumstances would permit, I seated myself on one side of the table,
so as to be equidistant from two of the three claws by which it was
supported. The intermediate medium, was directly opposite the third
claw, while the others stood one on each side of her. My relative
position was such, that as they were standing upright before me, I
could look at their persons partially below as well as above the table.
These arrangements having been made, the three media laid their hands
on the table a little beyond the margin, so that they could not apply
their thumbs below the edge and thus assist the table to raise. Under
these circumstances I was enabled to watch the media above as well as
below the table, by casting my eyes upward and downward alternately,
they being all on their feet, and standing upright. It was under these
conditions, that the table, in three successive trials, came over
toward me and went back to its normal position.
191. It did not slam down quickly, when on arriving at such a position,
as to make it impossible for the ladies to resist its farther descent;
but descended gently, rising slowly in recovering its usual upright
position.
192. I called one morning at the dwelling of a medium to whom allusion
has been made more than once in my narrative. I sat down at a table
with the medium, her father, and a gentleman who accompanied me. I
inquired if any of my spirit friends were present; the table tilted
negatively. “Will the spirit give its initials through the alphabetic
card?” In reply the letters M C were indicated. My companion, whose
attention had been withdrawn, on hearing the result, said: “They are
the initials of my daughter’s name;” exclaiming, “_Maria, are you
here?_”
193. The table tilted in the affirmative, vivaciously, as if the
daughter’s heart were in the movement.
194. Maria proving to be a sprightly spirit, a lively conversation
ensued. I inquired if she could not work my apparatus; she answered
through the card, “_It is impossible for a spirit to work your
apparatus; I am very sorry._” I replied that evidently it was not
impossible, since it had been actuated by spirits successfully several
times. “You mean to say,” I added, “that it is difficult.” To this
she replied affirmatively by three tilts of the table.
195. As through the influence of the medium, who sat at the table with
us, communications had been received through my apparatus several
times, the alphabet arranged from a state of disarrangement, and names
spelt out by the revolution of the disk, it cannot be imagined that
the medium could have influenced the alphabetical communications in
this instance, since the medium, even if prone to deception, would have
perceived it ridiculous to allege it impossible to work an apparatus
which had on several occasions under her influence, proved the opposite
to be true, in the presence of her father as well as myself.
196. It has been already mentioned in the narrative (164.) that my
spirit father, and spirit friend W. W., had alleged that they worked my
apparatus with great difficulty when under test conditions, from their
great desire to make me a convert to Spiritualism. It was, therefore,
quite consistent that a spirit, who had no such powerful motive, should
have preferred to find an apology for not actuating my apparatus,
rather than to have studied, or sought for the means of surmounting the
obstacles.
197. As all the manifestations, observed on this occasion, were by the
tilting or partial lifting of the table, I urged the spirit to aid me
in obtaining a test that these manifestations came not from the medium,
but from herself, a spirit. I immediately procured from a basket
which I had previously brought to the premises, a brass ball, turned
truly spherical, like a billiard ball, and a plate of zinc which had
been ground quite true. I placed the ball on the table, the plate on
the ball, and the hands of the medium on the plate. She had no other
communication with the table than that which was thus established.
Pressing on the ball when situated between perpendicular lines falling
inside of all the legs of the table, would of course only press it
downward more firmly on its feet.
198. Things being thus arranged, I solicited Maria to repeat the upward
jerks which she had employed in the communication which she had been
making. Her father joined his solicitation to mine, pointing out that
my object was to obtain evidence, which would satisfy the scientific
world that such manifestations were due to the agency of spirits.
199. After a little delay the table rose under the ball, the plate, and
the hands of the medium, with greater force than had been displayed in
any of the foregoing movements.
200. Subsequently, being in company with Maria’s father, at the
dwelling of a spiritualist, and sitting with a medium at the table
supporting an apparatus for alphabetical communications, the spirit
of Maria, who seems to follow her worthy father with much filial
affection, reported herself. I inquired whether she remembered our
previous meeting, and what means I resorted to as a test. She replied,
“You used a plate and ball to support the hands of the medium, which I
knocked away.”
201. While receiving communications from my spirit sister, the table
tilting toward the medium, so as to cause the cord actuating the index,
by being through a string tied to a weight on the floor, alternately to
be withdrawn and returned, consequently, winding off and on the pulley
which turned the index, I suggested that the relative position of the
medium should be reversed, so that she should be on the same side with
the apparatus. By this change the table would have to rise under the
hands of the medium. The proposed modification was successfully carried
out.
202. I asked my sister how a spirit could work an apparatus with the
medium’s hands on the upper surface of the table; the reply was, that
the presence of the hands of the medium enabled the spirit to act in
opposition to them.
203. Under this head comes the experiment in which a board was
supported so as to turn on a fulcrum, one foot of the board being on
one side of the fulcrum, and three feet on the other, the longer end
suspended on a spring balance. When a medium, eleven years old, placed
his hands on the short end, that end rose while the other, of course,
went down; in some instances, showing an increase of downward pressure
on the balance, equivalent to seven pounds.
204. This experiment was subsequently repeated at my laboratory, in the
presence of John M. Kennedy, Esq. Having a basin of water on the board,
the boy’s hands being merely immersed in the water, and not touching
the parietes of the containing vessel; the balance was affected as in
the experiment above described, although not to so great an extent.
205. In one case, Mr. Kennedy satisfied himself, that the medium did
not touch the vessel, by placing his own hands below those of the
medium.
206. My much-esteemed friend, Prof. Henry, having treated this result
as incredible, I was induced to repeat it with the greatest precision
and precaution, as represented in Plate 3. The board, as already
described, being about four feet in length, is supported by a rod as
a fulcrum at about one foot from one end, and, of course, three feet
from the other; a glass vase, about nine inches in diameter and five
inches in height, having a knob to hold it by when inverted, had this
knob inserted in a hole made in the board, six inches nearly from
the fulcrum. Thus, the vase rested on the board, the mouth upward.
A wire-gauze cage, such as is used to keep flies from sugar, was so
arranged by well-known means, as to slide up or down on two iron rods,
one on each side of the trestle supporting the fulcrum. By these
arrangements it was so adjusted as to descend into the vase until
within an inch and a half of the bottom, while the inferiority of its
dimensions prevented it from coming elsewhere within an inch of the
parietes of the vase. Water was poured into the vase so as to rise into
the cage till within about an inch and a half of the brim.
207. A well-known medium (Gordon) was induced to plunge his hands,
clasped together, to the bottom of the cage, holding them perfectly
still. As soon as these conditions were attained, the apparatus being
untouched by any one excepting the medium as described, I invoked the
aid of my spirit friends. A downward force was repeatedly exerted upon
the end of the board appended to the balance equal to three pounds’
weight nearly.
208. It will be perceived that in this manifestation, the medium
had no means of communication with the board, beside the water. It
was not until he became quite still, that the invocation was made.
Nevertheless, he did not appear to be subjected to any reacting force.
Yet, the distance of the hook of the balance from the fulcrum on which
the board turned, was six times as great as the cage in which the hands
were situated. Consequently, a force of 3 × 6 = 18 pounds must have
been exerted. The board would probably have been depressed much more,
but that the water had been spilled by any farther inclination of the
vase.
209. This experiment has since been repeated again and again, but on a
smaller scale, when, not only the downward force was exercised, _but
the spelling of words was_ accomplished.
210. On one occasion, when no result ensued, it appeared to arise from
the water being so cold as to chill the medium, because, on warming
it up to a comfortable temperature, the desired manifestations were
obtained.
211. At the same time and place, after the manifestation by means
of the spring balances above described (207) had been accomplished,
I requested my spirit friends to repeat that which has been above
mentioned, as performed by putting the hands of a medium upon a plate
and ball supported by a tea-table. (199.)
212. Accordingly, the attending medium being placed under exactly the
same circumstances and conditions, a similar violent tilting ensued.
213. Dr. Child, together with the same medium and myself, placed our
finger ends all reciprocally in contact, and about a quarter of an inch
above a tea-table. After an interval of about two minutes, the table
rose, and was tossed from the legs on one side to those on the other
forcibly.
214. During a visit to New York, I entered the apartment where one of
the Misses Fox was sitting. There were more than half a dozen persons
present. On my entrance, I inquired, “Does any one here recognise
me, so as to know my name?” No person answered that I was known. As
soon, however, as I inquired, my spirit sister announced herself, and
indicated my name.
215. During a visit made to Boston last autumn, on sitting with a
medium, my sister addressed me in the following way, by spelling the
words out upon the disk apparatus just described:
Brother beloved, of ardent soul,
Striving to reach a heavenly goal;
Wouldst thou attain the blissful height
Where wisdom purifies the sight;
Where God reveals to humblest gaze,
The bliss and beauty of his ways
Incline thine ear to angels bright,
Who radiant from the realms of light,
For ever hover near,
To offer thee, sweet words of cheer.
216. Only the first couplet in these verses differs at all from
those which were given in the impromptu, the words having been too
flattering for me, to have mentioned. Soon after being at the residence
of a highly-esteemed friend, who is a medium, my spirit sister, who
manifests much love for this lady, reporting herself, I told her of
the change which I thus desired to have made. The reply was, “I give
you full liberty to alter my verses; you know I never wrote two lines
of poetry while in the flesh.” Miss Ellis is no poetess, still less is
Mrs. P., the medium.
217. After my lecture at the Melodeon, being at the residence of
Mrs. Hayden, an accomplished medium, I requested a repetition of the
experiment, of which I had given an account on that occasion, in which
the view of the disk was cut off from the medium, by the interposition
of a screen; and Mrs. Hayden consenting, an arrangement was made so
as to satisfy the bystanders, as well as myself, that the letters on
the disk could not be seen by her. Under these conditions the name of
Washington was spelt out.
218. I have had this test repeated under Gordon’s mediumship, as well
as that of others, several times. Afterward, Mrs. Hayden sitting aloof,
on making the index move successively to each letter, those required
for the name of Jefferson were selected in due order, by rapping at
the one in demand, as it came under the index.
219. Through the influence of Mrs. Hayden, an uncommon test was
afforded by my faithful spirit sister.
220. My charming, intelligent friend, Mrs. Eustis, daughter of the
late Rev. Dr. W. E. Channing, though not a believer in Spiritualism,
became desirous of seeing the manifestations so much relied upon by me.
Having accompanied me to the residence of Mrs. Hayden, Mrs. Eustis was
sitting beside her, while through her influence my sister was making
a communication by means of the apparatus described. (Plate I, Fig.
2.) When the process commenced, the hand of Mrs. Hayden was resting
on the lever in the usual position, but was subsequently lifted, so
as to allow Mrs. Eustis, as well as myself, to see between it and the
wooden surface, without creating any apparent abatement of the power of
indicating the requisite letters. (Description of Plate I, par. _e_.)
221. While the process still proceeded under these conditions, Mrs.
Eustis, having placed her hand upon the surface of the board lever,
alleged that she felt it imparting motion to her hand.
222. Dr. W. F. Channing has since informed me that Mrs. Eustis’s
account of these manifestations, as given to him, coincide with those
given to him by me.
223. Sometime after this feat was performed through Mrs. Hayden, I
inquired of my sister if she could not perform it through an excellent
medium under whose influence communications were making at the time of
this inquiry. It was replied that Mrs. Eustis being unconsciously to a
certain extent a medium herself, the power of Mrs. Hayden was augmented
by her presence.
224. But as respects the selection of letters without the assistance
of the eyes of the medium, I have had many instances of this being
done, although the facility of its performance is various, not only
with different media and with different spirits, but likewise when
the spirit and medium are the same: it varies with the state of the
medium. I sat more than an hour with an accomplished medium, during
an excessively hot evening, without receiving any communication; in
consequence, as I supposed, of the effect of the heat upon her organism.
225. The interposition of water contained in a glass vase, upon the
broad part of the lever actuating the index, so that the hands of the
medium can touch nothing but the water, has an effect analogous to
the lifting of the hand as above described, since the only difference
in the conditions is, that in the one case there is air, in the other
water, interposed.
226. It has been stated that, by the interposition of water, the power
of actuating the index was paralyzed; yet merely warming the water
enabled the manifestation to proceed, so as to empower the spirit to
spell such names as were called for. (210.)
227. In one instance, I took a book from my pocket which the medium had
never seen, and opened it at a page where the heading “Publisher’s
Preface” was conspicuous, without allowing the medium to see any thing
more than the back of the book. Holding the page exposed to the disk,
the spirit spelt out “_Publish_—,” and then seemed unable to proceed.
Meanwhile, the medium called to her little son to be quiet; forthwith
the deficient letters, _ers_, were supplied, so as to finish the word
“_Publisher’s_.”
228. The medium alleged that her mind was imbued with the idea that the
word “publishing” was coming forth, and with a view to aid the spirit,
lent some muscular aid to the letters necessary to complete that word;
but attention to her child causing her mind to be withdrawn, the spirit
immediately selected the letters above indited. On the same occasion I
opened the same book, keeping the back toward the medium, opposite to
an engraving of Jefferson: immediately, Jefferson was spelt out.
229. On my way to Boston, I visited Mrs. Ann Leah Brown, formerly Miss
Fox. At about eight in the morning, I found her under very unfavourable
circumstances: Mrs. Brown had been watching the previous night with a
sick child. Nevertheless, considering me as an advocate of the cause of
truth, a short sitting was given to me, during which my faithful spirit
sister manifested herself by comparatively loud knockings.
230. Through this I learned that Mrs. Brown was not in condition
to make it expedient to resort to her mediumship then, had not the
necessity of attending to her sick child formed a sufficient impediment.
231. On my return from Boston, I called again on this interesting
medium, and then saw a table, situated at the distance of more than a
foot from her person, which was quiescent, make a movement to and fro
of at least eight inches. Moreover, as I sat on the opposite side of an
intervening table, I felt unexpectedly a slight touch against my leg as
if by a human finger.
232. During this visit, Mrs. Brown created much interest by giving a
brief account of the trials which herself and her sister had undergone,
being on the one hand urged to give their services to the community,
as the means of promoting truth, while on the other they were treated
as impostors or jugglers. The impression left on my mind was extremely
favourable as respects Mrs. Brown’s sincerity in her Spiritualism and
in her goodness of heart.
233. In consequence of her invitation, I attended a circle at her
house a few days subsequently, when I saw, in addition to all the
usual manifestations, the following for the first time: Under a table
around which the party was seated, a sheet of paper was deposited on
the carpeted floor. A pencil was placed upon the paper; soon after, on
examination, I found my name scrawled thereon.
234. Two small bells situated upon the floor beneath the table were
rung, and subsequently it was found that one of them had been lifted
and seated on the other.
235. My spirit sister has since informed me that my name was written
upon the paper by my spirit friend William Blodget.
236. While at Boston, having read to a friend a communication from my
father through a writing medium, I placed it in one of my pockets,
and proceeded to the Fountain Inn. When there, I felt for it without
success. Unexpectedly, I went to Salem by the cars, and returned the
same evening. On undressing myself the scroll was missing, and I
inferred that it had been lost between the place where it had been read
and the inn above named, where I felt for it unsuccessfully. On going
next morning to Mrs. Hayden’s, and my spirit father reporting himself,
I inquired whether he knew what had become of the scroll. It was
answered, that it had been left upon the seat in the car on my quitting
it at Salem.
237. Inquiring of the conductor, who was on duty in the car where it
had been left, he said that it had been found on the seat, was safe
at Portland, and should be returned to me next day. This promise was
realized.
238. On one occasion, sitting at the disk with Mrs. Hayden, a spirit
gave his initials as C. H. Hare. Not recollecting any one of our
relations of that name precisely, I inquired if he were one of them.
The reply was affirmative. “Are you a son of my cousin Charles Hare,
of St. Johns, New Brunswick?” “Yes,” was spelled out. This spirit then
gave me the profession of his grandfather, also that of his father, and
the fact of the former having been blown into the water at Toulon, and
of the latter having made a miraculous escape from Verdun, where he had
been confined until his knowledge of French enabled him to escape by
personating in disguise an officer of the customs. Only one mistake was
made in referring to my English relatives, respecting an uncle’s name.
Other inquiries were correctly answered.
239. Subsequently, the brother of this spirit made us a visit in
Philadelphia, and informed us that the mundane career of his brother
Charles Henry, had been terminated by shipwreck some few years anterior
to the visit made, as mentioned, to me.
240. No one being present beside myself, and the medium ignorant of
Latin, my father spelt out upon the disk the words he had pointed
out to me in Virgil more than fifty-five years ago, as expressive of
the beating Entellus gave Dares, as described by Virgil—“_pulsatque
versatque_;” also the word which so much resembles the sound of
horses’ hoofs trampling on the ground, “_Quadrupedante_.”
241. A spirit of the name of Powel tendered his services, and undertook
to spell Cato, but instead of that name, Blodget, my friend, occupied
the disk, and spelt his own name, and afterward Cato. On the same
occasion Blodget spelt out and designated words without the medium
seeing the alphabet.
242. The employment of letters to express ideas neither existing in the
mind of the medium nor in mine, cannot evidently be explained by any
psychological subterfuge. The name Blodget being indicated by reference
to the alphabet, instead of Cato, which was promised, precludes the
idea that it was learned from the mind of any mortal present.
243. It must be manifest that the greatest difficulty which I had to
overcome during the investigation of which the preceding pages give a
history, arose from the necessity of making every observation under
such circumstances as to show that I was not deceived by the media.
244. But having latterly acquired the powers of a medium in a
sufficient degree to interchange ideas with my spirit friends, I am
no longer under the necessity of defending media from the charge of
falsehood and deception. It is now my own character only that can be in
question.
245. Upon this the occurrence of the manifestation to which I am about
to allude rests. (Reference to this has been made in the Introduction
to this work, 115.)
246. The fact that my spirit sister undertook at one o’clock, on the
3rd of July, 1855, to convey from the Atlantic Hotel, Cape May Island,
a message to Mrs. Gourlay, No. 178 North Tenth street, Philadelphia,
requesting that she would induce Dr. Gourlay to go to the Philadelphia
Bank to ascertain the time when a note would be due, and report to me
at half-past three o’clock; that she did report at the appointed time;
and that on my return to Philadelphia, Mrs. Gourlay alleged herself to
have received the message, and that her husband and brother went to the
bank in consequence. With the idea received by the latter, my sister’s
report coincided agreeably to his statement to me. All this proves
that a spirit must have officiated, as nothing else can explain the
transaction.
247. The note clerk recollects the application, but does not appear to
have felt himself called upon to take the trouble to get the register,
which was not in his hands at the time. Hence the impression received
by the applicants was not correct, but corresponded with the report
made to me by my sister, which differed from the impression on my
memory, and of course, was not obtained from my mind.
HYMN CHANTED TO MY SISTER, AND HER REPLY.
248. My sister having mentioned her name in the spheres, to be Queen of
Flowers. I substituted this name translated into Latin in the Sicilian
Mariners’ Hymn, replacing virgo by soror, the Latin for sister; seraph
for mater; bonissima for piissima; carissima for purissima; and cura
for ora. It then read as follows:—
248. Oh! bonissima, oh! carissima
Dulcis soror, amata
Florum regina
In cœlo cognita
Cura, Cura, pro nobis
Cura, cura, pro nobis
Seraph amata intemerata
Cura, cura, pro nobis.
249. As soon as this was chanted, the following reply was given through
the spiritoscope, at which I was sitting with Mrs. Gourlay as medium:
250. “DEAR BROTHER:—I answer your prayer by saying I do watch over
you, and pray for your welfare. I am grateful for your remembrance, and
shall strive to deserve it. O! brother, our cause is a common one, and
we feel the same interest in its promulgation. I am daily striving to
disseminate its truths, but can make little progress, having so much
ignorance to contend against. I know that the truths of progression,
with the help of a good and wise God, will ultimately prevail over all
the land; but when that happy time comes to earth, your freed spirit
will rove the endless fields of immortality with those loved friends
who have gone a little while before. Then will we revel in delights
which, in comparison with earth’s joys, are far more beautiful and
sublime. I wish you could look with the eye of prescience, and see that
glorious time, when all nations shall become as a band of brothers.”
CORROBORATIVE EVIDENCE OF THE EXISTENCE OF SPIRITS.
251. The evidence of the manifestations adduced in the foregoing
narrative does not rest upon myself only, since there have been persons
present when they were observed, and they have in my presence been
repeated essentially under various modifications, in many instances,
not specially alluded to.
252. The evidence may be contemplated under various phases: First,
those in which rappings or other noises have been made, which could
not be traced to any mortal agency; secondly, those in which sounds
were so made as to indicate letters forming grammatical, well-spelt
sentences, affording proof that they were under the guidance of some
rational being; thirdly, those in which the nature of the communication
has been such as to prove that the being causing them must, agreeably
to accompanying allegations, be some known acquaintance, friend, or
relative of the inquirer.
253. Again, cases in which movements have been made of ponderable
bodies, either without any human contact, or with such contact as could
not be productive of the resulting motion.
254. Cases in which such movements of bodies have been of a nature to
produce intellectual communications, resembling those obtained as above
mentioned by sounds.
255. Although the apparatus by which these various proofs were
attained, _with the greatest possible precaution and precision_,
modified them as to the manner; essentially all the evidence which I
have obtained, tending to the conclusions above mentioned, has likewise
been substantially obtained by a great number of observers. Many who
never sought any spiritual communication, and have not been induced
to enroll themselves as spiritualists, will nevertheless not only
affirm the existence of the sounds and movements, but also admit their
inscrutability.
256. But we have now, in a matter-of-fact, business-like publication,
by E. W. Capron, a record of the original manifestations at Hydesville
and Rochester, in New York; where, as it is well known, they produced
intense interest, excitement, and controversy; which gave rise to
successive town-meetings, and the appointment of committees by these
meetings for the purpose of ascertaining whether any other cause could
be discovered for the manifestations, except the spiritual beings who
assumed them to be their doings. Some of the persons appointed to make
the investigation, were prepossessed with the belief that the phenomena
were due to some juggling contrivance. One alleged that he would
throw himself over the Genesee Falls, or prove the knockings due to
humbuggery. Another alleged that the media, aware of his prepossession,
would not for one hundred dollars have him on the committee; yet both
these persons being put on the committee, the latter came out in favour
of the inscrutability of the noise; while the former neither accounted
for it, “_nor threw himself over the falls_,” as Mr. Capron pointedly
alleges.
257. Subsequently, in the city of New York, the mystery was subjected
to the ordeal of a public investigation by a number of distinguished
citizens, whose reports confirmed those of the Rochester committees.
Fennimore Cooper was among those appointed on the New York committee,
and was the means himself of obtaining an unequivocal test. His
sister’s death, which had resulted from being thrown from a horse, was
correctly stated by her spirit in every particular, in reply to mental
inquiries by him made.
258. Again at Stratford, Connecticut, at a house of a minister of the
gospel, manifestations were made fully as striking as those which had
occurred at Hydesville and Rochester, so as to establish in the mind of
this estimable clergyman, and in those of many others acquainted with
the facts, a belief in spiritual agency. (1667)
_Corroborative evidence by the Rev. Allen Putnam, of Roxbury, Mass._
259. As affording support to the testimony which I have given, I
deem it expedient to cite that of the Rev. Allen Putnam, formerly a
Unitarian clergyman and preacher in Augusta, Maine, having been in the
legislature of that State, and for some time editor of the New England
Farmer. Mr. Putnam had the advantage of a theological and collegiate
education at Harvard. I heard an able and erudite lecture from this
worthy spiritualist, at Boston last October.
260. Mr. Putnam entered upon the investigation of the manifestations in
July, 1852, nearly eighteen months before my investigation commenced.
Like me, he began as an unbeliever, and was converted by communications
received from the spirits of his wife and relatives, who had left this
life. In a company ignorant of the fact that he had married twice, his
first wife had made herself known to him, so as to create a conviction
of her identity.
261. In the next place, his ancestors communicated with Mr. Putnam, so
as to satisfy his mind that they were the beings they professed to be.
I do not enter into the detail of the facts which created conviction in
the mind of this respectable observer; my object is to show that other
minds have gone through the process which has influenced mine, in order
that sceptics may not “lay the flattering unction to their souls”
that ’tis my _madness_ speaks in _favour_, not their _prejudices_
that speak _against_, the conclusions in which investigators of sound
understanding have concurred.
262. Mr. Putnam alleges: “Some uncommon movements have occurred in my
presence. I have seen a table moved without any visible power applied
to it.”
263. The following narrative is taken from the pamphlet published by
the author in question. It is quite characteristic of the variety of
character found in the spheres. This juvenile spirit owed his education
entirely to his schooling in the spirit world. It will be perceived
that he died while yet an infant. (Page 34, Paragraph 3.)
264. “Entering a medium’s room one morning, I saw a gentlemanly,
intelligent man, apparently about thirty, sitting at the table and
putting questions. Soon a tiny rap was heard, and the name Natty was
spelled out. ‘Who are you?’ said the man. ‘I am your brother;’ was the
answer. ‘No,’ said the man, ‘I had no such brother.’ ‘You had,’ said
the rapper. ‘No,’ said the man. ‘Yes,’ said the other. ‘Well, let us
see,’ added the man. ‘How old were you, Natty, when you died?’ ‘Five
days,’ was the answer. ‘How long since you died?’ ‘Thirty-five years.’
The gentleman here bit his lip in thought, and said—‘I believe there
was an infant brother who died before I was born, but I thought they
called him Oliver.’ ‘No,’ was the response, ‘they called him Natty,
and I am he.’ ‘Natty,’ said the man, ‘how do you know that I am your
brother?’ ‘By love,’ he answered. ‘By love?’ said the questioner; ‘but
don’t you love others as well as relatives?’ Ans. ‘We like others, and
love relatives!’ ‘What,’ it was then asked—‘what is the difference
between love and like?’ The word LOVE was immediately written in large
letters, two or three inches long, and _like_ was traced under it in
_very small_ letters. ‘Natty,’ continued the man, ‘you are not my
brother, but are some one else, attempting to impose upon me.’ ‘I am
your brother,’ was the earnest rejoinder. ‘Then, will you tell me what
sphere you are in?’ ‘The fourth,’ he said. ‘The fourth, ah? Now I’ve
caught you—for as you died in infancy, you was fitted for the seventh
sphere when you left the earth.’ ‘I have been there;’ was the response.
‘Have been there, and yet are now in the fourth! how is that? are you
moving backward? coming down?’ ‘No, I am an adviser in the fourth.’
‘Adviser! what is that? a sort of superintendent?’ ‘Yes.’ ‘Oh! you are
in office, then?’ ‘Yes.’ ‘Do you get any pay? We pay well for such
things here.’ ‘Yes, I get pay.’ ‘What pay?’ ‘The pleasure of seeing
those under me progress.’
265. “I then said to the gentleman stranger, ‘Sir, you have found your
_match_, if not your brother. I think I would own the relationship;’
and in continuance I remarked, that this seemed to be a very bright,
cheerful spirit; when there was written—‘I am always laughing.’
266. “My next remark was—‘Natty, I should like to make your
acquaintance.’ ‘Hand out your card;’ was the instant response. Finding
no card in my pocket, I wrote, secretly, on a slip of paper—‘Mr. Allen
Putnam, Eustis St., Roxbury’—turned the paper over, placing the writing
down upon the table, kept my hand over the paper, and asked Natty to
make a copy. Instantly the medium’s hand wrote—Mr. A. P., U. St. Rox.
The writing on my paper had been seen by me alone, and I was looking
for a copy in full, but received only abbreviations, and those of
every word, Eustis being reduced to the letter U. This closed my first
interview with him.
267. “Some weeks afterward, when he was forgotten, the medium’s hand
wrote, ‘Mr. A. P., U. St. Rox.—I have used your card.’ ‘Natty,’ said
I, ‘as you left the earth when very young, I would like to know how
you learned the English language.’ He answered, ‘My mother knew it,
I think;’ and asked, ‘Will you let my mamma come?’ ‘Certainly, with
pleasure.’ And the following was written:
268. “‘My friend, you must not be angry with my darling boy. It
ofttimes grieves me to have him, so pure, use such wild phrases. I am
your friend, as a soldier in the cause. ELIZABETH Y-—-.’
269. “Very often this little bright spark comes out with something
unexpected, amusing, or witty; but at all times he manifests a
very marked disposition to be obliging and kind. Once, when his
communication seemed to be closed, I said, ‘You are not going, Natty?’
‘Yes—gone—don’t you see the dust fly?’ ‘Where,’ I asked, ‘do you pick
up such phrases?’ ‘Hear ‘um.’
270. “On another occasion he said, ‘My friend, you must not put on a
long face when you come to talk with supposed ghosts. You must not
believe all they tell you to. You must not go to the end of the world
and jump off, because they tell you to.’
271. “When once I said to him, ‘How do you go to work, Natty, to use a
medium’s hand?’ He said, ‘Why, you see, we just passes a chain of light
around the wrist, and that sets it to shaking. The next operation is
to make it write, of course. Sometimes the words are allowed to pass
through the brains. We now have such a power over this medium, that we
can make her shake awfully.’ ‘Try my wrist, Natty,’ said a lady who
was present. ‘Dear, beloved aunty, I’ve got a peck of love for you, but
I can’t make you trace my purified thoughts on the clean paper.’”
For those who endeavour to get rid of the evidence of respectable
witnesses, such as Mr. Putnam, by representing them as dupes, and the
media as impostors, it may be well to quote the following passage from
the same publication: (Page 44.)
272. “Within the last fourteen months I have seen twenty-two or three
different mediums—all but four of them private ones—taking no pecuniary
compensation; and more than half of them are our own citizens, several
of whom are now present in this assembly. I have spent very many hours
in their presence. Have seen them at their homes—at my own home—and in
the parlours of neighbours and friends. I have met and watched them
in the broadest sunlight and at evening. Every desirable opportunity
has been furnished me for detecting machinery, jugglery, or imposture,
and I have faithfully, but in vain, strove to find something mundane
a sufficient cause for all these wonders. That trick or humbug is
sometimes attempted by pretenders to uncommon susceptibilities, no one
will have a wish to deny. But very many of the mediums, private ones,
are as much above these things as are the very best persons among the
witnesses.
273. “One medium, an active, energetic business man, of more than sixty
years, has submitted himself to be used by me at any time, however
suddenly called upon, whether in his counting-room or in mine,—whether
called in his shirt sleeves from the woodpile, or coalbin, or dressed
up and ready for company; and I have used him and watched him daily
almost, and that through several successive months. Many mediums have
been watched for long periods, and under quite varied circumstances;
and, though the power exerted through any of them is very far from
being uniform, and though the mode of manifestation is in no two alike,
yet I have seen no sign of its being anywhere applied by machinery; or
of its being varied by any preparation or act of the mediums themselves.
274. “They deny, one and all, young and old, educated and ignorant
alike—they all deny, and that, too, in the most private and friendly
circles, where all the thoughts flow out,—they all deny that they
exercise their wills at all in the production of these wonders. And I
cannot rate that fairness very high which, in the face of such a fact,
will persist in saying that all of it is trick, imposture, humbug. More
than one hundred thousand witnesses have looked on, and yet are unable
to prove to any extent the cheats alleged. More than five thousand
mediums in this country unitedly and persistedly declare that they use
no machinery and practice no trick.”
275. This charge is utterly futile when we see persons in affluence
converted by their own mediumship, as in the case of two of my most
esteemed friends.
276. My conversion was effected before I attended any public medium. To
the ladies by whom it was effected my requisitions could only have been
onerous, had not the desire for truth to oblige me been a strong motive
for the pains which they were made to take.
277. It does not seem sufficiently understood by those who object to
Spiritualism, upon the ground of the inconsistency of the opinions
given by spirits, that our next state of existence is one of
progression, and that we go there with all our imperfections, which are
removed more or less slowly.
278. “Many men, many minds,” is an old adage: it is equally true as
respects the inhabitants of the spirit world, excepting that as their
elevation in that world is higher, accordance in opinion is more
prevalent. In the spirits of the fifth sphere, and those above that
sphere, I find little diversity in important facts or doctrines.
279. Allusion is made to this diversity in some communications from
Franklin, to Mr. Putnam, which are as follows:
280. “The mortals of earth expect truth from the spirit land; they
think that it is perfect, and that the angels are omnipotent. Oh, how
far do they wander in the darkness of their own minds! The spirit home
is _progressive_, like unto this: the canting hypocrite passes into the
heavens with the same thoughts; the simple babe too passes into this
new-born life with all its childlike innocence. Each one has to mount
the ladder of progression.”
281. “There are millions in the spirit world that know not of the
existence of this planet, even as the children of this earth know not
of the starry world above. But on beholding angels descend to this
hidden planet, they follow, and in wonderment behold a new world, and
that world inhabited. Then do they find whence they originated.
282. “Allusion has been made to the one-sided support given to
Spiritualism on the part of those who admit many of the most important
facts, yet do not ascribe them to the spirits of the departed. These
opponents were alleged to be of different features; one ascribing
them to Satan, the other disputing their spiritual origination,
because agreeably to their _imperfect_ information, certain traits
were found to be deficient which should exist, were the intellectual
communications due to the spirits of our departed fellow-creatures.
The idea of these spiritual manifestations owing their existence to
Satan has already been noticed, (88,) but from the communications which
will be given in this work must appear still more untenable than they
have, as I trust, been proved to be. As one of the most respectable of
these, who deny the existence of spirits, the distinguished Dr. Bell,
of Somerville, Massachusetts, has been noticed. (110.)
283. “It is conceived that Dr. Bell’s positive evidence in favour of
phenomena which he has seen, gives so much more weight in favour of
the existence of spirits than his arguments on negative grounds, as to
what he happens not to have seen or learned, that I will quote here
his account of the manifestations which he has described, after having
observed them with great circumspection:
284. “Dr. Bell commenced (at a meeting of hospital directors) by
expressing his surprise that at the meeting, last year, of so large
a number of persons whose lives were spent in investigating the
reciprocal influences of mind and body, scarcely a single member had
given a moment’s attention to a topic directly in their path, which,
whether regarded as merely an epidemic mental delusion, or as a new
psychological science, was producing such momentous effects upon the
world. It was now said to number over two millions of believers, had
an extended literature, a talented periodical press in many forms, and
had certainly taken fast hold on many minds of soberness and power. He
was well aware how easily it was turned to ridicule, and that there
were many who would be ready to ask, when they saw hospital directors
seriously discussing the spiritual phenomena, _Quis custodiet ipsos
custodes?_
285. “But if there was any class of men who had duties in this
direction, it was those of our specialty. Our reports contain the
record of many cases of insanity said to be produced by it. It was
important, whether true or false, or mixed, that its precise depth,
length, and nature should be studied out. As is well known, mystery
always loses its terrific character when boldly met and opened to the
light of noonday.
286. “Dr. Bell remarked, that on his return home from our meeting at
Washington, he had a peculiar wish to verify his previous observations
on what are technically known as the physical manifestations of this
new science. He could not pretend that he could doubt his repeated
personal observations, addressed to his sight, hearing, and touch, and
separated, as he believed, from any possibility of error or collusive
fraud. Yet the offer, by Professor Henry, of a large sum to any
person who would make one of _his_ tables move _in_ the Smithsonian
Institution, and the obvious incredulity of many of the ‘brethren,’ had
induced the desire again to see some full and unequivocal experiment in
_table-moving_.
287. “An opportunity was not long wanting. On the occasion of the
visit of a well-known gentleman, long connected with the insane, and
who never had seen any of these phenomena at the asylum, Dr. Bell
invited him to go to a family where a medium of considerable power
was visiting. The family was one of the most respectable of the
vicinage, the head of it being a gentleman intrusted with millions of
dollars of other people’s money, as the financial manager of a large
banking institution. He and his wife had for some years been perfectly
convinced of the spiritual character of these manifestations. The
medium was a young lady of eighteen or twenty, of very slight figure,
weighing eighty or ninety pounds, and had discovered herself to be
a _medium_ while on a visit to these distant relatives. A family,
from character and position, more entirely beyond the suspicion of
even winking at any thing like fraud or irregularity, does not exist
in the world. They were so fortunate as to find the medium at home,
and the circle was made of the five persons mentioned. The ordinary
manifestations of raps, beating of musical tunes, and responses to
mental and spoken questions, were very completely presented, as well
as the movements of the table under the mere contact of fingers’ ends.
Finding that things appeared very favourable to a full exhibition
of what he wished to see, as evinced by the very facile movements
of the table under contact, Dr. Bell proposed trying the grand
_experimentum crucis_ of the physical manifestations—the movement
of the table without any human contact, direct or indirect. He was
permitted to arrange things to suit himself, and began by opening
the table more widely, and inserting two movable table-leaves, which
increased the length from about six to perhaps nine or ten feet. This,
he felt, also gave him an opportunity to see and upset all wires and
mechanism concealed, or, at least, to answer positively as to their
non-existence. The table was a solid structure of black walnut, with
six carved legs, the whole of such a weight that when the castors were
all in the right line of motion, he could just start it by the full
grasp of the thumb and fingers of both hands.
288. “The persons stood on the _sides_ of the table, three and two, and
back from its edge about eighteen inches. As Dr. Bell is some six feet
two inches in height, he averred that he had no difficulty in seeing
_between_ the table and the persons of all present. The hands were
raised over it at about the same height, of a foot and a half.
289. “At a request, the table commenced its motion, with moderate
speed, occasionally halting, and then gliding on a foot or two at once.
It seemed as if its motion would have been continuous, if the hands
above it had followed along _pari passu_. On reaching the folding-doors
dividing off the two parlours, and which were open, it rose over an
iron rod on which the door-trucks traversed, and which projected half
or three-quarters of an inch above the level of the carpet. It then
entered the other parlour, and went its whole length until it came near
the pier glass at its end—a centre-table having been pushed aside by
one of the party to allow its free course.
290. “At request, for they during this time spoke as if to actual
beings, the motion was reversed, and it returned until it again reached
the iron rod. Here it stuck. The table hove, creaked, and struggled,
but all in vain; it could not surmount the obstacle. The medium was
then ‘impressed by the spirits’ to write, and seizing a pencil, hastily
wrote that if the fore legs were lifted over the bar, they (_i. e._ the
spirits) thought they could push the others over. This was done, and
the motion kept on. Once or twice Dr. Bell requested all to withdraw
a little farther from the table, ‘to see how far the influence would
extend.’ It was found that whenever a much greater distance, say two
feet, was reached, the movement ceased, and a delay of three or four
minutes occurred before it recommenced, giving the idea that, if broken
off, a certain reaccumulation of force was needful to put it in motion
again. The table reached the upper end of the parlour, from which
it had started, but was left some four feet from the medial line of
the room. Dr. Bell expressed the thanks of the company for the very
complete exhibition with which they had been favoured, but remarked
that the obligation would be enhanced if the ‘spirits’ would move the
table about four feet at right angles, so that the chairs would come
right for their late occupants. This was immediately done, and the
performance was deemed so perfectly full and satisfactory that nothing
more was asked at this session.
291. “Dr. Bell was understood to say that this made some five or six
times in which he had seen the table move without human contact, and
all under circumstances apparently as free from suspicion as this
just related. He also stated that the Rev. Mr. P., a clergyman of
extraordinary sagacious perceptions and mechanical skill, took this
same medium to his own house, without previous thought, where she never
before had been, and where his own table, in the presence of his own
family alone, went through the fullest locomotion without human touch.
Dr. Bell mentioned that in his last experiment, that just narrated, the
entire space moved through was over fifty feet.
292. “Dr. Bell then passed to the topic of responses to mental and
verbal questions, and gave several narratives of long conversations
with what purported to be the spirits of persons dead for twenty-five
to forty years, in which every question he could devise relating to
their domestic history, and to events in it known only to them and
him, had been truly answered. Some of the subjects put mentally—_i.
e._, without speaking or writing—had half a dozen correct replies,
forbidding, of course, completely, on any doctrine of chances, the
contingency of accident or coincidence, as such _mental_ questions,
_per se_, negative the explanation of previous knowledge on the part of
the medium.
293. “A brief abstract of one of these will give a general idea of
their character: Dr. Bell had frequently remarked to his ‘spiritual’
friends, that if any medium could reproduce the essential particulars
of a final interview which had occurred between himself and a deceased
brother in 1826, he should be almost compelled to admit that it came
from his spirit; because he was sure that he (Dr. Bell) never had
communicated it to any living being. Hence, as it never had been known
to but two persons, and was of so peculiar, well-marked a character, as
not to be capable of being confounded by generalities, he should hardly
be able otherwise to explain it. A few weeks afterward what purported
to be the spirit of that brother narrated the essential particulars
of that interview, the place where, down to the well-recollected
fact _that he was adjusting the stirrups of his saddle_, preparatory
to a distant journey, when it was held! Pretty early, however, in
his investigations, Dr. Bell began to find that, however correct his
spiritual conferees were, in most of their responses, the moment a
question was put involving a response the truth of which was unknown
to him, uniform failure occurred. Sometimes, where he believed at the
time that his questions were truly answered, subsequent information had
shown him that he had been mistaken. He had answers which he believed
to be true, when the facts were decidedly otherwise.
294. “Pursuing this train of inquiry, he found the ‘spirits,’ while
averring that they could see him distinctly, ‘face to face,’ never
could read the signature to letters taken from an old file, and
unfolded _without his having seen the writing_. Yet as soon as he had
cast his eye upon the signature, without allowing any one else to
see it, it was promptly and correctly reproduced by the alphabetical
rappings. And again, when he had made a previous arrangement with his
family that they should do certain things every quarter of an hour at
home—he, of course, not knowing what—while he was to ask the ‘spirit’
what was done at the instant, uniform failure occurred. He proved, too,
that the theory of the ‘spiritualists’ to meet such difficulties—viz.,
that evil or trifling spirits interfered at _their_ end of the
telegraph—was not tenable. For the responses just before and after
these gross failures had been eminently and wonderfully accurate, and
the ‘spirits’ not only declared that they saw with perfect clearness
what was going on at his house, but denied that there had been any
interruption or interference.
295. “Dr. Bell also gave examples where test questions, involving
replies _unknown_ to the interrogator, had been designedly intermixed
with those which were known. The result uniformly was, that the known
responses, however curious and far remote, were correctly reproduced;
the unknown were a set of perfectly wild and blundering errors, the
responses often being obviously formed out of the phraseology of the
question, as a _stuck_ schoolboy guesses out a reply!
296. “The result of the inquiries of Dr. Bell and his friends—for
several gentlemen of eminently fitting talents pursued the
investigation with him—was briefly this:—_That what the questioner
knows the spirits know; what the questioner does not know, the spirits
are entirely ignorant of_. In other words, that there are really no
superhuman agencies in the matter at all—no connection with another
state of existence; but that it bears certain strong analogies to some
of the experiences of _clairvoyance_, in that mysterious science of
animal magnetism, as it has been protruding and receding for the last
hundred years. Dr. Bell thought there was some reason to believe that
the matter reproduced may come not only from the questioner, but if in
the mind of any one at the circle, that it might be evolved. He made
some observations upon the evidences of spirit existence, drawn from
the character of the matter communicated by the mediums in a state of
_impression_, when, as it is believed, spirits express themselves
through the human agent. Of course, the quality of such composition is
more or less a question of taste. Much of it is elevated, indicating
high intellectual and moral capacities in the mind to which it owes
its origin. Much more is absurd, puerile, and disgusting, infinitely
below the grade of the human productions of the same persons from
whom it professedly comes. Yet the spiritual revelation has given us
nothing of such extraordinary value or novelty as to stamp it, in the
judgment of unprejudiced minds, as of supermundane production. Dr. Bell
alluded to a treatise which had been put into his hands by an earnest
spiritualist, purporting to be the work of Thomas Paine, the author
of the Age of Reason, &c., which was thought would carry conviction
to anybody, as it purported to be a full explanation of the formation
and changes of this earth, by one who, from his _situs_, must know all
about it. The truth was, that the work was the production of some mind,
celestial or mundane, ignorant of the very first rudiments of chemical
philosophy, in which the most ridiculous blunders were made on every
page in matters which are as demonstrable as mathematics, and where,
of course, the answer cannot be made that the revelation was too high
for common readers. Nor does Dr. Bell believe, from his observations,
that the waters from this fountain ever reach a higher level than their
source. The most elevated specimen of the spiritual literature would
no doubt be found in the communications from Swedenborg and Lord Bacon
in Judge Edmond’s and Dr. Dexter’s first and second volumes. Yet,
whoever reads the very elegant and powerful preliminary treatise of
these gentlemen, which Dr. Bell thought would compare favourably with
any writings of the kind ever published, would not be able to feel that
Swedenborg and Lord Bacon, after their nearly one and more than two
centuries’ residence, respectively, amid the culture and refined senses
of the superior spheres, had more than equalled their unpretending
amanuenses still in the ‘vale of tears.’
297. “Dr. Bell concluded by the expression of his full convictions
that, while the faith in spirits must be given up as being connected
with these facts, it was a topic, whether regarded as a physical
novelty or even as a delusion, cutting deeply into the very religious
natures of our people, which was worth our fullest examination. _There
were great, novel, interesting facts here._ They had not been treated
fairly and respectfully, as they should have been. The effect was,
that the community, knowing that here were _facts_, if human senses
could be trusted at all, went away from those who should have thrown
light upon the mysteries, but who would or could not, to those who gave
some explanation, even if it was one which uprooted all previous forms
of religious faith. He hoped that the members of this association,
who were as much required to examine this topic as any order of men,
except, perhaps, the clergy, would not be afraid of looking it in the
face from any apprehensions of ridicule or of degrading their dignity.”
298. After giving much evidence, showing that physical movements take
place without contact, and that communications were made to him which
could not have ensued without controlling reason, Dr. Bell finds that
in certain instances which have come to his knowledge spirits could
not communicate information nor ideas which did not exist in his
mind or that of some mortals present. Yet it appears that during a
manifestation which my learned friend witnessed, a request to lift the
legs of the table was given which did not occur to any mortal present.
299. I have already given a brief reply to these objections of Dr.
Bell. Under this head I will only add my regret that my letter to
the Episcopal clergy, with a sketch of the information derived from
my spirit friends, had not fallen under Dr. Bell’s notice before his
conclusions were published. It will be seen that the information thus
alluded to is irreconcilable with Dr. Bell’s inferences. I shall,
however, postpone this discussion until facts have been more fully
presented to the reader. (866)
FOREIGN CORROBORATIVE EVIDENCE.
_Some quotations from a work on Spiritual Philosophy, addressed to the
Academy of Sciences at Paris, by James C. De Mirville._—Third Edition.
_Manifestations which occurred in France, in 1851._
300. There is a great resemblance between the manifestations which
have been described by Capron and others as having taken place at the
mansion of the Rev. Dr. Phelps, at Stratford, Connecticut, and those
which occurred in the Presbytery of Cideville in France, so as to be
verified before a court. The facts in this last-mentioned case were
verified by the testimony taken during a trial which grew out of the
circumstances. Some of the witnesses were persons distinguished by
their high character and position in society. None had any interested
motives for stating them; but, on the contrary, had to meet the odium
which falls upon all who tell truths conflicting with the prejudices of
the community within which they reside. Rochefoucault correctly urged
that it is more politic, to tell a probable lie than an improbable
truth.
301. This impression I have seen to operate in making people backward
to admit their belief in spiritual communication.
302. It is remarkable that in the case at Cideville, signals as the
means of intellectual communication were employed, independently of
their employment made between two and three years before in New York.
Of course, those who resorted to this expedient, might have heard
previously of the effort in the same way which had been successful in
this country The signs employed, however, differed. At Rochester _one
rap_ was taken for _no_, _two_ for _doubtful_, _three_ for _yes_. At
Cideville _one rap_ was received for _yes_, and _two_ for _no_. At the
former place, the alphabet was directly referred to; at the latter,
reference was made by figures indicating the place of the selected
letter in the alphabetic card.
303. Of this character is the admission of the Roman Church of
the spiritual origin of the manifestations; ascribed, however, to
_diabolic_ agency. To this allusion has been already made; but I
subjoin some letters and expositions, translated from a French
work lately published on Mesmerism, Clairvoyance, and Spiritual
Manifestations.
304. The following letters, taken from the work in question, will
require no farther introduction.
305. If the Roman clergy thus advance the inference that the
manifestations and intellectual communications come from spiritual
agency, it will be easy for Spiritualism to show that it is vastly more
devoid of diabolic malevolence and inhumanity than the institutions
sanctioned by that priesthood.
_Letter from T. R. P. Ventura._
306. “_My Dear Sir_: When you came two years ago to consult me as to
the merit and propriety of your labours, I hesitated so much the less
to encourage their publication, that having myself entertained the
same ideas for a long time, I had been several times on the point of
proclaiming them from the sacred chair. I do not fear then to affirm
‘that the publication of this important and serious work would be of
incontestable usefulness, and tend strongly to enlighten opinion on a
mass of curious facts, and thus prepare for the solution of high and
important questions; for, I add, it is necessary that all the phases of
the subject should be first presented by the laity, in order that the
church may thus be enabled to form their judgment with full knowledge
of the case.’
307. “I do not say enough, my dear sir, in pronouncing your work
_useful_; I might have called it indispensable, had I foreseen the
approaching invasion of that scourge which you so happily designate
as a _spiritual_ epidemic: a scourge whose sudden and universal
propagation, in my opinion, notwithstanding its appearance of
puerility, will constitute ONE OF THE GREATEST EVENTS OF OUR AGE. But
how has it been both received and entertained?
308. “Commencing with your savans, it is impossible not to be alarmed
by the obstinate incredulity which does not allow them to see what at
the present time can be confirmed by anybody. _Oculos habent et non
vident._[9]
309. “Those individuals alarm me still more, who having given their
attention, and of course seen, shake their heads as a sign of
indifference and pity, as if the phenomenon exhibited was of a low
character and beneath their notice. When they have descended to the
foundation, they treat it with contempt.
310. “Then, finally, and very differently indeed, I feel myself frozen
with terror by certain dispensers of truth, who, in their blindness,
trifle without scruple with their most relentless enemies; so far have
they forgotten their most serious teachings.
311. “I do not profess to be a prophet, sir, and do not know what the
mercy or justice of God is preparing for us; but, like you, I tremble
for the present, and hope for the future; for marvellous lessons are
already presented to us in these passing phenomena.
312. “In fact, the justification of the church and of the faith are
emanating from them: the definite condemnation of a fallen rationalism;
and consequently, the approaching glorification of all the past in the
true church, and even of that Middle Age, so calumniated, so ridiculed,
and gratuitously endowed with so much darkness. The political events of
these latter times have to justify that Middle Age, as respects good
sense in the affairs of government; and behold these facts of a nature
entirely foreign, coming to avenge its accusation of superstitious
credulity. This reparation was necessary, and after all our own age has
nothing to fear from it, for certainly it will not render injustice of
any kind to the objective and useful progress of modern civilization.
313. “As for yourself, sir, you will enjoy the honour of having
brought, by your luminous discussions, a large stone for the
construction of this majestic edifice, and I rejoice in the
encouragement I have given you. I need not enlarge on this subject, FOR
SUCCESS HAS SPOKEN, and think I am sufficiently acquainted with you to
know that you did not anticipate one so brilliant. You have known how
to engage the attention of the learned, and people generally, by making
your work attractive while it is instructive—a quality sufficiently
rare to claim my congratulations. I will only add another word: had
this work been confined to the notice of those phenomena whose advent
we deplore, it would probably share their fate; but what will secure
its perpetuity is your discussion of medical science which you put in
apposition with your subject, and which will not long be able to resist
the severe stricture of your logic. Therefore, be assured, it will be
the learned, and especially physicians, that you will first convert
to your doctrine. Philosophers will only surrender after them; but so
far there is no doubt that you will have given rise to most serious
reflections in all of them.
314. “I will not speak to you at present of two or three observations
which I have made in reading your book, which we will discuss _in
private_, and which only relate to some inaccuracy of doctrine,
foreign, besides, to the principal subject of your work.
315. “Finally, my dear sir, I do not doubt that the God of truth
will bless your labours. Continue them, for the subject is vast, and
especially do not suffer yourself to be discouraged by the reasoning
of light minds, ‘that in divulging all these things you favour
their promulgation, when they had better be suppressed, &c. &c.’ A
gross error! They might as well accuse the doctors of causing the
cholera. And, beside, it is worthy of remark that all the cases of
insanity lately developed in the midst of these exhibitions are due
to thoughtless enthusiasm succeeding to an absolute state of doubt
and disbelief. It could not well be otherwise; the prodigy which was
doubted yesterday, and to-day is firmly established, will to-morrow be
transformed into _God_. Truth alone is able to prevent and remedy such
disastrous mishaps.
Receive, my dear sir, the assurance, &c.,
LE P. VENTURA DE RAULICA,
_Former General of the Monks, Examiner of the Bishops and of the
Roman clergy_.”
_Letter of Dr. Coze._
316. “_Sir_:—You do me the honour to ask my opinion of the book on _the
Spirits_ which you have just published. That opinion I have already
expressed to our mutual friend, the good worthy doctor Paulin; and true
it is, this book has made a strong impression on my mind, for I had
arrived at similar conclusions from the examination of some magnetic
phenomena and _the moving of tables_. I find in your book a chain
of very remarkable facts—presented, too, with talent and clearness
very unusual in this sort of writing. I see, beside, that science is
brought back to the path which cannot mislead us to that of the sacred
writings; there, as I think, are to be found the true philosophy and
the true light.
317. “I do not fancy that my opinion can have any weight with the
learned world. If, however, you think proper to make this public,
I consent with all my heart in behalf of a truth which you so well
defend, and THE SUCCESS OF WHICH APPEARS TO ME INFALLIBLE.
I have the honour to be, &c.,
R. COZE,
_Dean of the Faculty of Medicine at Strasbourg_.”
_Letter of M. F. De Saulcy._
318. “_Sir_:—You desire me to report to you my opinion in writing
which I have formed as to the strange phenomena, to say the least of
them, which have been conventionally called _table turning_ and table
talking. I am not the man to recoil from what I regard as a truth,
whatever sarcasm may be reserved for such profession of faith, and
therefore proceed to satisfy your inquiry.
319. “It is about eight or ten months since when the public of Paris
was agitated by the late arrival of the fact from America and Germany;
a fact which pure physics was not able to explain _a priori_. I did
as many always do, and have no doubt done for a long time—received
this account with the most determined incredulity, and, I confess,
with ridicule. I considered its adepts as charlatans or as simpletons,
and refused for a long time to bestow on it the least attention. I
became tired of the war, however, and after hearing many affirm, to
whom I could not apply these epithets, the reality of these facts, I
determined to try for myself.
320. “My son and a friend were my two companions: we had the patience
for forty-five minutes, seated at the table, to form what is called the
chain, and were not a little surprised, I assure you, to see at the end
of that time the table on which we were operating, and which was merely
the parlour dinner-table, begin to move, and after some hesitation
to contract a rotary movement, which, accelerating, soon became very
rapid. We endeavoured by pressing to make it strike against the bar and
arrest its motion, but could not succeed.
321. “After repeating the experiment two or three times, I sought to
find some cause in physics for the movement, and battled the whole
theory of Electro-Dynamics with the aid of an electroscope, compass,
iron-filings, iron, &c. As I could not detect the least trace of
electricity, I thought then of impulses due to the volition of the
operators, and of which a sort of integration might cause the motion
of the table. On that I stopped, and for several weeks did not give
the smallest attention to a phenomenon which did not seem to merit any
further notice.
322. “Finally was commenced the faculty of _talking_, and I assure you
my incredulity was considerably greater than when its moving power was
announced. I was sparing, however, in my epithets, for I soon found
myself an investigator. I watched the rogues, as I suspected, for two
hours, but left the room a full believer of its reality, without any
further examination, confirmed too by all subsequent experiments. (1.)
323. “What could be said indeed of the fact witnessed together, that a
crayon, which was fastened to the leg of a table, wrote legible words,
while we were pressing it down with our hands?
324. “It was then, sir, that your book fell into my hands. I have read
it with the most lively interest; have admired your erudition, and the
courage necessary at our epoch to treat such a subject.
325. “I believe in the existence of facts which often volition is
unable to produce, and over which I declare that volition sometimes
appears to have a manifest influence. I believe in the intervention of
intelligence DIFFERENT FROM OUR OWN, and which puts in action means
almost ridiculous.
326. “I believe that the Christian religion should not encourage the
practice of these experiments. I believe there is danger in allowing
them to become a habit, and at least we may lose the little reason
which has been granted man by the Giver of all things. I believe,
finally, that it is the duty of an honest man to dissuade others from
occupying themselves with it, in preaching, by example, and not
allowing it in the least to occupy himself.
327. “This is the end I have reached after some months’ experience;
and, ask permission to close this letter, already too long, by
repeating a very wise saying of a man of high intelligence: ‘Either
these phenomena are, or are not real; if not, it is disgraceful to lose
time with them; if they are, it is dangerous to invoke them and to make
them a pastime.’
Please accept, &c.,
F. DE SAULCY,
_Member of the Institute_.”
_Spiritualism in Paris._
[See New York Reformer, September, 1853.]
“We find the following article in the London Illustrated News of July
23; it is an extract from the News’ Paris correspondence:—
328. “‘An immense sensation was caused here, a few days since, by a
revelation given on the authority of some of the most respected and
influential members of the clergy, headed by the Archbishop of Paris,
on the subject of table movements. The archbishop, being questioned
as to his opinion of the legitimacy, in a religious point of view,
of attempting to communicate with spirits through the medium of the
tables, alleged that he had not sufficiently studied the question to
reply definitively; that he imagined that the effects produced were
wholly of the nature of physical science, and in that case harmless;
but that, in order to form a judgment, he would attend a meeting
composed of certain members of the clergy, at a place appointed to make
the usual experiments.
329. “‘The table being put in motion, one of the party demanded it in
reply, by a certain number of raps, if there were a spirit present. The
response was in the affirmative; and in answer to a second question,
the spirit represented herself, by raps indicating certain letters
of the alphabet, to be that of _Sœur Francoise_, deceased a week
previously at the convent of -—-, Paris. The Abbe B-—- stated that he
had confessed the _Sœur Francoise_, who had, in fact, died at the time
and place named. General consternation, as may be supposed, ensued when
the Abbe L-—-, rising, commanded the spirit in the name of the Saviour
to appear.
330. “‘The report declares that the spirit hereupon actually became
visible, and replied to a variety of questions put to it, but of what
import we are not informed. On the above details we do not pretend to
give either explanation or opinion.
331. “‘Such is the story as related by the members of the _Seance_,
two of whom were so affected by the events related as to be some days
seriously indisposed, one of them even confined to bed.
332. “‘Various narratives mention that, through the medium of the
tables, communications are held with spirits of all nations. The
spirits, happily, being excellent linguists, find no difficulty in
expressing themselves in any language chosen by the questioner, and
reveal the secrets of the prison-house with a frankness, not to say
indiscretion, that would shock the more reserved ghost in Hamlet, in no
way confirming his statement of the horrors of their temporary abode.
Many of them describe in glowing terms the beauties and delights of
their celestial abodes.’”
SPIRITUAL MANIFESTATIONS IN FRANCE AND GERMANY.
THE following contribution, under the preceding head, is translated by
my much esteemed friend, Dr. Geib, from the work of De Mirville, whence
the articles under the designation of FOREIGN COROBORATIVE EVIDENCE
have been obtained through the same able translator:
333. “Toward the end of the year 1852 the epidemic had been imported
into the North of Scotland by some American mediums; thence it got to
London, where, according to the latest accounts, it must have reached,
by the present time, a pretty extensive development. Seeing its
progress in this way, we were led to say, If it ever reaches Germany,
that whole country will be on fire.
334. “The religious gazette of Augsburg of June 18, 1853, contained an
article from which we make some extracts:
335. “‘Again the world is presented with various marvellous
appearances, which, coming from elevated sources, force themselves on
public notice, and which, in every case, throw a very marked shadow on
our own epoch of civilization. It may be appropriate to communicate
some of those found in the _Gazette Générale_; and leaving reflection
to the reader, we will give some of the most striking.
336. “‘_The Morgan Blatt_ (Morning Sheet) announces among its
novelties from Palatinat Rhénan, the phenomenon of a young girl not
yet pubescent, who, they say, is able at will to command a _rapping
spectre_, (Klopferle.) The spectre raps as often as the little girl
orders him, being obedient in the extreme. What is remarkable is, that
the spectres of the Old World, as well as the New, have a _strong
family likeness, being as much alike as two drops of water_. And
the Tribune of New York, printed in the German language, has lately
contained various communications on this subject. But whence come these
rapping spectres, and why make their appearance all at once?’
337. “The Gazette of Augsbourg then refers to several other facts of
the same nature, which, at all times, have caused much embarrassment to
the German authorities, either in giving rise to lengthy inquests, or
in causing the condemnation of persons proved afterward to be entirely
innocent; but as for those of the present time, it fully understands,
proclaims, and demonstrates them to be of the _American Affiliation_.
338. “The _Journal du Magnetisme_ of the 10th of March, 1853, had
already furnished us with the reported account given in the course
of last January to the tribunal of London, by the _rapping spirit_
of the house of Sanger; the same phenomena, the same stupefaction,
the same impossibility to discover the jugglers. However, the subject
appeared to rest at this point in Germany, when, in the month of April,
the first phenomenon of _table moving_ reached Bremen, and then the
_Augsbourg Gazette_ insisted on its true origin.
339. “‘For eight days previous,’ it said, ‘our good town has been in an
agitation difficult to describe; it is completely absorbed by a miracle
which was not thought of before the arrival of the steamer from New
York—the Washington. The NEW PHENOMENON IS IMPORTED FROM AMERICA.’
340. “Now a certain Doctor André was the first to describe this first
exhibition of table turning; therefore they called it his _discovery_.
What a discovery!
341. “‘Having formed a chain,’ he says, ‘of seven or eight persons, the
_right_ little finger of each touching the _left_ one of his neighbour,
the table they surround will commence turning, and continue as long as
the chain remains unbroken, and stop when an individual leaves it.’
342. “A general burst of pleasantry and incredulity first accompanied
the revelation of the doctor. But soon experiment begins, and laughter
gives place to a sort of dejection. Certain savans, professors of the
University of Heidelberg, MM. Mittermouer and Zoepfl, M. Molh, brother
of the member of the Institute, Eschenmajer, Ennemoser, and Kerner,
attest the same facts; and Doctor Lœwe of Vienna undertakes to give the
theory of it: ‘This theory consists, according to him, in the opposite
polarity of the right and left sides of the human body; hence, having
formed a chain of human beings, the contrary poles of which, viz. the
right and left, touch each other, and this chain, exerting upon any
body whatever a prolonged action, conveys to it an electric current,
and converts it into a magnet, and thus polarization is established in
that body; and in virtue of its tendency to magnetic orientation, the
south pole of the table impressing it with a movement to the north, the
latter commences a continued rotation, and turns on its axis as long as
the indispensable conditions are continued.’
343. “Unfortunately, the spirits are very soon seen to dispense with
these _indispensable conditions_. Thus, then, at Bremen, Vienna, and
Berlin, there was not a table at rest on its legs, and still the French
press observed a uniform inexplicable silence!
344. “We ask, however, what would have been said, had we foretold what
began to appear unavoidable, that in less than a month, table and hat
turning would reach Paris. The announcement was scarcely known when
it appears that such a thing has always existed; that it is a law of
nature; and that tables never had any other destiny!
345. “Again we inquire of all serious minds, What is the faculty by
which we predict, among other coming events, the turning of tables,
which, nevertheless, do not turn till after the arrival of a _vessel_
and a medium? However, silence becoming impossible, the French press
has thought proper to speak. On the 4th of May, the Journal of the
Empire, _Le Pays_, happened to inform us that ‘from the Baltic to
the banks of the Danube, all Germany was in a fever.’ It became then
plainer and plainer that we were going to be infected, and from that
time we hastened to prepare our batteries.
346. “It was high time, for about the end of April, the grand
mysterious army had this time decidedly crossed the Rhine, and in all
the large cities of France—Strasbourg, Marseilles, Bordeaux, Toulouse,
&c.—the _turning_ epidemic broke out like a discharge of musketry; and
better to impress the mind, it only at first attacked stands, tables,
hats, seats, &c., for all these participated in the demonstration.
347. “At Paris especially, in repeating the experiments, they were made
a pastime for a soirée. Children were introduced into the circles,
without considering whether correlative evil might not be coupled with
these mysterious amusements.
348. “It is true they would not allow the smallest Leyden jar to come
near them; but what troubles might have resulted from the action of an
electricity that could raise tables of eighteen dishes like a feather?
349. “It is true, too, that M. Rouilly, _maître de pension_ at Orleans,
undertook to give an answer. In the _Moniteur due Loiret_, he informs
us that ‘at his house, even in the middle of the process, a large young
man of twenty-six was seized with a violent trembling in all his limbs,
and that his left forearm began suddenly to oscillate in a frightful
manner, making as many as a thousand movements in a minute; being able,
he said, to utter only broken syllables; staggered like an intoxicated
man; it was necessary to carry him to bed, and the next day he still
felt some nervous trembling.’ M. Rouilly ended in saying ‘that he
felt it his duty to report this fact for the benefit of those who may
enter into these experiments without knowing their possible serious
inconveniences.’ Little attention was paid to this, so much had fashion
asserted empire, so much was this pleasure worth its cost.
350. “However, knowing long since all the particulars, we are disposed
to ask ourselves, What is going to result from all this? what will the
savans say? Will they allow themselves to be carried away by electric
appearances? will their philosophy allow them to seek independently
of the fluids, which may be imagined to operate, the real agent of
such a variety of effects? No; they well know, however, that in the
sciences—medicine, for example—every investigation that stops short
of phenomena, is of very secondary value; we may be satisfied, for
want of better, but still we do not feel ourselves in possession of
the truth; we still seek it. Why in this case should we do otherwise?
These suppositions were just, but we say without hesitation our
fantastic experimenters committed from the first an unpardonable fault,
philosophically speaking; that is, not to have taken the least notice
of those facts from America which were beginning to sound in their ears
from all sides. When we are visited by the plague, yellow fever, or
cholera, the first care of the faculty is to have it studied in Egypt,
Spain, and Poland. These scourges are investigated even at the place
of their birth; we notice their origin, development, and termination.
Well! in doing the same in this case, these gentlemen would have seen
_as clear as day_ that the _Augsbourg Gazette_ was right in telling
them that this _animal magnetizing_ was received direct from America.
But what shall we do? we take no pleasure _in looking_ at what we do
not want _to see_.
351. “However, this affiliation once well established, well understood,
by thoroughly studying the American prodigies, we should very soon have
reached the assurance that there, at least, the spirits had exhibited
themselves in open day; and there, as they were first concealed in
tables or behind _partitions_, we could have seen immediately what
might be reserved for us for the future.
352. “But rest assured our French science will not yield; the snare is
too gross; French science has no rival in physics and electricity; it
only sees in this a _waggish_ electricity, and will never consent to be
persuaded that it has slept a hundred years at the side of such truths,
or rather at the side of such enormities in physics.
353. “And then iniquity is exhibited to herself at all times. Sir, then
what becomes of the _indispensable_ conditions of Dr. André? that is to
say: ‘All the effects ceasing on the least interruption of the chain.’
354. “This morning, in a journal of Lorraine, there is a notice of a
circle formed in a first story, round a massive table; as long as the
circle continued nothing was done; but getting tired they all leave for
the street, and a few moments afterward the rebellious table begins
to waltz, as if to bid defiance to the party. What a law of physics,
what electricity! Behold, on the other hand, cities and countries
disinherited! Behold the city of Valence, who laboured all in her
power, who followed with angelic patience all the prescriptions of
the new science; nothing could produce the phenomena. Is it that at
Valence, perchance, the human species has no electricity? Mon Dieu!
it has electricity, but it is not of that accidental and local kind,
the real kind for the occasion, and which may be therefore denominated
_erratic_; as the ancients called those gods that moved about from
place to place.
355. “No, Science is not to be so deceived; she is not satisfied with
the explanation of the _little fingers_, but soon perceives that these
little fingers supply here precisely the part of the famous mesmeric
trough, and the chain that was formed entirely round it. Then, also,
the chain was said to be very important; and the trough, magnet,
steel, glass pile all _necessary_ agents. Very well, what has now
become of all these necessities? The magnetic effects exceed all those
of that time, and notwithstanding they are not made any use of. Much
more! since the _passes_ have ceased to be the fashion, the phenomena
have doubled. In Germany, where people go to the bottom of things,
they have desired to look into the heart of it. Each master of the
magnet—and they are pretty plenty there—has constructed his own trough.
That of Walford consists of an _iron_ box, furnished with bottles, iron
wire, ground glass, &c. That of Keiser was made of _beech_ without
bottles, and filled with water, which did not prevent the effects from
being precisely the same in the two cases. Thus it was said: It is
magnetism alone which gives them this power, and they magnetized their
best. But one lucky day it was thought proper not to magnetize, and
the trough lost none of its power! ‘Ah! ah!’ they say, ‘the trough is
magnetized by the magnetized patients themselves, and they put a stout
man into it, free from all magnetic influence, and besides in excellent
health. Well, this time! the magnetic effects exceeded in intensity
all the previous experiments, and never had the phenomena exhibited
themselves so brilliantly.’
356. “This is the precise account of the famous report of Bailly, of
which M. Arago spoke so highly in his last memoir; and in one respect
he was right; for these great experimenters did not allow themselves to
be caught by any of these electric seductions, and proclaimed physics
to be entirely innocent of all the effects they witnessed. But at the
same time they thought proper to refer to the _imagination_ these same
prodigious effects, which no one could understand even after having
seen them; and there was their great mistake; they were right as
savans, as philosophers inexcusable.
357. “Moreover, this absurd explanation by imagination he renewed under
these circumstances; and that of jugglery is not more fortunate. What
prejudice! These two words rendered much service, and covered many
retreats! That is, however, passed; it will be necessary hereafter, not
only to admit them, but to redeem all analogous precedents, for these
are about to be, at last, explained. Again, what is to be done? It will
be necessary to proclaim that these electric phenomena which are real
as an _effect_, are not in fact real in their _cause_; that they lie
when they wish the contrary to be believed, that they joke when they
act by turns with and without a chain in a particular town, and not in
some other, &c.
358. “But on the other hand to perceive a capricious and lying cause,
is almost to perceive ... a mind. A mind, grands dieux! You represent
yourself before the whole Academy Arago as recognising spirits,
hobgoblins! grand experiment! But that itself is horrid to contemplate!
Not a face at the Institute can remain uncovered, and that day will
forever be regarded as unlucky for science, as it robs it of a victory
which was thought to have been gained centuries before.
359. “Beware, however, of the first _supernal intelligence_! for
we shall fall back on our ancient and primitive _criterion_, our
infallible _touchstone_.
360. “All depends on what it is going to give us; think well of it this
time; an imprudent question might lose all.
361. “And already, what signifies that last phrase of a serious article
which we find in the _Courier du Nord_? ‘In another house the table,
they say, obeyed the commands of one of the experimenters; took the
direction indicated, danced in measure to the sound of a piano, counted
the hours, and told the age of the assistants,’ &c.
362. “What means that other letter from Bordeaux, in the _Guyenne_? ‘A
hat submitted to _animal magnetism_ appeared _more intelligent_ even
than the table; it indicated, they say, by little gambols, _the age_ of
persons, the number of pieces of money they had in their pockets, it
told the _amount_ of ladies and gentlemen together in the room,’ &c.
363. “What follows is better still: see in the _Journal le Pays_, a
letter of M., the Abbé of Moigno, according to which it follows that
MM. Seguin and de Montgolfier, very distinguished engineers, ordered
the tables to rest on _this_ leg and then on _the other_, and made them
beat time, &c.
364. “We read in La Patrie—‘_Explanation given by the savans_.’ Ah!
let us see! this subject is becoming important. According to this
journal the following is the hypothesis at which the savans have
arrived: ‘The table and hat turners _act mostly in good faith_, (quite
a concession,) but _they deceive themselves_; they think they cause the
motion of an inanimate object by an act of volition, or an effusion
of magnetic fluid from their fingers; while it is by muscular action,
_imperceptible_ to themselves, or others.’ Ah! take notice! It is by
a vibratory movement coming from thousands of small nervous branches.
Add to this, lassitude, _humidity of the hands_, and you will have
an explanation, if not entirely satisfactory, at least _sufficiently
plausible_, of the phenomena which engage our attention. M. Chevreul
(of the Institute) has _analyzed_ this physiological predisposition,
and has _illustrated_ it by the fact familiar to the billiard player,
who having struck the ball, follows it with his eyes, with his
shoulders, and with the whole body, and makes fantastic motions, _as if
to impel it_, though no longer subject to his direct action, &c.
365. “It is well M. Chevreul has used the phrase ‘_as if to impel it_,’
for had he been so unfortunate as to say, _and in fact he did impel
it_, we should have been lost. In truth we should have been silenced.
But that lucky ‘_as if_,’ saves us from a very bad predicament; it
brings back to our memory what we were about to forget; that is to say,
that in the relations of man and matter, never, up to the present time,
has all the muscular effort of the world been able to influence, in
the smallest degree, the direction of an object, not under its direct
action. To the present time all the laws of physics have been based
on the grand primordial law, and the player of ten-pins is not more
successful from such efforts, than he of the billiard ball just named.
366. “How changed are the times! Two years ago, the whole Academy of
Sciences revolted against the Baron de Humboldt for supposing that at
a distance he caused a deviation of the magnetic needle—an experiment,
too, which could _never_ be renewed at Paris; and, behold! in place
of needles, all at once heavy tables are seen _waltzing about the
room, and obedient to the will_; and all this is easily explained! It
is _quite plausible_! Yes, but this time, gentlemen Savans, we will
not allow you to distort the facts. Since the commencement of this
volume, we have done nothing but establish, on good evidence, all
those which your colleagues arrange agreeably to their fancy, after
having absolutely denied them. But now the half of France rises with
us to convict them, and to say to you: No, your _nervous branches_
will never explain it; neither the physical phenomena which you would
refer to them, nor the intelligence of our tables which respond to our
own questions, nor the _super-intelligence_ of those which probably
to-morrow will reveal to us what we are ignorant of ourselves.
367. “Attending on the morrow, then! It is truly sorrowful to see a
man of the highest merit, like M. Chevreul, expose himself in this way
to the weakest scholar who, _cue in hand_, might fairly undertake to
answer him. Those may hereafter believe in physics who wish. It is most
horribly compromised. A science, capable of thus forswearing all its
principles, loses, in our estimation, much of its authority.
368. “_La Revue Medicale_, cited by _La Patrie_ of May 20th, declares
in its turn ‘the explanation either by _imagination_ or _muscular
vibrations_, as represented by MM. Corvisart and De Castelnan,
_entirely nullified_ by the fact of the simple change in the relations
of the _little fingers_.’
369. “As for the Medical, they see in it _animal magnetism_, and
exclaim: ‘No one is able to foresee the application of which this
discovery is susceptible. It is an entire world for explanation. Who
knows if there is not at the end of this hint the means of illustrating
a whole generation!’
370. “Lucky Magnetism—what a reparation you have a right to demand!
what incense will be bestowed on you to-morrow, by those who yesterday
so cruelly tore you to pieces! But _La Presse_ and _L’Union Medicale_
may do what they please, no one will hereafter believe them on their
word.
371. “A just reward, gentlemen, for things here below. You would not
believe and you are not believed now! We read afresh in _La Patrie_ of
May 21st, the recital of ‘tables promenading and upsetting _without
contact by pure efforts of volition_, or even by a simple magnetic
_pass_—a very _superfluous_ precaution of the experimenter.’ Very
superfluous, indeed! It could not have been better expressed.
372. “In the presence of such a fact, will the magnetizers still
maintain that the magnetic rapport results from the mixture of _the two
nervous atmospheres_? The nervous system of tables, (disgueridons,) to
use the language of Reichenbach, must be very _sensitive_; and in this
new dance _without contact_—what becomes of the explanation by muscular
vibration, and especially by _the humidity of the hands_?
373. “We have some very important communications, on the 23d of May,
from M. Bonjean, member of the Royal Academy of Savoy, at Chambéry,
respecting several experiments made at the academy itself, and
establishing the _perfect intelligence_ of the agent in question.
M. Bonjean, however, always refers this intelligence to one uniform
process. ‘These responses,’ he says, ‘are not, and _cannot be but the
reflection of the thoughts_ of the person who causes the phenomena, and
the movables _are only able to satisfy_ those questions whose answers
are known, without ever being able to supply an answer that is not
known.’
374. “The idea that the furniture is unable to _give satisfaction_
is charming! but up to this point it was not understood to be
_super-intelligence_. Patience, however, for it is bound to happen!
375. “Besides, M. Bonjean does full justice to the _muscular movements_
of M. Chevreul, by means of that single exception of the table of
Strasbourg turning with all its operators, or certain tables at Lyons
moved without _immediate contact_. Next, he passes from the physical
to the moral question, which, if to be believed, is certainly not very
encouraging. ‘Fathers and mothers,’ he exclaims, ‘if you do not desire
to develope premature feelings in your daughters, husbands who regard
the peace of your wives, _be mistrustful of the magnetic chain_ in
general, and of the dancing of tables in particular.’
376. “It will be recollected that in the famous secret report of Bailly
on mesmerism, in 1784, exactly the same thing was said. There is under
all this, then, we have good reason to apprehend, a uniform unrepented
sin.
377. “In a letter of May 24th from M. Seguin, one of our most
distinguished engineers, to the Abbé Moigno, who had very ably opposed
these experiments in _Le Pays_, M. Seguin says, ‘When I reason
dispassionately on the _real and very positive_ results which I have
obtained, and seen obtained by others before my eyes, I think myself
under the control of an hallucination which causes me to see things
differently to what they are, so much does my reason refuse to admit
them; but when I repeat my experiments, I find it impossible any longer
to resist the force of evidence, when indeed it confounds and upsets
all my opinions.
378. “‘_How can you_ expect me to accept your explanation, when a table
touched very lightly by the ends of the fingers, presses _against_ my
hand and _against_ my legs to such a degree as to repel me and almost
break itself? How believe that the person whose hands touch it could
impart to it a force equal to such efforts, and _especially when that
person_ is myself? Accept, then, freely and with courage, the facts as
THEY ARE, the facts well seen and satisfactorily produced by myself,
in whom you have, I think, as much confidence as in yourself. The
explanation will come hereafter, rest assured. Believe firmly that in
these phenomena of _turning tables_ there is something more than you
see—a _physical reality_ outside of the imagination and of the faith of
those who appear to make them move.’
379. “It is impossible, as we see, to be more positive, or better to
defend the _physical_ evidence on the ground of facts. M. Seguin has a
thousand times the advantage over his learned antagonist; but let us
see if M., the Abbé Moigno, defeated on this ground, will not take his
revenge on another.
380. “Referring to a communication made to the academy by one M.
Vauquelin, about one of these _enchanted tables_, which in his hands
was able to reply to the most mysterious questions, divine the
most secret thoughts, &c., M. Meigno exclaims in _Le Cosmos Revue
Encyclopédique des Sciences_: ‘This time _it is too strong_; we find
ourselves definitively at the mercy of magic, and the moment has
come to proclaim it at Rome. Then there is neither magnetism nor
electricity; not even the influence of human volition on matter; but
supposing the fact to be certain—WHICH IS HARD TO SWALLOW—there must
be in it _the intervention of spirits_, or _magic_. Intelligence that
can refuse these deductions of common sense, would be DISORDERED
intelligence, as useless to dispute with as _with fools_. If you have
not been mistaken, if the extraordinary facts which you affirm are
true, we ourselves are believers. The intervention of spirits and of
magic became the sorrowful but great realities.’
381. “M. Agenor De Gasparin, one of our most sedate philosophers,
writes what follows in _La Gazette de France_:—‘I will not insist on
this point. The phenomenon of rotation, if alone, would not appear to
me entirely satisfactory. I am mistrustful, though not an academician,
and, I admit, that it may be possible (at a pinch) that a mechanical
impulsion might be communicated. But the rotation only serves to
_present_ other phenomena, the explanation of which it is impossible to
refer to any kind of muscular action.
382. “‘Each of us, in his turn, gave orders to the table, which it
promptly obeyed; and I should succeed with difficulty in explaining to
you the strange character of these movements, of blows struck with an
exactness, with a solemnity that fairly _frightened us_. “Strike three
blows; strike ten blows. Strike with your left foot; with your right
foot; with your middle foot. Rise on two of your feet; on only one
foot; remain up; prevent those on the side raised from returning the
table to the floor.” After each command the table obeyed. It produced
movements that no complicity, involuntary or voluntary, could have
induced; _for we should have afterward tried in vain to place it on
one foot, and keep it there by the pressure of the hands, resisting
incontestably the efforts to press it down_.
383. “‘Each one of us gave orders with equal success. Children were
obeyed as well as grown persons.
384. “‘Still more: it was agreed that the requests should not be
audible, but merely mental, and whispered to a neighbour. Still the
table obeyed! _There was in no instance the least error._
385. “‘Each person desired the table to rap the number of years of his
age, and it gave our ages as indicated only in our mind, _endeavouring
in the most curious manner to hurry when the number was large_. I must
own, to my shame, that I was rebuked by it, for having unintentionally
diminished my age; the table gave forty-three instead of forty-two,
_because_ my wife, with a better memory, had thought of the correct
number.
386. “‘Finally, having continued these experiments more than an hour,
at which the neighbours and the servants of the farm were present, I
felt that it was time to stop. I requested the table to raise; to raise
again, _and turn over on my side, which it did_.
“‘Accept, gentlemen, the assurance of my best consideration,
A. DE GASPARIN.’
387. “We stop our citations here; for those who are not content
with the testimony we have furnished, emanating as it does from
philosophers, or men of serious minds, the same revelations appearing,
too, _in all parts of the world_, will not be better satisfied by any
thing we could add. A day is coming, however, that will open every
mouth. Then from all those parlours so reserved before—from all those
cabinets in which experiments had been conducted with _closed doors_,
the truth will burst forth in its full power. Then it will be known
that some of the most esteemed men of Paris, of the bench, pulpit,
and men of letters, have both desired to see and have seen it; have
desired to know and have known it. It will be known that the evil
_super-intelligence_ has been revealed to them, and that if they have
been silent on the subject, or desired to suppress their name, it was
only an act of prudence to restrain public opinion.
388. “But on that day what will Science be doing? We can boldly
predict: the facts of to-day _which it does admit_, proving to amount
to nothing, and the _inadmissible_ facts being admitted, its faith will
change, and its language become more modest. Like the ancient Augurs,
two savants will not be able to look at each other any more without
smiling, and often enough to exclaim: ‘It has been well said, my dear
colleague; it has always been foretold, that “HE, WHO IS OUTSIDE OF
PURE MATHEMATICS, PRONOUNCES THE WORD IMPOSSIBLE, WANTS PRUDENCE.’”
ARAGO.”
SPIRITUALISM IN GREAT BRITAIN.
_Account of Mr. Robert Owen’s Conversion._
389. “While in doubt upon this subject, I heard of the media in this
country, and was casually introduced to Mrs. Hayden, an American
medium, without having any intention to ask a question respecting the
spirits; my object being to purchase a book which Mrs. Hayden had for
sale, written by a valued and most truthful friend of mine in America,
Adin Ballou, who has written a plain, practical, common-sense history
of this new revelation to the human race.
390. “While conversing with Mrs. Hayden, and while we were both
standing before the fire, and talking of our mutual friends, suddenly
raps were heard on a table at some distance from us, no one being near
to it. I was surprised, and as the raps continued and appeared to
indicate a strong desire to attract attention, I asked what was the
meaning of the sounds? Mrs. Hayden said they were spirits anxious to
communicate with some one, and she would inquire who they were. They
replied to her, by the alphabet. that they were friends of mine who
were desirous to communicate with me. Mrs. Hayden then gave me the
alphabet and pencil, and I found, according to _their own_ statements,
that the spirits were those of my mother and father. I tested their
truth by various questions, and their answers, all correct, surprised
me exceedingly. I have since had twelve séances, some of long
continuance, and during which, with one exception, I have had prompt
and true answers so far as the past and present, and very rational
replies as to the future; but these last have to be tested by time. The
exception was my own afterward-discovered error.”
391. From the following quotation, it seems that Mr. Owen has not had
any reason to diminish his faith in spiritualism. The manifestations,
of which his account is subjoined, are eminently wonderful; yet they
are not more so than those which are recorded as having been realized
under the influence of the same medium, in this country, or at Koons’s
Establishment in Ohio:—
_Letter of Robert Owen to the Yorkshire Spiritual Telegraph._
SEVEN OAKS, April 23, 1855.
392. “_Dear Sir_:—Just now, on my return from London, where, last
night, I had been giving a lecture to Mr. Ronge’s party of foreigners
and others on Education, I had the pleasure to receive your 2d Number
of ‘The Yorkshire Spiritual Telegraph.’ I have hastily glanced over it,
and I feel much interest in your proceedings, and wish you all success
in the good cause. I say good cause, for it is sure to lead to great
ultimate good, and especially will it destroy the many evils arising
from sectarianism, and other causes of hatred and ruin between man and
nations. I must tell you of what occurred to me last night, after my
return from the lecture, about nine o’clock.
393. “A Mr. Hume, a young Scotchman, who went to America to pursue his
studies as a medical student, four or five years ago, became a medium,
(he is now about twenty years of age,) and soon became a very superior
one. He had engaged to accompany the Haydens and Miss Jay. He took
his passage and came, but the others, for some cause, postponed their
voyage, but may now be daily expected. They arrived on the 22d. I had
heard on my arrival in London, from friends on whom I could depend,
of the extraordinary results by his mediumship. I made arrangements
to visit those friends and Mr. Hume when I finished my lecture, which
I did, and found my two friends and Mr. Hume waiting my arrival. On
being seated around a regular full-sized card table, there were raps
immediately, and because I do not hear very well, the raps increased
until they became very loud, but I heard the first raps distinctly.
Many spirits were present; some, relatives of my friends, and others,
my own relations. My wife and daughters, my son and brother, and also
my father and mother, with all of whom I have had frequent delightful
intercourse through various mediums. My two friends present are
husband and wife; and the first new occurrence to me was, seeing the
lady’s silk apron untied by invisible means—a somewhat complicated
operation—and taken from her and given to Mr. Hume, opposite to her.
It was then conveyed backward and forward, from one to another, and it
soon came to me. I held it with much force, but it was drawn from me
with greater force, for I was afraid damage would be done to it. Next a
flower was taken from the table, conveyed away by invisible means, and
brought to me. The flower I kept for being so presented to me. Next I
had my handkerchief out; it was taken from my hands, and in an instant
thrown from the opposite side of the table, not as it was taken, but
made into a large hat, which I also have as a curiosity. Then the
spirits came and touched each of us. I was occasionally touched on one
knee, then on the other, and afterward on both at once; and then one
of them shook hands with me, and I most distinctly felt the fingers
of them separately. An accordeon was then placed under the table, and
soon the spirit of the daughter of the family played most beautifully
several tunes and pieces of music. I asked for one of my favourite
Scotch tunes, and it was immediately played. The instrument was then
raised by invisible power, and given first to one, then to another; it
was thus brought to me. The table was then lifted from the floor; at
first, about a foot, and immediately afterward, about three feet.
394. “After this the medium was put into a trance, during which he saw
beautiful visions of spirits, and one of them spake through him while
in that state sentiments that went to the heart of each of us, giving
us advice, invaluable in its import, and in language beautifully and
eloquently expressed, and calculated to make the deepest impression on
our memories. While reason remains I shall never forget it; and it was
given with many encouraging words, to pursue my course in the measures
in which I am engaged; to endeavour to introduce the millennium, but
also stating the obstacles I should meet, and the great difficulties
which were to be overcome.
395. “Much more occurred, very interesting; but the post time expires,
and I wish you to have this communication by this mail.
“Yours sincerely, ROBERT OWEN.”
396. I subjoin the following narrative of Mr. Rufus Elmer, of
Springfield, Massachusetts, concerning manifestations through Mr. Hume,
as corroborating those described by Mr. Owen. Thus, on both sides of
the Atlantic, we have evidence of analogous striking results by the
same medium:—
_Mr. Hume at Springfield._
397. “Rufus Elmer, Esq., of Springfield, informs us that Mr. Hume
spent the nights of March 17th and 18th at his house. On the evening
of the 17th, thirteen persons were present, when a series of most
extraordinary demonstrations took place. First, two large tables
standing together, around which the company were sitting, were lifted
from the floor, while all hands were resting upon their tops. Then an
accordeon, held under the table in one of Mr. Hume’s hands, (the other
being on the table,) with the keys downward, was played in strong
tones, three parts being maintained, and any tune performed that was
called for—even foreign music. The instrument was also played upon
while held in the same manner by each person present,—all hands except
the one holding the accordeon being upon the tables in sight. (These
manifestations were all made in a room well lighted by gas.) A bell,
weighing over a pound, was passed about under the tables, put in the
hands of each person, taken away again, passed rapidly from one end
of the tables to the other, a distance of eight feet, knocking loudly
on the under side as it went; and, finally, the tables having been
separated a few inches, and a cloth spread over the aperture, the bell
was held up under the cloth, while the company were allowed to feel the
hand which held it. Next, the bell was slid out on to one of the tables
from beneath the covering, and the hand which grasped it was exposed to
the view of all the company—the hands of each being at the same time
in full view. To gratify one who sat at so great a distance as not to
have a clear view, it was communicated that if all others would for
a moment avert their eyes, so as not to concentrate their magnetism
so powerfully upon the object, it could be more plainly manifested
to this one alone. Acting upon this hint, each person was allowed to
look singly at the hand—to the full satisfaction of all. One of those
present, mentally requested, unknown to all others, that the hand of
her spirit-child might be exhibited to her; and, behold! a child’s
hand was presented, while no child in the body was in the room. One
of the company was a coloured domestic in the family of Mr. E-—-, and
she mentally requested that her mother, who had before purported to
communicate to her, if present, would show her hand; when, lo! a black
hand appeared! These are but specimens of what occurred during the
evening.”
COMMUNICATIONS FROM THE SPIRIT WORLD.
_Remarks Introductory to my Spirit Father’s Communication._
398. AGREEABLY to my spirit father’s communication, the manifestations
which of late have given birth to Spiritualism, have been the result
of a deliberate effort, on the part of the inhabitants of the higher
spheres, to break through the partition which has interfered with the
attainment, by mortals, of a correct idea of their destiny after death.
To carry out this intention, a delegation of advanced spirits has been
appointed. Referring to this statement, I inquired how it happened that
low spirits were allowed to interfere in the undertaking? The answer
was, that the spirits of the lower spheres being more competent to make
mechanical movements and loud rappings, their assistance was requisite.
399. Likewise, I inquired why it was deemed expedient to make these
manifestations, in the first instance, at Hydesville, near Rochester,
through the spirit of a murdered man? The answer to this was, that
the spirit of a murdered man would excite more interest, and that a
neighbourhood was chosen where spiritual agency would be more readily
credited than in more learned or fashionable and conspicuous circles,
where the prejudice against supernatural agencies is extremely strong;
but that the manifestations had likewise been made at Stratford, in
Connecticut, under other circumstances. Nor were these the only places.
They had been made elsewhere, without much success in awakening public
attention.
400. Thus, it appears that at the outset, the object was to draw
attention, and in the next place to induce communications. It will
appear from the account of the manifestations at Hydesville and
Stratford, that as soon as through an ingenious agreement upon signals
rational intercommunication was established, the manifestations
became changed in character. The mischievousness displayed, in the
primitive derangement of furniture, ceased. This was attributed to the
replacement of spirits of inferior grade, by their superiors.
401. Thus this new and glorious light has come up amid dark clouds, as
we often see the thunder-gust the harbinger of a bright sky.
402. But still there has been another source of temporary degradation,
not arising solely from the spirits, but from the inquirers also.
The great motive in the first instance for witnessing spiritual
manifestations was the love of the marvellous, or the desire to expose
what was deemed jugglery. The mere movements of tables, without any
reference to spiritual agency, was the great object of attention.
Though I was present where table turning was discussed, if I ever
heard the idea of spirits being the cause, it left no impression on my
memory, as has already been stated. (134.)
403. But after alphabetical communication commenced, it was performed
so slowly, that the replies were often brief, and made with a view to
establish identity of the spirits with the individual whom it professes
to personate; or to test the existence of a spirit by the replies given
to inquirers respecting facts which could not be known to the medium.
At the first recognition, the spirit would occupy the time mainly
with statements very natural and amiable, but not instructive beyond
the degree of confirmation thus afforded of the great fact of such
intercourse being possible on the part of friends who have quitted this
stage of existence.
404. Communications through spelling and writing media very much fell
short of the expectations which the name assumed by the spirit would
awaken.
405. As soon as convinced that the phenomena were due to the shades
of the dead, I looked with eagerness for some consistent information
of their abodes, modes of existence, of the theological doctrines
entertained by them, and the actual diversities of their situation
consequent to various degrees of moral and intellectual merit.
406. It was with regret that I found in the published accounts, nothing
satisfactory, nothing precise, nothing connected. In no publication did
I find any satisfactory statements of the location of the spirit world,
or of its subdivision into spheres.
407. Urging this deficiency of information upon those spirit friends
who seemed to have selected me as an instrument in promulgating the
invaluable truths of Spiritualism, I obtained information, as early
as May, 1854, respecting the situation of the spiritual spheres, or
country of spirits, relatively to the earth; but about the latter
part of October my father commenced writing on the subject through a
medium of the other sex, but the ideas furnished were too much blended
with her own prepossessions, with which her mind was replete. Hence,
although many pages had been written, they were rejected, and resort
was had to another medium—Mrs. Gourlay. The result thus obtained
was afterwards read to the author, at the disk, so as to have every
paragraph scrutinized.
408. Under the following head will be found my father’s communication.
_My Spirit Father’s Communication._[10]
409. My son, in communicating with you respecting the destiny of man,
I shall endeavour, according to the extent of my capacity and highest
perception of truth, to give you a view, as correct and definite as
possible, of the all-important subject in question.
410. The spirit world lies between sixty and one hundred and twenty
miles from the terrestrial surface; the whole intermediate space,
including that immediately over the earth, the habitation of mortals,
is divided into seven concentric regions called spheres. The region
next the earth, the primary scene of man’s existence, is known as the
first or rudimental sphere.
411. The remaining six may be distinguished as the spiritual spheres.
412. The six spiritual spheres are concentric zones, or circles, of
exceedingly refined matter, encompassing the earth like belts or
girdles. The distance of each from the other is regulated by fixed laws.
413. You will understand, then, they are not shapeless chimeras, or
mere projections of the mind, but absolute entities, as much so indeed
as the planets of the solar system or the globe on which you now
reside. They have latitudes, longitudes, and atmospheres of peculiar
vital air, whose soft and balmy undulating currents produce a most
pleasurable and invigorating effect. Their surfaces are diversified
with an immense variety of the most picturesque landscapes; with lofty
mountain ranges, valleys, rivers, lakes, forests, and the internal
correspondence of all the higher phenomena of earth. The trees and
shrubbery, crowned with exquisitely beautiful foliage and flowers of
every colour and variety, send forth their grateful emanations.
414. The physical economy and arrangements of each sphere differs from
the other; new and striking scenes of grandeur being presented to us in
each, increasing in beauty and sublimity as they ascend.
415. Although the spheres revolve with the earth on a common axis,
forming the same angle with the plane of the ecliptic, and move with
it about the ponderable sun, they are not dependent on that body
for either light or heat, receiving not a perceptible ray from that
ponderable source; but receive those dispensations wholly from his
internal or spiritual correspondence, (a spiritual sun concentric with
the sun of your world,)—from that great central luminary whose native
brightness and uninterrupted splendour baffle description.
416. We have no divisions of time, therefore, into days, weeks, months,
or years; nor alternations of season, caused by the earth’s annual
revolution; those periods being observed with reference only to the
affairs of earth.
417. Although we, like you, are constantly progressing toward
perfection, our ideas of time and the seasons differ widely from yours;
with you it is time—with us, eternity. In the terrestrial sphere, a
man’s thoughts, being bounded by time and space, are limited; but with
us they are extended in proportion as we get rid of those restrictions
and our perceptions of truth become more accurate.
418. As order is a primary object in the spheres, there are of course
laws for its preservation. Fundamentally, these proceed through his
ministering angels, from the Divine Lawgiver, who commands the angelic
hosts of heaven and rules the inhabitants of earth; who employs myriads
of ministering angels as the means of intercommunication between their
Supreme Master and his creatures throughout the universe.
419. So far as legislation, subordinate or supplementary to that of
the Supreme Legislator, is required, the government of the spheres is
republican, exercising legislative, judicial, and executive powers.
But these functions are not embarrassed by the necessity of codes
indited or printed, nor by that of physical coercion. The results of
these functions are realized in simultaneous and homogeneous opinions
awakened in the minds of the ruling spirits, as truth takes hold of the
minds of mathematicians, _pari passu_, as they read the same series
of demonstrations. The conclusions in which the chief spirits thus
unanimously concur, are by them impressed upon their constituents, who,
thus impressed, are constitutionally unable to resist the sentiment
which, like a magic spell, operates upon their sense of right, and
overrules any rebellious passion.
420. As, in the rudimental sphere, weighing, measurement, or
mathematical calculation or demonstration, when performed by competent
persons, are rarely disputed, so in the spheres, the decisions of
those whose authority is intuitively evident in moral or legal
questions, meet with acquiescence. It follows, therefore, that neither
imprisonment nor fetters are requisite for the enforcement of moral or
legal restrictions.
421. Moreover, it must be evident that in the spheres, wisdom,
knowledge, rectitude, and conscientiousness are the real vicegerents of
God, the higher spirits acting as his media.
422. We acknowledge no aristocracy but that of mind and merit. In our
diplomatic intercourse with our brothers of earth, when affairs of the
greatest importance are to be transacted, (the present dispensation,
for example,) we intrust them to a delegation of the most advanced
spirits—those who are best acquainted with the affairs of the celestial
country and of that to which they are accredited.
423. Our laws are meted out in the scale of exact justice, from
whose awards there is _no_ appeal. Punishments are but the natural
consequences of violated laws; being invariably commensurate with
offences, and have reference as well to the reformation of the
offender, as to the prevention of future crime.
424. The political economy of the spheres has reference only to wealth,
which being unbounded and free as air and light, can of course be
appropriated by each and every member of society, according to his or
her capacity of reception, the supply being always equal to the demand.
425. Wealth consists, upon earth, of those objects of human luxury or
taste, which can only be acquired by means of labour and capital. Other
things being equal, the value is generally in proportion to the cost
incurred in the production. But in the spheres, such objects existing
in profusion, the supply is of course always equal to the demand,
though no less necessary than the air which you breathe; like it, they
have no marketable value; there is no one who has occasion to buy, all
being abundantly supplied from a common inexhaustible stock.
426. Hence it will appear that we have no occasion for gold or silver,
which perisheth with the using, but the currency of _moral_ and
_intellectual_ worth, coined in the mint of divine love, and assayed by
the standards of purity and truth. Our bank, whose charter is eternal,
and whose notes are never subject to fluctuations, and always payable
on _demand_, is none other than the great bank of heaven, whose capital
stock consists of an infinitude of love, mercy, and benevolence, of
which our Heavenly Father is president and director, and in which his
beloved children, the whole human family, are shareholders.
427. With regard to the social constitutions of the “spheres,” each is
divided into six circles, or societies, in which kindred and congenial
spirits are united and subsist together, agreeably with the law of
affinity.
428. Although the members of each society unite as near as may be on
the same plan, agreeing in the most prominent moral and intellectual
features; yet it will be found, on careful analysis, that the varieties
of character, in each society, are almost infinite; being as numerous
as the persons who compose the circle.
429. Each society has teachers from those above, and not unfrequently
from the higher spheres, whose province it is to impart to us the
knowledge acquired from their instructions and experience, in the
different departments of science, and which we in turn transmit to
those below. Thus, by receiving and giving knowledge our moral and
intellectual faculties are expanded to higher conceptions and more
exalted views of the great Creator, whose almighty power is no less
displayed in the constitution of spirit worlds, than in that of the
countless resplendent orbs of space.
430. We do not, as many persons in the rudimental state imagine,
abandon the studies which we commenced on earth, which would
presuppose the loss of our reasoning powers, and our consequent
inferiority to yourselves; but on the contrary, we go on progressing
in knowledge and wisdom, and shall progress throughout the boundless
ages of eternity. You being chained down to earth, by the law
of gravitation, are comparatively limited in your resources for
information; but we having arrived at a higher sphere of thought and
action, and having a more extensive field of vision, can soar higher
and farther into the wonderful workings of that mysterious Being, who,
owing to the infinity of his perfections, must be forever in advance
of us, his finite creatures, and to whom, of course, we can bear no
relative proportion.
431. Our scientific researches and investigations are extended to all
that pertains to the phenomena of universal nature; to all the wonders
of the heavens and the earth, and to whatever the mind of man is
capable of conceiving: all of which exercise our faculties, and form a
considerable part of our enjoyments. The noble and sublime sciences of
astronomy, chemistry, and mathematics, engage a considerable portion
of our attention, and afford us an inexhaustible subject for study and
reflection.
432. Nevertheless, there are millions of spirits who are not yet
sufficiently advanced to take any interest in those pursuits; for you
will bear in mind that the spheres are but so many departments of a
great normal school, for the mental discipline and development of
the race, each of which is reached only by the spiral[11] stages of
progression,—the earth being the first in the series, and the seventh
sphere the last; being preparatory to an entrance into the supernal
heaven. You will perceive, then, that we have an unlimited scope for
the prosecution of our studies, and that whatever knowledge you fail to
acquire in the rudimental state, legitimate thereto, you will have to
obtain, in some of the degrees of the spiritual spheres.
433. We do not study those practical arts, which are so essential to
the earth life, such as mechanics, &c.; for we do not stand in need of
their applications; our studies being wholly of a mental character, we
attend to the fundamental principles only. All the more intellectual
branches of the arts and sciences are cultivated in a much more perfect
manner than that to which we have been accustomed upon earth. The
mind being untrammelled by the gross material body, and having its
intellectual energies and perceptions improved, we can by intuition,
as it were, more clearly and rapidly perceive and understand the
principles and truths on which the sciences are based. We can trace the
various relations of each subject, so as to understand its connective
importance; a knowledge at which mortals arrive only by a long and
tedious process.
434. We are not, for good and wise ends, which in due time will be
fully explained, permitted to reveal all our knowledge to those below
us, as the consequences of such a procedure would be perilous to the
happiness of all, and subversive of order.
435. In addition to our studies we have many other sources of
intellectual, moral, and heartfelt enjoyment, from which we derive the
most ineffable pleasure: one of which is social reunions and convivial
meetings; a coming together of dear friends, brothers, sisters,
children and parents; where the liveliest emotion and tenderest
affections of our nature are excited, and the fondest and most
endearing reminiscences are awakened; where spirit meets in unison with
spirit, and heart beats responsive to heart.
436. Yet individuals united by the ties of consanguinity are not always
linked together, even here, by the golden chain of love and benevolent
affection, since it not unfrequently happens that there is much more
harmony existing among those who are not members of the same family.
Notwithstanding that persons who were intimately acquainted with each
other in the natural world, and those who are akin, may be and often
are separated, sometimes for long periods, still they do occasionally
meet together; those in the higher degrees and spheres passing to the
lower, while those in the latter never ascend to the former till fully
prepared for such a transition, agreeably to the fixed and unalterable
laws of progression. The periods of such separations vary according to
the relative gradations of intellectual and moral qualities in each.
437. The peculiar connections and relations of parents and children,
brothers and sisters, and all the minor ties of consanguinity, must be
forever maintained, although there may be an indefinite interruption to
the harmonious play of their affinities.
438. As regards the institution of marriage, I would observe that on
earth it is a civil contract, entered into by two persons, male and
female, mutually or otherwise, as the case may be, for and during the
term of their natural lives, but which is legally annulled on the
demise of either party; so that whether or not it be renewed in the
spiritual world, is determined by choice, not obligation.
439. Celestial marriage, however, is quite a different affair: it is
the blending of two minds in one, resulting from an innate reciprocal
love in each; a conjunction of negative and positive principles,
forming a true and indissoluble bond of spiritual union, which human
legislation cannot reach: a marriage which is born of God, and is
therefore eternal. It is often asked, “Will all be married in heaven?”
I answer, Yes, most assuredly; it never was designed for man to be
alone, either on earth or in heaven: each will seek and find their
counterpart.
440. Each society has a municipal administration or moral code, subject
to the divine government; submission to the will of God, and obedience
to his laws, whether recognised in nature or revelation, forming the
basis of its constitution. With us philosophy and religion go hand in
hand.
441. Evil or misdirected spirits find their affinities in the second
sphere, where the lowest and most undeveloped are associated together,
and remain for indefinite periods, but with all the moral depravity
and darkness with which they are enveloped, through the benign
influence exerted over their perceptive and rational faculties, by
higher intelligences, each begins to feel, sooner or later, the low
and degraded position he occupies; moreover, finding new means of
progress, and new sources of contemplation as well as delight, and his
capacity of making perpetual advancement in knowledge, his intellectual
faculties become gradually expanded, and his moral powers increased.
Hence the grovelling propensities of his nature yielding to the
dictates of reason, his grosser passions subside, causing him to aspire
to higher associations and circumstances, which in turn beget new
wants, thoughts, and feelings.
442. We have no sectarian or ecclesiastical feuds; no metaphysical
dogmas; nor are we troubled with those insatiable cravings and
inordinate ambitions, so often manifested by mortals; nor have we any
taxation for religion, the voluntary contributions of intellectual and
moral minds being its meet support.
443. Our religious teachers belong to that class of persons who were
noted, during their probation on earth, for their philanthropy and
deeds of moral bravery; those who, regardless of the scoffs and sneers
of the time-serving multitude, dared to promulgate and defend the
doctrines of “civil and religious liberty.” These practical reformers
and saviours of the race, instead of worrying their hearers, as is
the custom with many on earth, with horrible denunciations and awful
threats of eternal vengeance for their misdoing, admonish and exhort
them to higher and nobler aims and aspirations; to the study of Deity
as manifested in his stupendous works.
444. They urge upon them, too, the necessity of their co-operation
in the reformation and advancement of their more degraded brethren,
by instructing them in the divine principles of love, wisdom, and
benevolence. They instruct them in the soul-inspiring and elevating
doctrine of _universal_ and _eternal_ progression, and in the sublime
truth that _evil is not an indestructible and positive principle, but a
negative condition, a mere temporary circumstance of their existence_;
and, furthermore, _that suffering for sin is not a revengeful and
malevolent infliction of God, but a necessary and invariable sequence
of violated law_.
445. They teach them also that, according to the divine moral economy,
there is no such thing as pardon for sins committed—no immediate
mercy—no possible escape from the natural results of crime, no matter
where or by whom committed; no healing of a diseased moral constitution
by any outward appliances, or ceremonial absurdities; and finally,
that the only way whereby to escape sin and its consequences, is by
progressing above and beyond it.
446. We derive much pleasure from the exercise of our talents in vocal
and instrumental music, which far excels the noblest efforts of musical
genius on earth. When we convene to worship God in our temples, whose
halls and columns beam with inherent celestial light, our voices are
blended together in songs of praise and adoration to the Almighty
Author of our existence, from whom all blessings are derived.
447. From what has been stated, it may be perceived that we are moral,
intellectual, and sensitive creatures. Instead of being, as many of
you imagine, mere shadowy and unsubstantial entities, we are possessed
of definite, tangible, and exquisitely symmetrical forms, with
well-rounded and graceful limbs, and yet so light and elastic that we
can glide through the atmosphere with almost electric speed. The forked
lightnings may flash, and the thunders roll in awful reverberation
along the vault of heaven, and the rain descend in gushing torrents;
nevertheless, by the mere act of volition, we may stand unharmed at
your side.
448. We are, moreover, endowed with all the beauty, loveliness, and
vivacity of youth, and are clothed in flowing vestments of effulgent
nature suited to the particular degree of refinement of our bodies. Our
raiment being composed of phosphorescent principles, we have the power
of attracting and absorbing or reflecting the rays evolved, according
as our condition is more or less developed. This accounts for our being
seen, by clairvoyants, in different degrees of brightness, from a dusky
hue to the most intensely brilliant light.
449. The spiritual body is a perfect human form, originating in,
and analogous to, the corporeal organization in its several parts,
functions, and relations. The heart beats in rythmic pulsations, the
lungs fulfil their office of respiration, and the brain generates
its vitalized magnetic fluid, whose life-giving currents permeate
every portion of the spiritual organism. Man in the rudimental state
is tripartite, consisting of soul, of spirit, and flesh; but in the
spheres a duality, composed of soul and spirit. Having approached the
portals of death, he disrobes himself of the exterior form as he would
put away a worn-out garment. The gross and cumbrous physical machine,
which was given for the purpose of developing his more beautiful and
excellent spiritual body, and of bringing him into more immediate
relationship with the outward world, can serve his purposes no longer.
450. For your clearer understanding of the _modus operandi_ of our
intercourse with man, you will remember that by our transition to
the world of spirits we part with the body only. We lose none of our
intelligence by the transfer, but, on the contrary, become daily more
and more developed in our knowledge of and power over the forces in
nature; so that we are enabled to perform many feats to you, seemingly
wonderful, and which really appear miraculous to the majority of those
who witness them.
451. Having disposed of the external mechanism of flesh, we cannot come
into direct contact with physical matter, but we are able, through the
sphere of the medium, when natural conditions are complied with, not
only to communicate our thoughts and wishes to our friends, but to move
solid, ponderable bodies. By spheres, I mean the particular mental or
physical state, or emanation by which all bodies, organic or inorganic,
are immediately surrounded, and the particular electrical relations
which they sustain to each other, causing repulsions and attractions in
man and animals as well as in chemical reagents.
452. When we wish to impress the mind of the medium, by the effort of
our magic will, (provided always that he or she is in sympathy with
or sustains a negative relation to the operator,) we can dispose and
arrange the magnetic currents of the brain so as to form or fashion
them into ideas of our own. We can also learn to read the thoughts
of another—conditions being favourable—as readily as you can gain a
knowledge of the characters or symbols of a language foreign to your
own.
453. Thoughts being motions of the mind, assume specific and definite
forms, and when _distinct_ in the mind can be clearly perceived and
understood by any spirit who is in sympathy with the mind in which they
are generated.
454. To influence, mechanically, the hand of a medium to write, we
direct currents of vitalized spiritual electricity on the particular
muscles which we desire to control. In order to produce the physical
manifestations, it is not by any means requisite that the medium should
be possessed of a good moral character or well-balanced mind, as an
individual of small mental calibre would answer our purpose equally
well; but an advanced spirit could not directly impress or control the
organs of a mind with which he is not in affinity, and _vice versâ_.
455. We can instantly determine the sphere of a spirit, in or out of
the body, by the particular brilliancy and character of the light in
which he is enveloped, as well as by the peculiar sensation which his
presence creates.
456. The raps are produced by _voluntary_ discharges of the vitalized
spiritual electricity, above mentioned, from the spirit, coming in
contact with the animal electricity emanating from the medium. These
discharges we can direct at will to any particular locality, thereby
producing sounds or concussions.
457. The question being often asked, “How do you move solid
substances?” I would partly answer it by asking, How does a magnet
attract and raise from their resting-places certain bodies within
whose sphere it is brought? How does a man move his body and direct it
whithersoever it goeth? How does God, the almighty cause of all causes,
move and keep in perpetual motion the immense systems which revolve in
space, and maintain each in its due relative position? I answer, By the
magnetism of a _positive_ will.
458. We, in common with you and all animals, possess an infinitesimal
portion of this power, varying in degree in different classes and
in different individuals. When you raise your arm, as in the act of
lifting or moving a body, you direct by the force of your will-power
galvanic currents on the muscles required to perform the function. The
muscles acting as levers, through the stimulus of the subtle element,
act and react on the more solid parts, the bones, and thus is the
object laid hold of and moved, and still you do not come into direct
contact with the object. Now, this is called a _very simple_ operation,
and so it would appear, but who understands it? Although advanced
spirits are much more conversant with the forces operating in nature
than the most intellectually developed man in the form, still they do
not, nor can they ever, as long as eternity rolls on, understand the
hidden sphere of cause. The operation of the will it is impossible
to understand. Now, as I have said, we are not possessed of physical
bodies; still we can make the imponderable elements subserve our
purposes by acting as bones, nerves, and muscles.
459. Touching our peregrinations and voyages of discovery, about which
so much has been said by spirits, as well as mortals, I will say
that it is a fallacy to suppose that every spirit can visit at will
the planets of the solar system, much less those of the more remote
systems, since I am certain that none but the residents of the seventh
sphere, or the angels of the “Supernal Heavens,” have the power to do
so; because each planet, being an inhabited globe, hath its concentric
or spiritual spheres, through all of which in order to reach it a
spirit must pass. It is obvious, therefore, according to the immutable
law of progression, that the transit of a spirit to a distant planet
would require its adaptation to the highest sphere of that body.
460. Having spoken of the angels of the “Supernal Heavens,” I will
explain what is meant by this designation. They are those pure and
comparatively exalted beings who, having advanced beyond the highest
sphere of the planet to which they belonged, and attained a very high
state of moral and intellectual development, have been admitted into
that great and illimitable sphere of progression which lies outside
of all other spheres, and in which the greatest conceivable degree
of harmony reigns. It is composed of one grand harmonial society,
whose members are privileged to go wheresoever they will through the
boundless empire of space. They are principally from the planets
Jupiter and Saturn, and hold a much more distinguished rank in the
intellectual, moral, and social system than the inhabitants of earth.
I have not learned that any spirit from our planet has yet reached the
Supernal Heaven.
461. It has been said that spirits hunger, thirst, and stand in need
of repose. It is true that those states do pertain to spirit life
agreeably to the law of spiritual correspondences. The grosser and more
undeveloped the spirit, the closer is the analogy between it and the
physical states.
462. Physical laws and substances are gross or externalized spiritual
laws and things. The more refined and developed the spirit, the less it
requires of gross aliment. Refined, intellectual, and moral beings are
nourished and sustained by refined, intellectual, and moral nutriment.
Their food is derived from the “Tree of Knowledge,” and they slake
their thirst at the crystal streams which continually flow from the
inexhaustible fountain of God’s wisdom and love. The lowest undeveloped
spirit lives on comparatively refined aliment to that on which mortals
subsist. It consists of the more refined elements of spiritual fruits
and vegetables. The spirit’s need of rest depends on its particular
degree of development, diminishing in proportion to its advancement
from the material plane.
463. Though the principles embodied in our teachings and philosophy
may be regarded, by the majority of mankind, as _strange_ and
incomprehensible, they are, nevertheless, no more so than the
principles of natural science would be to the unlettered mind. As the
ability to comprehend the principles on which the natural sciences are
based increases with the expansion of the intellectual faculties, in
like manner is the power of perceiving spiritual things and relations
increased by the development of the interior or spiritual faculties.
464. As there are no words in the human language in which spiritual
ideas may be embodied so as to convey their literal and exact
signification, we are obliged ofttimes to have recourse to the use of
analogisms and metaphorical modes of expression. In our communion with
you we have to comply with the peculiar structure and rules of your
language; but the genius of our language is such that we can impart
more ideas to each other in a single word than you can possibly convey
in a hundred.
465. I have thus given you a general outline of the leading facts
connected with the destiny of the race. I have endeavoured to show you
that man is a progressive being, that he possesses a refined material
(449) organization, which, going with him at death, serves as a medium
through which he may communicate with the visible world. I will here
add that, under certain circumstances, this spiritual organization has
the power of reflecting the rays of light, so as to be rendered visible
to the natural eye, as are certain gaseous bodies.
466. I have attempted to show you, too, that the spirit on entering the
spheres, being governed by its affinity, takes its position in that
circle for which it is morally and intellectually adapted; hence the
first sphere is the abode of all the most degraded spirits, and that
their advancement, however slow it may be, is nevertheless sure, since
“onward and upward” is the motto emblazoned on the spiritual banner.
467. I have endeavoured to show you, also, that the spirit is a
_finite_ being like man in the form, and, therefore, _fallible_, and
that as he advances in knowledge, he grasps more of truth and drops
more of error. I have attempted to show you that the spirit world is
a counterpart of the natural world, and that we, no less than you,
are subject to surrounding conditions and circumstances. Spirits of
congenial minds and opinions are drawn toward each other and to you,
on the principle that “like attracts like.” In order to receive high
moral and intellectual communications, it is essentially necessary that
the medium and circle should be in affinity with each other, and with
the spirits who are capable of giving such communications.
468. Besides the topics adverted to, I will briefly call your attention
to a few of the most prominent among the beneficial results which
will flow from spiritual intercommunion. It will settle the important
question, “_If a man die, shall he live again?_” It will reduce the
fact of the immortality of the human spirit to a certainty, so that
the world’s knowledge of the fact will not be the result of a _blind
faith_, but a positive philosophy. It will show the relation existing
between mind and matter. It will make men thinking and rational beings.
It will establish a holy and most delightful intercourse between
the inhabitants of the terrestrial world and their departed spirit
friends. It will expand and liberalize the mind far beyond your present
conceptions. It will fraternize and unite all the members of the
human family in an everlasting bond of spiritual union and harmonial
brotherhood. It will establish the principles of love to God and your
fellows. It will do away with sectarian bigotry. It will show that
many of the so-called religious teachings are but impositions on the
credulity of mankind, being founded on the grossest absurdities and
palpable ignorance of the nature of things.
469. It will give man higher and infinitely more exalted views of God,
and bring him into closer communion with the Author of his being. It
will do away completely with the sting of death, and rob the grave of
its terrors. It will teach the eternal progression of the soul, and
show that the time is fast approaching when the moral condition of the
race is to be vastly improved; when error is to be abolished, and truth
is to take its place; when the glory of the Lord is to be revealed, and
all flesh shall see it together! In fine, it will be a help to the soul
in the hour of its adversity, and enable it to bear up under affliction
with noble and heroic fortitude; and when about to launch its barque on
the river of eternal life for the fair and beautiful land of promise,
it will be its stay and sheet-anchor.
Your father, ROBERT HARE.
_Communication from a Spirit Son of the Author._
I have in the spirit world two sons, one of whom died, thirteen months
old, in 1813; the other, five months old, in 1825. Both have been to
communicate with me. I subjoin a letter received from the younger:
470. “_My Dear Father_:—I made a very brief communication to you
through the medium of Mr. Gordon, which was my first successful effort
to control the human organism. It has been long known to me that
spirits could manifest themselves to mortals; and that they have always
held communion with their brethren in the flesh, is not new to me. The
law is as natural as gravitation, and like it, I presume, will endure
forever. But so great has been, and still is, the superstition of the
masses, and to such an extent has man’s mental vision been obscured by
his so-called spiritual teachers, that, excepting a comparatively few
instances, spirits have failed in their attempts to reveal themselves
to the civilized portion of mankind. The conditions have, for the most
part, been wanting, owing to the above causes, and which have grown
out of man’s false notions respecting his natural and true relation
with the unseen world. The less civilized of our Father’s children,
in regard to their communion with spirits, have been much more highly
favoured than their otherwise more fortunate brethren, since it has not
been an uncommon circumstance for them to commune with their departed
friends.
471. “Many years, my dear parent, have elapsed since I entered the
bright abode of the blest—a very little child, yet a very happy one. My
first and second birth rapidly succeeded each other; but so little did
I know, from actual experience, of my rudimental condition, that I have
never realized the change. I have no memory of my earth-life, yet I
know from observation and reflection that I am to some extent the loser
by my premature birth into the spiritual state. I have, it is true,
measurably obtained since then that knowledge of exterior nature which
I should have acquired in the flesh, on the globe which gave me birth,
as an independent, individualized existence.
472. “My life here has been a charmed one; enrapturing scenes of beauty
being constantly presented to view, like the ever-varying landscapes
delineated on the canvas by a skilful artist. Now is seen a beautiful
silvery lake on whose translucent bosom floats the graceful swan,
bending his pliant neck, as if proudly conscious of his surpassing
beauty; and anon, among the lilies of this lake, which appear like gems
placed on a virgin brow, shoots a tiny barque, freighted with angelic
children. Then is presented a bolder view, of towering mountains and
wide-extended plains, with the accompanying characteristics of hill and
dell.
473. “In answer to a question which would naturally suggest itself to
your mind, respecting the means by which I have become acquainted with
that knowledge of the external world which I should have gained in it,
I would say it has been acquired by frequent visits to the earth. I
have been accustomed to accompany you, father, in your daily walks, and
to study, through you and mother, those elementary lessons which are
so essential to the full development of the spirit. Your son Theodore,
though nearly forgotten by you, has not been far distant. The time is
fast approaching, and is near at hand, when man’s spiritual nature and
destiny will be much more fully comprehended by the world. Then spirit
manifestations and spirit intercourse will be considered as natural as
for the sun to rise in the eastern heavens. Spirits highly elevated in
love and wisdom would not descend from their exalted position except
to teach, for their attractions are upward, but their mission is to
instruct those below them, from which they derive much happiness.
You know, father, how much pleasure it gives you to impart knowledge
to others. How much greater then is our enjoyment, whose minds are
intensely more susceptible of real joys! Your spiritual mission on
earth has just begun, and we are endeavouring to impress your mind with
the sacred importance of its fulfilment. Give unto others that we give
unto you, and you shall receive abundantly. I occupy a place which
has not yet been opened to your perception. Prepare yourself, my dear
father, for its higher and more glorious unfoldings, by first gaining
that knowledge which pertains to the lower degrees, and you will
thereby become elevated to the higher spiritual planes, and increase
your knowledge of things celestial, and greatly develop and enlarge
your sphere of usefulness. THEODORE.”
_Additional Communications from Spirits who died while Infants._
474. THE brother of a medium reported himself by spelling out his
name in full—Dewitt Matthias. He had departed this life at the age of
thirteen months. I inquired if he had taught himself to spell. I was
instructed, was his answer.
475. While I was in a state of extreme unbelief, Dewitt’s mother
told me that her son, who died when aged only thirteen months,
had communicated with her; and said that his stature had grown
with his age, now sixteen years. This statement I mentioned as an
exemplification of credulity, little thinking that this wonder would be
realized by the existence of my spirit children being made evident to
me by such communications as that from Theodore, above given.
476. The eldest child of my parents died an infant, yet my elder
brother, Charles, in his account of his spiritual birth, mentions that
this brother came as a full-grown spirit to greet his translation to
the spirit world.
_Communication from a very young Spirit child to its Parents._
477. The following communications have been received from a spirit
child, as I understand, of about six years old. It will be perceived
that it was assisted by its grandmother. They have been handed to me by
the child’s father, Mr. George Helmick, in whose sincerity I have great
confidence.
478. The following message, says Mr. Helmick, came through the medium
of Miss Irish, some eight months since, on an occasion when there were
some twelve or fifteen persons present, nearly all of whom were entire
strangers to me and my wife, who was also present. We had never seen
Miss Irish before, and _we know_ that she had no knowledge of us in any
respect.
479. The _fact_ that we had a child in the spirit world was _not_ known
to _any_ present but myself and wife.
480. “Father, do you not, kind father, feel my soft and gentle touch
upon your brow?[12] Can you not feel my presence, as grandmamma and I,
with care, enfold you in our embrace?
“Mother, gentle, loving mother, do you not feel my angel kiss, as I
imprint it upon your cheek?
“Father, mother, I left you before earth’s errors had a chance to take
root within my young and tender mind.
481. “Then, loving parents, think of me as you do of a gentle
moonbeam, which struggles to bless earth with its presence but for a
moment, and then softly and sweetly returns to heaven again.
“SPIRIT CHILD.”
_For George Helmick._
* * * * *
The following message was received through Mrs. Gourlay on the 27th of
October last, by the aid of a disk and alphabet as arranged by Dr. Hare:
482. “Dear and loving mother, grandma will help me to write to you.
483. “A calm and holy atmosphere pervades this little company, and
lovely forms are surrounding each earth friend. O thou great God of
goodness! to thee our hearts are raised in thanksgiving for this
privilege of communion with our friends on earth. Gratitude should
fill the hearts of all present. Little children are sporting in this
atmosphere of love like gentle moonbeams, kissing with a gentle touch
the brows of their loving parents.
484. “Oh! why should you weep for those who have gone before? Rather
mourn those who are debarred the joys of our celestial homes, where
the weary spirit finds rest from the toils of earth, where all is joy
evermore.
485. “Gentle mother, your little seraph-boy is not _dead_, but
_liveth_. In his uncontaminated love, find comfort for the ills of life.
486. “Dear father, it was my spirit hand which was placed on thy brow,
which you just felt.
487. “I left earth pure. In this purity I come to my dear parents.
Accept my love, and give me yours in return.
“LITTLE WALTER.”
_Mrs. Helmick._
OF THE SPIRITUAL BIRTH,[13] CALLED DEATH, OF HUMAN BEINGS, CALLED
MORTALS, ALTHOUGH IMMORTAL.
_Of Spiritual Birth._
488. Having obtained from several of my most valued spirit friends or
relatives, narratives of their translation from this sphere to the
world of spirits, it appears, from their concurrent testimony, that on
the death of the body, the soul finds itself soon afterward awaking
from a profound sleep,—but so much more like dreaming than being awake,
as for a short time to create a doubt whether it be not dreaming.
Meanwhile, bright shadowy forms become more and more distinguishable;
and the body which it has left being perceived apart on its bed, or in
whatever position its death occurred, the conviction is induced that
another state of existence has been attained. As the forms, at first
shadowy, become distinct, they are usually found to be those of the
nearest or dearest previously departed friends. These meet the nascent
spirit with every possible manifestation of affection, while the most
ecstatic emotions are awakened.
489. Forthwith the spirit is conducted to his celestial abode: of which
the elevation is greater as the morality of the individual concerned is
higher.
_Narrative given by Spirits of their translation to the Spirit World,
the abode of human souls in a future state_
490. The following narrative is from an excellent spirit
philanthropist, who, though a stranger to me in this world, introduced
himself to me at the session of a small circle, by the communication
alleged to be intended for me, which has already been quoted. (147.)
491. He has since reported himself as the author of those sentiments,
and has held many conversations with me.[14]
492. Subsequently to an address made by me at Franklin Hall, he
expressed himself as follows: “Do not keep your light under a bushel.
I was present and heard you speak last night. I wish you to say more
about your personal experience. That would weigh with the community at
large.” I excused my course by answering, that I wished my experience
to be riper before submitting it to the community.
_Narrative of his Spiritual Birth, by W. W-—-, a most benevolent Spirit
of the Fifth Sphere._
493. “Did you ever have a most delightful dream in which you saw your
near and dear friends about you, all seeming happy and contented with
their condition? If you have, then you can form an imperfect idea
of my state when I awoke to the reality of the change which opened
upon my entranced sight on being ushered into the spheres. I had been
long sick, and was subject to periods of unconsciousness. Therefore I
did not soon perceive the change to be real. I felt almost too much
happiness for my spirit to bear.
“On looking around, I perceived my mother, with outstretched arms,
ready to receive her welcome son to the mansion prepared for him.
494. “Did I still dream? I asked: no! it was a blessed reality;
all pain had fled, and my spirit rejoiced in new health. I could
hardly contain myself from expressing my gratitude to God in verbal
ejaculations. But I soon found that I had a much more delightful mode
of expression. Each countenance beamed with love and intelligence, and
the spirits could interpret my thoughts as readily as mortals can read
a well-printed book.
495. “One spirit, on whose countenance I could read volumes,
approached, and taking me by the hand said, ‘Welcome, dear brother, to
this sinless world, where your progression is sure; no obstacles shall
impede your footsteps; the conditions of time are removed; your feet
shall fail not in the race of progress. Onward and Upward is our motto.’
496. “With willing heart I followed my guide. Every step taken led
me up toward the great Source of light and truth. I never wearied
in my journey. Bright and sparkling waters flowed at my feet, and
living flowers sprang up before me. Each new object gave me courage to
proceed. Old familiar faces met my gaze at every footstep, and cherub
forms flitted past me. Golden clouds rested over the scene, and all
nature was refulgent with light and animation. Huge oaks tossed their
giant branches to the pure breezes of heaven, and lofty pines bowed
their heads in love and adoration. The little birds sent forth their
notes of praise, while the air was laden with the perfume of flowers.
Being fond of the beauties of nature while on earth, I enjoyed this
scene much.
497. “I was rejoiced to see so many of my friends present. Each vied
with the other to give me the most cordial welcome.
498. “I soon perceived that I was near my journey’s end, for I had
reached the fifth sphere of spiritual progression. My guide pointed out
to my view the mansion which I was to occupy.
499. “I was told that I could return to earth, when I was so inclined.
Inclination often draws me thither. So long as a spirit has friends
on earth, he will visit them; but when they join him, he loses his
attachment for the rudimental sphere, and seldom thereafter leaves his
celestial abode.
500. “My habitation consists of suites of rooms, most beautifully
ornamented with paintings and statues and the most elegant productions
of spirit art. _Each individual can have his dwelling to suit his own
particular taste or fancy. The more refined and elevated the spirit,
the more refined and beautiful is the house or home that he inhabits._
501. “The occupations of the higher spirits are of a more intellectual
character than the highest on earth.
502. “Our spheres are types of yours; but we do not have to provide
for the casket which contains the spiritual jewel.”
SPIRITUAL BIRTH OF MARIA.
503. IF the reader will turn to my narrative, 192 to 200, he will learn
under what circumstances I became acquainted with Maria, the being of
whose spiritual birth it will, in the next place, be my object to give
her own account.
504. My acquaintance with this truly angelic creature has awakened in
me lively friendship and esteem. These sentiments have been induced
by her devotion to her parents, her affectionate recollection of her
children, and gracious demeanour to others.
_The Spirit Maria’s Narrative, as given through the Mediumship of Mrs.
M. B. Gourlay._
505. _Dear Father_: I promised to give you an account of my entrance
into, and life in the spheres. As I said to you on a former occasion,
I felt like one just awaking from a deep sleep induced by the
deadening influence of an opiate. It was some time before I could
collect my scattered senses. On partially regaining my consciousness,
I recollected having been sick, and the anxiety of my friends for
my restoration to health; and I wondered at the sudden change in my
feelings. Those racking pains I experienced had all fled, and I felt
a newness of life which was truly delightful. Indistinct and shadowy
forms flitted before me. On closely inspecting them, I perceived that
they were my departed friends. It was then that I fully realized the
change in my condition. My first and greatest concern was for those who
seemed so inconsolable at my loss, and for whom I still entertained the
most devoted love and affection. My vision becoming gradually clearer,
I perceived, among the group, my brother William ready to receive me.
He was clothed in a garment of living light, and closely resembles you,
dear father, in form and features. He addressed me in the following
language:—“Welcome, thrice welcome, my beloved sister, to the regions
of immortality! I have been your guardian angel through life, and
have looked forward with pleasure to this happy reunion.” I was now
informed by him that I must leave my treasures on earth. This gave me
some uneasiness, but being assured that I should visit them again, I
cheerfully accompanied him in his upward flight.
506. Surprise and delight pervaded my existence when I beheld those
friends bound to me by the ties of consanguinity ready to receive me
and fold me to their hearts.
507. Gliding swiftly upward, on gaining an elevation of some sixty
miles from the earth’s surface, we passed into the second sphere;[15]
on entering which a tremor seized me. A moral darkness pervades the
atmosphere, which renders it gloomy and uncomfortable in the extreme.
The inhabitants are dark and dismal in their appearance, and are
continually tortured with the pangs of a guilty conscience. Here
disorder and confusion reign supreme, each spirit vieing with the other
in rendering discord more discordant. We passed on rapidly, leaving the
second sphere and its undeveloped inhabitants behind.
508. On approaching the third sphere, we were met by a company of
angels from the seventh sphere, among whom I recognised my brothers
who died in infancy. They had attained the stature of men. I now felt
that law of affinity which binds us so closely together, drawing me
toward them, and I was enabled at once to single them out from the
multitude which accompanied them. With smiles they greeted me, saying,
“Welcome, dear sister; another link is added to the chain of love
which binds us together. One by one they shall be removed from earth
till the chain is completed here.”
509. We next entered the third sphere, where comparative order reigns.
There I perceived many spirits intently listening to a teacher, whose
theme was the subject of progression.
510. Anxiously desiring to reach my destiny, we quickly passed to the
fourth sphere. How different the scene! every thing looked bright and
beautiful to my enraptured sight. It seemed like an enchanted land.
Thousands of flowers scented the air with their odoriferous perfume,
and rapturous strains of music thrilled me with delight! We now
approached a beautiful temple devoted to the science of the harmony
of sounds. In it music in all its departments is taught. O, father,
could you hear the master spirits of song, who lived ages ago on
earth, attuning their instruments to harmony, your senses would become
entranced. Music, being conceived in heaven, is sent forth to earth
to elevate man, and attract him to our great and beneficent Father. I
perceived that the fourth sphere was to be my abiding-place for the
present.
511. On my return to the second sphere, it looked somewhat different to
me, for, having lost my fear, I could more closely inspect the place
and its inhabitants. The country, as far as my vision could penetrate,
seemed like a vast desert, without a green spot to relieve the eye.
Its denizens are seen straggling here and there, with no fixed object
in view. All are seeking to minister to their perverted tastes. Some
are holding forth in loud tones, and painting in false and gaudy
colours the joy of their home; others, who occupied high stations on
earth, hang their heads in confusion, and would fain hide themselves
from view; but they are taunted with rude jests, and told that their
“pride of position will avail them nothing here.” One heart-sickening
feature of this place is the absence of children. No purity can exist
where such evils abound. “The loud laugh, which bespeaks the vacant
mind,” is heard pealing forth in derision, as the teachers from the
higher spheres approach the motley group. Some, in whom the work of
regeneration has commenced, are seen ascending the spiral stairway of
progress which leads to the third sphere.
512. The beauty of the third sphere far transcends that of earth. The
scenery is endlessly diversified with spiritual objects, corresponding
to things of your planet. Mountains and valleys, hills and dales,
rivers and lakes, and trees and plants, lend their enchantment to the
scene. The inhabitants of this sphere are anxious for instruction. The
teachers from the higher degrees are listened to with profound respect
and attention.
513. I saw many persons whom I knew in the rudimental state. I met a
spirit yesterday whom I have seen in your company before he left the
form.[16] I felt attracted to him. On approaching him, he smilingly
said, “Why do you take such an interest in me, fair being? I know you
not.” “True,” I replied, “but I saw you in my father’s company before
you left the earth, and was present once when my brother gave you a
communication, which, by the way, you received with much incredulity;
therefore, I feel constrained to speak to you.” He thanked me, saying,
“I never believed in the immortality of the soul; consequently, it was
not strange that I should doubt the spirits.” “Your skepticism,” I
replied, “was honest; therefore you will rise much sooner in the scale
of progression. A sincere unbelief is better than false professions.”
Here I left him, and followed a multitude who were just entering a
magnificent temple, where a teacher was to address them. This structure
is immensely large and exquisitely symmetrical in its proportions.
Many stately columns support its roof, each surmounted by a cap of
chaste design. The material of this temple is similar in appearance
to alabaster, but transparent. The seats are semicircular, forming an
amphitheatre, in the centre of which stood the speaker, Channing. With
uplifted hands he invoked God’s blessing on all mankind. With what
breathless attention all listened to the glowing words of eloquence
which fell from his lips! This is the true worship of the soul. His
text was: “The light that is within you.” He dwelt at some length on
the importance of self-elevation, as a means of progressing others.
He spoke of the moral bond of union which binds the race together.
“When one individual,” said he, “is degraded, all must suffer.” His
discourse abounded with clear and energetic thought.
514. As we passed from this temple, I met my friend of yesterday.
He remarked that he had learned much from the speaker who had just
addressed us. He said that his mind, before entering the spheres,
had been much troubled about the future, although light had begun to
dawn on his mental horizon. “Hope,” said he, “with her cheering
countenance, had almost deserted me, and the world appeared like a
dreary wilderness. Sick and disheartened, I laid me down to recruit my
exhausted energies. An unconscious period intervened, and then burst on
my enraptured vision the glorious morning of the resurrection in all
its loveliness; and with it came a bright messenger of light to bear me
onward and upward to the boundless regions of progressive wisdom, where
my untrammelled spirit can soar aloft to study the wondrous works of
Almighty God.”
515. In the fourth sphere the scenery is characterized by still more
beautiful landscapes: the grass appears of a greener green, and the
flowers are more gorgeous in their hue, and the birds sing still more
sweetly. Shall I lead you to this parterre? Here you perceive the lily
with its almond-shaped leaves, and stamens delicately tinted with the
faintest crimson; by its side is the blushing rose. Here you observe
the myrtle, the emblem of love, and the passion-flower, which speaks
of a deathless passion. All have an interior language which spirits
alone can fully comprehend. The trees here are somewhat different
from those on earth. This is a strange-looking one. Its trunk is very
straight, and runs up to an immense height without branches; its top is
surmounted by tufts of beautiful spiral-shaped silvery leaves; by its
side stands one of very different appearance, whose depending branches,
like the graceful willow, bend beneath their wealth of leaves, courting
one to repose beneath their grateful shade. Here, too, are sparkling
streams, murmuring cascades, and gushing fountains, and trees bending
beneath their load of golden fruit; and here are temples devoted to the
arts and sciences.
516. Now, dear father, let not a school on earth rise up before
your imagination. Our schools and systems of instruction differ
widely from those in the rudimental sphere, inasmuch as they are far
more beautiful. We use neither books nor charts, but the spirit or
substance of each subject is presented to the student, whose mind at
once perceives its internal meaning. In this way are solved the most
difficult problems.
517. Let us enter this building devoted to the teachers from the
seventh sphere. See the multitude thronging its portals. Before we
enter, let us glance at its exterior. It is circular in form, and
beautiful in its architectural design. Its spiral columns are entwined
with the richest flowers, which yield a delicious fragrance. As you
enter this temple, its fretted vaults resound with the soft harmonious
symphonies of spirit voices. In the midst of the group stands the
teacher, Melancthon, who suffered in the cause of religious freedom.
His countenance is mild and angelic, but he still retains that fearless
spirit which characterized him on earth.
518. Here comes a band of beautiful children carrying wreaths of
flowers in their hands. They are singing, and they lead by the hand a
lovely child just escaped from earth. How happy it seems! It is quite
unconscious of the change in its condition.
519. Let us now wend our way to the fifth sphere. This state is in
a still greater degree heavenly. As far as the eye can reach are
seen lovely villas, magnificent temples, forest-crowned hills, and
gently undulating plains. Let us go up this avenue, shaded with lofty
sycamores: this is the residence of H. K. White. How enchanting the
spot! It is a low cottage embosomed in the midst of trees and flowers,
which, by interlacing, form beautiful arbours with arched entrances.
The grounds about this dwelling are skilfully and tastefully laid
out. The clematis and honeysuckle entwine their tendrils around the
trellis-work of the door. Let us enter. Statues of the most exquisite
finish fill the niches; couches and divans of various forms and
singular devices grace the rooms, and carpets of the softest texture
and most brilliant dyes cover the floors. It is, indeed, the beau
ideal of a poet’s home. In this sphere dwell Channing, Ballou, Murray,
the Wesleys, Byron, Burns, Moore, Shelley, Scott, and Hahnemann, the
founder of your school, who is still engaged in the investigation of
scientific truths. I speak of those persons in particular, because
I am personally acquainted with them, being attracted to them by a
congeniality of feeling.
520. The sixth state or sphere far transcends the most gorgeous
picture of oriental splendour. So lovely are the scenes presented to
the view there, that I cannot impress your mind with any thing like
a just conception of them. _I receive my ideas of the fifth, sixth,
and seventh spheres from the spirits who dwell therein, having never
visited them in person._ What a magnificent panorama is there presented
to the spirit’s gaze! There are colossal temples, and “houses not made
with hands, eternal in the heavens.” As far as the vision can extend
may be seen cities and palaces, whose lofty domes sparkle like diamonds
in the sunbeams of heaven; oceans and seas with which yours are mere
lakes in comparison; placid lakes and noble rivers winding their
interminable way through valleys clothed with perpetual verdure.
521. There are gardens there of inconceivable beauty, filled with the
choicest and most aromatic herbs and flowers, and birds with every
conceivable variety of plumage. The parks are of great magnitude,
and abound with the most beautiful animals. The swift antelope,
the wild gazelle, and the graceful deer are seen ranging over the
flowery plains. There the lion and the lamb lie down together in
peaceful innocence. There are congregated millions of spirits, who are
associated together like a harmonious and happy family. The vales are
vocal with celestial melody, and the air is redolent with the perfume
of flowers.
522. How shall I describe to you the transcendent glory of the seventh
sphere? Let us contemplate it. In it all the beauties and joys of
the lower degrees are combined, but in a much more refined and
sublimated form. There dwell the spirits of the just made more perfect.
Innumerable companies of children, which constitute the infant army of
heaven, are singing in gladsome strains the love of Him who called them
into being, causing the atmosphere to resound with harmonious shouts
of joy. There dwells Jesus of Nazareth, the great moral reformer, and
“John the beloved.” There reside the apostles, prophets, and martyrs
of olden time. There live Confucius, Seneca, Plato, Socrates, and
Solon, with all the philosophers of ancient Greece and Rome.
523. That sphere is illumined by the refulgent beams of heaven’s great
central sun, in whose genial warmth and golden flood of living light
spirits find life eternal.
_My Sister’s account of her Spiritual Birth, or Translation to the
Spirit World._
524. _Dear brother_: The language of mortals is inadequate to convey
to your mind a tenth part of the joy that I experienced when liberated
from the physical body. You remember well the hour when the summons
came. You did not expect me to depart so soon. The mutual relationship
which had existed between my body and spirit being dissolved, I found
myself still a living, thinking, and intelligent being, and in a world
of tangible and eternal realities.
525. When the last act in the drama of life was finished, and as soon
as I had emerged from the pleasing reverie which succeeded the moment
of dissolution, I found my room filled with bright visitants from
the world of spirits, and my ears were delighted with the sweetest
melodies. I now felt that the great secret was about to be disclosed,
and I began to realize that I had indeed passed from death unto life.
526. Dazzled by the exceeding brilliancy of the light which emanated
from the pure beings who surrounded me, I began to distrust my senses,
and looked about to assure myself that I was not in a dream or trance.
I was soon startled from my musing by a gentle pull at my garment,
and on turning round to discover the cause, I instantly recognised my
beloved father. Oh! imagine my feelings at that joyful moment; no words
can describe them. I now felt a strong desire to leave earth. Father
perceiving this, placed his hand in mine, and said, “My daughter, the
battle is fought, the victory is won; follow me.” He now led me forth
into open space. We were immediately encircled by a magnificent halo
of light, and strains of heavenly music floated on the circumambient
air. Here a scene of glory was revealed to me which human imagination
is unable to conceive. As we penetrated the clear blue depths of ether,
myriads of angelic beings crossed our path, and many greeted me with
words of welcome.
527. Having passed beyond earth’s sphere, new and more glorious scenes
burst upon my enraptured vision, and they increased in beauty at each
successive stage of our journey. I felt that a great change had taken
place in my condition, for the most intense sensations of pleasure
pervaded my soul. Father watched my emotions with deep interest, and
was delighted with the startling and happy effect produced on my mind.
We passed quickly through the different stages of our progress, till we
arrived at the fifth spiritual sphere, which is my present home. I am
often with my friends on earth, and would gladly influence them, and
prove my identity to them, if they would render themselves receptive to
my power.
528. My present home, in point of beauty, far excels any scene ever
witnessed by mortal eye. The interior of nature is laid open to the
spirit’s perception, and the hidden treasures of earth are exposed
to its view. When we desire to be with our friends on earth, we have
only to will it, and our desire is instantly gratified. We can visit
the spheres below, but not those above us until we are prepared for
admission into them by a gradual process of development.
529. The first spiritual sphere is the abode of those spirits whose
desires are low and sensuous; they pursue those pleasures which are
most congenial to their unrefined and grovelling natures; but as their
moral faculties become strengthened, they lose their taste for debasing
pursuits, and rise in the scale of being. The brightness of the halo
which envelopes the spirit is increased in proportion to its increase
of moral and intellectual greatness.
530. Dear Robert, I have looked forward with great pleasure to the time
when I might be enabled to commune with you.
531. All knowledge gained by mortals will be of advantage to them in
the spheres.
532. Each individual in the spirit world is judged and suffers
according to the deeds done in the body. There is no possible escape
from the legitimate consequences of evil actions. The book of God’s
judgment is the record made on the tablets of the mind, and it may be
read by all. The hypocrite can remain hypocrite no longer, as he will
inevitably appear in his true colours; and in this fact, in part, shall
his punishment consist.
533. I would say a few words to you concerning the condition of
infants. The infant spirit ascends directly to the seventh sphere, and
is given in charge of a guardian spirit, by whom it is cared for and
instructed in those things which most serve to develop its intellectual
powers. It is permitted occasionally to visit its parents who may be in
lower spheres, and to descend even to earth with its guardian angel,
who often communicates for it.
534. Every individual, at death, is waited on by a congenial spirit,
who escorts him to his home in that sphere to which his merit entitles
him.
535. The object of our present mission to the inhabitants of the earth
is to convince millions of _doubting_ mortals of the fact of their
_immortality_, and of the glorious destiny which awaits them beyond the
limits of the tomb.
536. It is thought by many of our brothers in the flesh that we will
impart to them _all_ the knowledge that we possess respecting the
mysteries of the spheres; but on this point let them be undeceived, for
it is utterly impossible for them to comprehend all in their present
rudimental state. Our chief object is to assure them, by unmistakable
signs, of the soul’s immortality, and the conditions necessary to be
observed by them in order to obtain a happy future existence.
537. Notwithstanding the truth of spirit manifestations and spirit
teachings, there are many persons who will not readily perceive it;
their minds are so much cramped and distorted by false teachings, that
many years shall have elapsed before there can be much improvement in
them; of such it hath been said, “They would not believe though one
should arise from the dead.”
538. My brother, I would say a word to you touching your duty in regard
to the present dispensation. You occupy a prominent and important place
in the dissemination of this most glorious gospel; your mind has ever
been desirous of the truth; a uniform consistency of conduct has marked
your course through life: pursue, then, the even tenor of your way,
and let love be the controlling principle of your motives and actions,
and if reviled, revile not again, but bear all things nobly for the
truth’s sake, and great will be your reward. I would say, moreover, let
your reason determine the value of our teachings. You are engrossed to
some extent by the cares and perplexities of earth life; therefore you
cannot so fully realize the wondrous joys which await you in yonder
peaceful heaven!
539. My brother, when the lamp of your earthly existence shall begin to
burn dimly, and the objects of earth recede from your view, your spirit
father and sister will be at hand to conduct you into the presence of
those loved friends who are bound to you by the ties of consanguinity
and sympathy. MARTHA.
_My Brother’s account of his Spiritual Birth._
540. _Dear brother Robert_: How long I remained in a state of
unconsciousness, previous to my spiritual birth, is unknown to me;
suffice it to say, when the vital cord which bound me to the physical
body was parted, I experienced a full consciousness of my personality.
I enjoyed perfect freedom from pain and sickness, and an unwonted
degree of strength and buoyancy of spirit; sensations of the most
exalted character took possession of me, and a holy calm pervaded the
sanctuary of my soul. It was not, however, until I saw my body lying
upon the bed, that the true nature of my situation flashed across my
mind. I shall never forget that moment of ecstatic bliss. I felt a
sudden and indescribable consciousness of increased mental and physical
power, and my body was most beautifully and symmetrically formed; in
fact, I beheld myself a perfect and immortal man! I perceived, too,
that my step was lighter, freer, and more elastic than usual, and my
whole system was singularly rejuvenated. I knew that I was in eternity,
yet I saw that I was upon the earth. As my mind became clear, and
my vision less obstructed, a radiant spirit, whom I had not before
noticed, addressed me in these words: “Brother! welcome, welcome, to
the bright and joyous spirit land, to this blest habitation for the
children of men, to this land of ceaseless progression.” The spirit
having spoken thus, beckoned me away.
541. Having passed beyond the sphere of earth, we entered the regions
of perpetual day, where the foot of mortal never trod; where the
brilliant flowers were never culled by mortal hands; where beautiful
spirits, angelic beings, float in mid air, and sport beside the
sparkling fountains; where harmonious voices mingle with the rich tones
of golden harps, and silver flute-notes ascend to the arching heavens.
On our way thither we saw many companies of ministering angels passing
to and fro on their respective missions. Some, who were assembled in
groups, talked earnestly together upon congenial subjects; while others
blended their voices in anthems of praise, whose echoes were prolonged
far up through the realms of space to blend with still more glorious
harmonies in spheres above. Those celestial beings, though beautiful
beyond the conception of finite man, were not of the highest order
of angels. They belong to that class whose mission is to visit the
dwellings of men, and to minister unto the bereaved and afflicted of
earth; to tend the beds of the dying, and to whisper rest to the weary
and hope to the desponding.
542. My brother, I might speak to you of the past, but I prefer to
open the door of the bright and glorious future. Solon said that no
one should call himself happy before death; now, although I do not
sanction this advice of the distinguished sage, I know that there is,
comparatively speaking, no happiness in the rudimentary state; no
pleasure equal to that which awaits the resurrected spirit in those
beautiful mansions where it shall forever bathe in the eternal sunlight
of its Father’s love. I cannot find words to describe to you the
magnificent creations of Him from whom all order, beauty, and harmony
proceed.
543. I am surrounded by every thing that can delight the eye, please
the ear, and gratify the taste. I have every facility for studying all
the principles in the vast universe of matter.
544. In the higher spiritual states perfect peace and tranquillity
reign: no strife mars the harmony of the celestial abodes.
545. My mission is to instruct spirits in the lower circles, and to
raise them from their degraded condition.
546. Every spirit follows those pursuits that are most congenial to him.
547. Every spirit has a sphere of utility, and finds his true position
on entering the spheres.
Brother, the years of your external life are drawing to a close.
When your initial term is finished, you will enter upon an unending
series of moral and intellectual developments; then you will be fully
compensated for all that you have endured in the cause of truth on
earth. Your present life, remember, is but the prelude to ineffable
joys in the world beyond the grave. Thank God, your barque is not
drifting rudderless and pilotless on the great ocean of time. No! she
is well-manned and equipped, and pursues her direct course, fearing
neither Scylla nor Charybdis.
Robert, you have acted nobly and fearlessly in defending the great
cause of humanity. We are watching your movements with great interest.
Continue to devote your mental energies to the development of spiritual
facts, and we will aid you when conditions favour. Farewell.
C. W. H.
CONVOCATION OF SPIRITS.
_Sixty-four Queries addressed to a Convocation of Worthies from the
Spirit World; also, the Replies given by them, and confirmed under
conditions which no mortal could pervert._
548. Having received many pages of communication from my father,
sister, brother, and certain other spirit friends, on the subject of
the spirit world, and having been urged by him and other inhabitants of
that world to publish the information thus communicated, I represented,
at a time when this honoured being reported his presence, that I felt a
reluctance at publishing solely on the authority of _my relations_; and
requested that certain distinguished spirits, who, as I had been told,
had attended one of my lectures at Boston, should sanction a synopsis
of the facts which I had learned respecting the spirit world. (409 to
547.)
549. The propriety of my request being admitted, it was appointed that
on Monday, the 18th of February, 1855, at nine o’clock, there should
be a convocation of some of the worthies in question at the dwelling
of the excellent medium employed. Accordingly, soon after my arrival
there, at the appointed time, my father reported himself, and the
following names were spelt out as being present:
George Washington,
J. Q. Adams,
Wm. H. Harrison,
A. Jackson,
Henry Clay,
Benjamin Franklin,
W. E. Channing,
H. K. White,
Isaac Newton,
Byron,
Martha Washington,
Besides relatives and friends.
550. The queries subjoined were then read successively, pausing, of
course, for an answer to each in turn.
551. The answers were given through an instrument analogous to that
represented by Fig. 1, Plate 4, and described on the page opposite to
the plate.
552. Finally, after all the queries had been answered agreeably to the
usual conditions, a confirmation of the whole was given _under test
conditions_, as explained in the page opposite Plate 4.
553. Relying on these conditions as competent to secure the issue
against the control of the medium or that of any other mortal, the
question was put, “Have all the answers been correctly communicated?”
In reply, the index moved so as to point to the word “Yes,” and the
following address was made at the same time:
554. Friend, we have heard your questions, and severally affirm that we
have answered them as recorded by you.
555. It is to be understood that all the subjoined inquiries were
answered simply in the affirmative, excepting where a qualified answer
made more words necessary than the word “Yes,” by itself. The queries
having been previously reduced to writing, the answers were written
down by me at once.
556. (1.) Is it true that within a space lying between the earth
and the lunar orbit there are seven concentric regions, denominated
spheres, which may be called the country of spirits; that this country
has all the features of terrestrial scenery, but with a much greater
beauty, even in the third sphere, while the beauty of the other four
spheres is greater in proportion as they are higher?
_Ans._ Yes.
557. (2.) Is it true that in those regions there are mountains, plains,
rivers, lakes, brooks, rills, trees, flowers, birds, beasts, and every
attribute of the most admired portions of this lower sphere?
_Ans._ Yes.
558. (3.) Is it true that, by the higher spirits, music, poetry, and
all the sciences and fine arts, are highly and zealously cultivated,
and that the pleasures of social intercourse are more highly enjoyed
than upon earth?
_Ans._ Yes.
559. (4.) Are the narratives of their translation to the spirit world,
which I have received from my sister, brother, William Wiggins, and
the spirit Maria, to be relied on as coming from them, and as correct
in their representations of the usual process of transference to the
spiritual world after death?
_Ans._ Yes.
560. (5.) How many spheres are there, this world being the first in the
series?
_Ans._ Seven.
561. (6.) How many inhabited by spirits?
_Ans._ Six.
562. (7.) Are there subdivisions? if so, how many in each sphere?
_Ans._ Six.
563. (8.) Are the subdivisions equidistant?
_Ans._ Yes.
564. (9.) How are they designated?
_Ans._ Either as circles or planes.
565. (10.) Are they concentric with each other and with this globe?
_Ans._ Yes.
566. (11.) At what distance from the terrestrial surface does the lower
boundary of the second sphere, or first spiritual abode, commence?
_Ans._ Sixty miles.
567. (12.) Are the atmospheres of the spheres more rare in proportion
as they are more elevated?
_Ans._ Yes.
568. (13.) Do they increase in beauty as they are higher in the series?
_Ans._ Yes.
569. (14.) How are they illuminated?
_Ans._ By a peculiar sun within the spiritual spheres.
570. (15.) Is our sun visible in the spirit world?
_Ans._ No.
571. (16.) If lighted by a peculiar spiritual sun invisible in our
mundane region, do the rays of that sun consist of undulations of an
all-pervading ethereal fluid, analogous to that assumed to exist by the
undulationists?
_Ans._ Yes.
572. (17.) Or do they depend upon the last-mentioned fluid for
existence?
_Ans._ No.
573. (18.) Are there not peculiar elementary principles appropriate,
severally, to the spiritual world, and likewise to the material world?
_Ans._ Yes.
574. (19.) Is it not an error to suppose that any of the ponderable
elements recognised by chemistry can contribute to the organization of
the person of an imponderable spirit?
_Ans._ Of course, not without a loss of ponderosity, which involves a
loss of identity or a transformation.
575. (20.) Is it not luminiferous matter which causes the effulgence
of spirits, analogous in its effects to that of luminiferous insects,
though consisting of a spiritual material entirely different from those
which enter into the luminiferous matter of insects?
_Ans._ Yes.
576. (21.) Are spirits in the lowest level of the second sphere
destitute of effulgence?
_Ans._ Yes.
577. (22.) Are they absolutely enveloped in a dark halo?
_Ans._ Yes.
578. (23.) Is reformation indicated first by diminished darkness, and
subsequently by augmented effulgence?
_Ans._ Yes.
579. (24.) Is the sphere of a spirit known by the relative brightness
or darkness of his halo?
_Ans._ Yes.
580. (25.) Is the lower circle of the second sphere disagreeable as to
its scenery?
_Ans._ Yes.
581. (26.) Is spirit Maria’s description of the spheres correct? (505
to 523.)
_Ans._ Yes.
582. (27.) Does this feature lessen as the circles are higher?
_Ans._ Yes.
583. (28.) Do the last-mentioned circles present an aspect less
agreeable than that of our sphere?
_Ans._ Yes.
584. (29.) At what point does the scenery become superior to any in our
world?
_Ans._ In the third sphere.
585. (30.) What designates the boundaries of the spheres, so as to make
spirits perceive when they are passing through the partition between
one and another?
_Ans._ Diversity of impression made upon the spirit.
586. (31.) What confines a spirit to his proper level, so that none can
mount above it into a sphere to which he does not belong?
_Ans._ A moral specific gravity, in which the weight is inversely as
the merit, prevents the spirit from rising above his proper level.
587. (32.) Are spirits of different densities rarer or more refined in
constitution as they are higher in rank?
_Ans._ Yes.
588. (33.) Has the most dense or most undeveloped spirit any weight? if
not, how are they denser than those who have progressed farther?
_Ans._ They are in the spheres heavy as compared with other spirits,
but their weight would not influence a scale-beam in this mundane
sphere.
589. (34.) If the lowest have no weight, wherefore are they more
competent to give physical manifestations by moving ponderable bodies?
_Ans._ They do not act by weight, but all spirits, under favourable
conditions and with certain means, possess, in a minute degree, a
portion of that power possessed to an infinite extent by the Deity, of
annulling gravitation and vis inertiæ; and though they cannot exercise
such powers without the aid of a medium, the medium is to them as an
implement in the hands of a human being.
590. (35.) How are such movements produced consistently with the law
that action and reaction are equal and contrary?
_Ans._ Gravity and vis inertiæ being neutralized, the physical law of
action and reaction does not prevail against the spirit volition.
591. (36.) Do spirits employ their limbs in effecting manifestations?
_Ans._ Not necessarily.
592. (37.) Have spirits a power of creating that which they desire?
_Ans._ Yes.
593. (38.) Like the genius of Aladdin’s lamp, can spirits within their
sphere create habitations at their bidding?
_Ans._ Yes.
594. (39.) Does this creative power exist in the spirits of each
sphere, or is it denied, as I have been informed, to those of the
second sphere?
_Ans._ It is denied.
595. (40.) Is this creative power more extensive as the sphere to which
the spirit belongs is more elevated?
_Ans._ Yes.
596. (41.) Are the spirits of the third sphere happy?
_Ans._ Yes.
597. (42.) Does happiness become greater as the rank of the spirit
becomes higher?
_Ans._ Yes.
598. (43.) Do spirits of infants go to the seventh sphere?
_Ans._ Yes.
599. (44.) Does an infant dying before noticing any thing go to that
sphere?
_Ans._ Yes.
600. (45.) Does it require care analogous to that given to infants in
this world?
_Ans._ It is carefully instructed.
601. (46.) Do infant spirits come down and reside among kindred more
or less, visiting, as it grows older, those mundane scenes which may
compensate it for its loss of opportunities by premature death?
_Ans._ Yes.
602. (47.) Does not the inability to communicate with its kindred cause
it to be unhappy under these circumstances?
_Ans._ It is not rendered unhappy, in consequence of the peculiar
manner in which such circumstances act upon the spirit mind.
603. (48.) Do such spirits, as for instance, those going to the other
world while children, but having attained mature age, say forty,
become companions for their parents and friends in the spheres who may
have died after their maturity, or is there a too great simplicity or
childishness?
_Ans._ In purity and simplicity they are contented to live.
604. (49.) Is the love of children, who have died very young, as great
to their parents and relations who remain in this world as if they
continued to live in their society?
_Ans._ Greater.
605. (50.) Is there a deference shown to spirits on the same plane
commensurate with their superiority in learning, science, and wisdom?
_Ans._ Yes.
606. (51.) The object of marriage in this world being manifestly
the perpetuation of the species, consistently with the preservation
of refinement and the welfare of offspring, and there being no such
motive in the spiritual world, how can there be any motive for any such
indissoluble ties?
_Ans._ Between spirits joined by matrimony in the spheres there is a
greater blending of mutual self-love into one common sentiment than in
any other friendship.
607. (52.) Have spirits any fluid circulating through an arterial and
venous system, which is subjected to a respiratory process, analogous
to that which our blood undergoes?
_Ans._ Yes.
608. (53.) As spirits are weightless, is not this fluid devoid of
weight?
_Ans._ Yes.
609. (54.) Has it any colour?
_Ans._ No.
610. (55.) Does the gaseous or ethereal matter respired by spirits
pervade the mundane sphere?
_Ans._ Yes.
611. (56.) Do mortals breathe it as a means of sustenance to their
spiritual organization while encased by this “mortal coil?”
_Ans._ Yes.
612. (57.) Does it supply the nervous system?
_Ans._ Yes.
613. (58.) Is it communicated to inferior animals?
_Ans._ Yes.
614. (59.) Do fishes require atmospheric oxygen while swimming, (water
consisting of 8 parts in 9 of pure oxygen,) in order to get at the
spiritual gas associated with the former?
_Ans._ The spiritual gas imperceptibly accompanying atmospheric air is
especially necessary to fishes.
615. (60.) Creed is alleged to be productive of no obstruction to
ascendency in the spiritual world.
_Ans._ Belief, being an _involuntary_ act of the mind, has no merit or
culpability attached to it, excepting so far as it is the consequence
or is productive of prejudices; the advance of a spirit is retarded by
these defects.
616. (61.) As in the spiritual world there is no necessity, desire,
or passion which spirits can gratify by violence or fraud, on what is
virtue founded? Where there is no motive or power to do wrong, where is
the merit of doing right?
_Ans._ In the spheres, vice is displayed by the endurance of bad
passions; virtue is manifested by love, purity, and the aspiration for
improvement.
617. (62.) As the diversities of human character are clearly the
results of organization and education, neither of which can be
controlled by the human beings whose merit or demerit is the inevitable
consequence, how can there be any culpability? It is true that a man
can act as he wills; but is not his will the creature of his passions
and reason jointly? If his passions be increased, will not reason be
less capable of controlling them? and, _vice versâ_, if his passions be
enfeebled or his reason strengthened, will not his passions have less
sway? Does it not follow that while we must in self-defence resist or
restrain those who cannot govern themselves, should we not commiserate
all who have the misfortune to be so badly constituted?
_Ans._ We are no more able to answer that than you.
618. (63.) When a being virtuously constituted is murdered by one of
the opposite character, who is most an object of commiseration? which
is most favoured as a creature of God? Is not the difference between
these beings analogous to that between the dog and the wolf? Both
creatures of God—one is to be extirpated, the other cherished, as an
inevitable consequence of the laws of creation?
_Ans._ The victim is most favoured.
619. (64.) Has not the analogy between a wicked or a savage man, and
one who has the advantage of a good organization and education, a
better exemplification in the case of a wild dog, and one brought up
by a kind master, since the wild dog is reclaimable, may be reformed,
and so may the bad or savage man. Hence, in the spheres, is not
punishment or restraint made with a view to reformation rather than as
a retribution for inevitable defects?
_Ans._ Correct.
EXPOSITION OF THE INFORMATION RECEIVED FROM THE SPIRIT WORLD.
620. From the information conveyed by communications submitted in the
preceding pages, as well as others, it appears that there are seven
spheres recognised in the spirit world. The terrestrial abode forms the
first or rudimental sphere.
621. At the distance of about sixty miles from the terrestrial
surface, the spirit world commences. It consists of six bands or
zones, designated as spheres, surrounding the earth, so as to have
one common centre with it and with each other. An idea of these rings
may be formed from that of the planet Saturn, excepting that they are
comparatively much nearer to their planet, and that they have their
broad surfaces parallel to the planet, and at right angles to the
ecliptic, instead of being like Saturn’s rings, so arranged that their
surfaces are parallel to the plane in which his ecliptic exists.
622. Supposing the earth to be represented by a globe of thirteen and
a half inches in diameter, the lower surface of the lowest of the
spiritual spheres, if represented in due proportion to the actual
distance from the earth, would be only one-tenth of an inch from the
terrestrial surface. The bands observed over the regions in the planet
Jupiter which correspond with our tropical regions, agree very well
in relative position with those which are assigned to our spiritual
spheres. They are probably the spiritual spheres of that planet.
It having struck me as possible that these bands might be due to
spiritual spheres appertaining to Jupiter, I inquired of the spirits;
their reply was confirmatory.
623. The objection naturally occurs that ours are invisible to us; yet
we know that light may be polarized in passing through transparent
masses so as to produce effects in one case which it does not in others
when not so polarized. It would have to pass through the spheres of
Jupiter, and return through them again. This light, twice subjected
to the ordeal of passing through the spirit world, when contrasted
with that which goes and returns without any such ordeal, may undergo
a change of a nature to produce an effect upon the eye, when, in the
absence of this contrast, no visual change should be perceptible.
624. I am aware that it has been alleged that the bands do not appear
always to occupy the same boundaries, and at times appear separated
or more unequally distributed than at others. This may be due in part
to actual changes which the spiritual essence may undergo as to its
relative position, or optical delusions, if not deviations, resulting
from the susceptibility of polarizing causes.
625. Possibly some peculiarity in the reflecting surface of the planet
may be productive of such polarizing variations in the state of the
light as to cause a difference sufficient for detection.
626. Alum, transparent to the rays of light, intercepts nearly the
whole of the rays of heat. Opaque black glass intercepts the rays of
light entirely, those of heat but partially.
627. Rock salt, a substance analogous to alum, intercepts radiant heat
only to a very small extent.
628. When the rays of the setting sun fall upon the glass of windows,
we see one portion reflected with great effulgence, yet another goes
through the glass. The last-mentioned portion of the rays received on a
second pane are reflected, while those which were reflected will pass
through another pane without reflection.
629. This may demonstrate that the conditions requisite to the
permeability of media by rays is affected by diversities of intestinal
arrangements which are inscrutable to us.
630. The interval between the lower boundaries of the first spiritual
sphere and the second is estimated at thirty miles as a maximum, but
this interval is represented to be less, as the spheres between which
it may exist are more elevated or remote from the terrestrial centre.
631. Each sphere is divided into six “circles” or plains. More
properly these may be described as concentric zones, occupying each
about one-sixth of the space comprised within the boundaries of the
sphere. There being six subdivisions to each of the six spheres, in all
there must be thirty-six gradations.
632. These boundaries are not marked by any visible partition, but
spirits have in this respect a peculiar sense, which makes them feel
when they are passing the boundaries of one sphere in order to get to
the next.
633. This allegation of the existence of an invisible spirit world
within the clear azure space intervening between the surface of this
globe and the lunar orbit may startle the reader; and yet this idea may
have been presented by Scripture to the same mind, without awakening
skepticism. It was urged by a spirit friend—Is it more wonderful that
you should find our habitations invisible, than that we are invisible?
634. It is plain that between the lowest degrees of vice, ignorance,
and folly, and the highest degrees of virtue, learning, and wisdom,
there are many gradations. When we are translated to the spheres,
we take a rank proportional to our merit, which seems to be there
intuitively susceptible of estimation by the law above alluded to,
of the grossness being greater as the character is more imperfect.
Both the spirits and spheres are represented as having a gradation
in constitutional refinement, so that the sphere to which a spirit
belongs is intuitively manifest. Rank is determined by a sort of moral
specific gravity, in which merit is inversely as weight. Another
means of distinction is a circumambient halo by which every spirit
is accompanied, which passes from a darkness to effulgency as the
spirit belongs to a higher plane. Even mortals are alleged to be
surrounded with a halo visible to spirits, although not to themselves.
Intuitively, from the extent and nature of this halo, spirits perceive
the sphere to which any mundane being belongs. The effulgence of the
higher spirits is represented as splendid. As soon as emancipated from
their corporeal tenement, spirits enter the spheres, and are entitled
to a station higher in direct proportion to their morality, wisdom,
knowledge, and intellectual refinement.
635. The first spiritual sphere, or the second in the whole series, is
as large as all the other five above it. This is the hell or Hades of
the spirit world, where all sensual, malevolent, selfish beings reside.
The next sphere above this, or the third in the whole series, is the
habitation of all well-meaning persons, however bigoted, fanatical, or
ignorant. Here they are tolerably happy.
636. In proportion as spirits improve in purity, benevolence, and
wisdom, they ascend. They may ascend as love-spirits, in consequence
of the two first-mentioned attributes; but cannot go up on account of
wisdom alone. A knave, however wise, cannot advance in the spheres.
There are, in fact, two modes of ascent—love, so called, and love and
wisdom united. Those who go up in love are called _love_-spirits; those
who unite both qualifications are called wisdom-spirits. A feminine
spirit, who had been remarkable for her disinterested devotion to her
relatives and friends, ascended almost forthwith to the fifth sphere.
My friend W. W. had an ascent equally rapid to the same sphere. Yet
another spirit, who was fully as free from vice as either of those
above alluded to, took many years to ascend in _wisdom_ to the
fifth sphere, not being satisfied to rise unless accompanied by the
attributes of wisdom, as well as love. Spirit B. alleged that because
he was a free-thinker he went up more quickly than another spirit, A.
A., being questioned, admitted that B. had got on more speedily, in
consequence of superior liberality.
637. Washington is in the seventh sphere.
638. In the spheres, diversity of creed has no influence, excepting so
far as its adoption indicates badness of heart and narrowness of mind,
and has been of a nature to injure the moral and intellectual character.
639. Degradation ensues as an inevitable consequence of vice, and as
the means of reform, _not as vindictive punishment_. God is represented
as all love, and is never named without the most zealous devotion.
Spirits in any sphere can descend into any sphere below that to which
they belong, but cannot ascend above this sphere. They are surrounded
by a halo, which is brighter in proportion as their sphere is higher.
They have an intuitive power of judging of each other and of mortals.
Attachments originating in this life are strengthened, while hatred
passes away. The spirits in the upper spheres have “_ineffable_”
happiness. The sufferings of those below are negative, rather than
positive. They are made to feel shame at a degradation which is
rendered intuitively evident to themselves and all other spirits. But
all are capable of improvement, so as to have elevation and happiness
within their reach sooner or later. The higher spirits are always ready
to assist sinners by kind admonition. (92.)
640. My brother alleges himself to hold the office of a teacher. By
teachers, spirits fresh from this world, called the “rudimental
sphere,” are examined to determine their rank.
641. Spirits are carried along with our globe by their moral affections
and affinity, which upon them acts as gravitation upon material bodies.
They are just where they wish themselves to be, as they move in
obedience to their moral impulses or aspirations, not having a gross,
material body to carry along with them.
642. Spirits of the higher spheres control more or less those below
them in station, who are sent by them to impress mortals virtuously.
Spirits are not allowed to interpose directly, so as to alter the
course of events upon earth. They are not allowed to aid in any
measure to obtain wealth.
643. Blessed spirits are endowed with a power competent to the
gratification of every rational want. They enjoy, as I am authorized
to say by the convocation of spirits to whom allusion has been made, a
power like that ascribed to the genius of Aladdin’s lamp. (593.)
644. There is nothing of the nature of marketable property in the
spirit world, since every inhabitant above the second sphere, or Hades,
has as much as he wants, and needs no more to purchase the requisites
for his enjoyment or subsistence, than we need to buy air to breathe.
645. It ought also to be explained that after spirits reach the
highest plain or circle of the seventh sphere, they are represented as
being entitled to enter the supernal heaven, taking place among the
ministering angels of the Deity.
646. Whether the connubial tie endures or not, is optional. Hence
those who have not found their matrimonial connection a source of
happiness in this world, are at liberty to seek a new hymeneal union
in the spirit world. Where there have been a plurality of husbands or
wives, those unite who find themselves happy in doing so. But, as if
to indemnify mortals for the crosses in marriage or in love, or for
the dreariness of mundane celibacy, all are destined in the spheres to
find a counterpart with whom they may be happy, there being peculiarly
ardent pleasurable emotions attached to the connubial union in the
spheres which mortals cannot understand.
647. Infants grow as they would have done upon earth, nearly. They are
nursed and educated, and on account of their higher purity have, in
this point of view, as much elevation as their relatives who attain
great worldly pre-eminence.
648. The alleged motives for our existence in this rudimental sphere,
is the necessity of contrast to enable us to appreciate the immunity
from suffering of the higher spheres. Infants in this respect are at a
disadvantage; but being unable to appreciate their deficiency, do not
grieve therefor. “Where ignorance is bliss, ‘twere folly to be wise.”
649. Allusion has already been made to the condition of those who have
departed from this world during infancy, or prior to maturity. A letter
from one of my sons who died when five months old has been introduced
into this work, (470.) The change which ensues on spiritual birth, has
been described. (488.)
650. Among the most wonderful facts narrated by my spirit father,
and sanctioned by the convocation of spirits, is the existence of a
spiritual sun concentric with ours, and yet emitting independent rays
for the spirit world, not for our world; while the rays of our sun do
not reach the world above mentioned.
651. Further, the fact that spirits respire a vital fluid inscrutable
to our chemists, although it coexists everywhere with oxygen, and
furnishes our spirits, while encased in the flesh, with an appropriate
spiritual nourishment.
652. Thus is there another world, existing concentrically and in some
degree associated with ours, which is of infinitely greater importance
to our enduring existence than that wherein we now abide.
653. After I had written the preceding exposition of the knowledge
imparted to me of the spirit world, I solicited an intercommunion
with Washington, to submit the summary for his sanction. Accordingly,
he was ushered into my presence by a reliable spirit, and my
exposition, and the pages contrasting the heaven of Spiritualism with
that of Scripture, were read, and received his sanction under _test
conditions_. (See Plate 4.)
654. In this, my first interview, I premised that I wished to let
him know that I had always been one of his most devoted political
advocates, having always styled myself a _Washington_ Federalist, and
that I had as early as 1812 embodied my sentiments in some verses. He
said he was aware that such verses were written by me, but would wish
me to repeat them. I obeyed his request. They are as follows:
655.
Hail glorious day, which gave Washington birth,
To Columbia and liberty dear,
When a guardian angel descended on earth
To shed blessings o’er many a year.
Though heroes and statesmen, by glory enshrined,
May be seen in the temple of fame,
No hero or statesman unblemished we find,
Unless under Washington’s name.
Wealth, titles, and power, were by him ever spurn’d,
Of heroes too often the aim;
From a king or his favours indignant he turn’d,
Only feeling his country’s high claim.
To this ever true, in her trouble’s dark night,
Intent on her welfare alone,
Against her proud tyrants, he urged the dread fight,
Till lie forced them her freedom to own.
Next in France a strange demon uplifted its head,
All the nations of earth to bewray,
And into its snares would Columbia have led,
Had not Washington warn’d her to stay.
Best and wisest of men! when counsell’d by thee,
Could thy people their treasure withhold?
When ruled by another, then could they agree
To lavish their millions untold?
By Genet insulted, by slander aggrieved,
If thy wrongs unrevenged could remain,
For denouncing the men whom false he believed,
By a mob could thy Lingan be slain?
Can the voice of the country for whom he had bled,
E’er sanction a murder so base,
Or the tear-drops of millions, piously shed,
The deep stain from our annals efface?
656. As soon as the last words in the preceding verses were recited, I
was thrilled by the following effusion:
657. _My Friend_: How my heart swells with grateful emotion, at hearing
that beautiful effusion from your lips! Yes, my friend, I strove while
on earth, to carry out the impressions which were made on my mind
by superior intelligences, and if I failed, my countrymen will bear
testimony.
658. Your noble father is a friend of mine, and I feel a love for you
commensurate with his worth. He is foremost in the ranks of spiritual
intelligences, and ready to act when duty calls.
659. My friend, I sympathize with you in your arduous undertaking; but
let me assure you that your reward will be greater than the suffering
you have endured. Yes, most nobly you have fought against error; and
you will yet place the banner of freedom high upon the battlement of
truth. Farewell, noble scion of a noble man!
GEO. WASHINGTON.
APOLOGY FOR MY CONVERSION.
_Apology for my change of opinion and belief in the existence and
agency of Spirits._
660. I do not conceive that in my change of opinion I have been
involved in any inconsistency of principle. It always appeared to me
that in explaining the planetary movements, after arriving at the
Newtonian boundary made by momentum and gravitation, there could be
no alternative between appealing to the spiritual power of God, or
resorting to atheism. An appeal to the power of God has always been
my choice; nevertheless holding that wondrous power to be of a nature
wholly unintelligible to finite man. (57 to 87.)
661. Confining the range of my philosophy to the laws of motion,
magnificently illustrated by the innumerable solar systems, but no less
operative in every minute mechanical movement, I hold that I could
only come to the same conclusion as Faraday, that if tables _when
associated with human beings_ moved, it must in some way be due to
those beings, since, agreeably to all experience of the laws of matter
in the _material_ world, inanimate bodies cannot originate motion.
But as when the planetary motions are considered, any hypothesis
fails which does not account for the rationality of the result, and
therefore involves the agency not only of a powerful but a rational
cause; so the manifestations of Spiritualism, involving both reason
and power, might consistently justify me in looking for agents endowed
with the reason and power manifested by the phenomena. This power being
_invisible_ and _imponderable_, and at the same time _rational_, there
was no alternative but to consider it as _spiritual_, no less than that
to which planetary motion is due. In its potentiality the power thus
manifested might be extremely minute as compared with the potentiality
of the Creator; still it had to be of the same spiritual nature.
662. It has not appeared unreasonable to infer that the soul in
assuming the spirit form should acquire a power of which material
beings are destitute, and of which they can only conceive an idea from
its necessity to the operations of God. Parting with its material
attributes, were the soul not to acquire others, even if it could
exist, it would be perfectly helpless. Hence, in becoming an immaterial
spirit, it must acquire powers indispensable and appropriate to that
state of existence.
663. Since we know that the animal frame for the most part after death,
on the exposure to the air, warmth, and moisture, returns to the
atmosphere whence it is mainly derived, it follows that on undergoing
that awful change the soul must take the spirit form, unless it perish
with its material tenement. So far, then, all who believe in the
immortality of the soul, must concur with spiritualists that on dying
we become spirits.
664. It will then be admitted by all who believe in the immortality
of the soul that, as for every mortal that dies a spirit is born,
innumerable spirits must exist. Is it not then reasonable to consider
them as agents in producing phenomena which can only be ascribed to
invisible, imponderable, rational, and affectionate beings, especially
when they themselves sanction this inference by word and deed?
665. Were a tyrant to enclose a human being while alive within a
cast-iron vessel, the aperture through which the introduction should
be made being closed by a stopple soldered in air-tight, all the
ponderable elements of the corporeal body would be retained; but can
any one who believes the soul to survive the body, think that it would
remain included in that vessel so long as it should endure? Cast-iron
coats itself with a carbonated peroxide, vulgarly called rust, and then
undergoes no farther change; so that the corporeal elements might be
retained to an infinite time. But could the soul be thus imprisoned,
perhaps to eternity? Could the tyranny of a man thus imprison an
immortal soul? Does it not follow that the soul would not be confined
by the air-tight and apparently impenetrable metallic vessel?
_Invisibility of the Soul._
666. The invisibility of the soul in leaving the body, must be
admitted, since, however the dying may be surrounded by their friends
and nurses, and vigilantly guarded after death by watches, as customary
with many, the soul is not seen to leave the body. It must, therefore,
be invisible, and capable of permeating cast-iron or any other
material within which, while alive, an immortal being might be enclosed
air-tight.
_On the Whereabout of Heaven._
667. The qualities of invisibility and penetrative power being
necessarily conceded to the soul, is it unreasonable to extend this
attribute to its habitation in the skies: to the country of spirits?
668. In communicating with a friendly spirit, I adverted to the
difficulty of inducing people to conceive that in the clear azure space
existing between the earth and moon, there should be scenery like ours,
with plains, hills, mountains, valleys, rivers, lakes, seas, and every
variety of edifice in greater perfection than upon earth. “You do not
see us,” said my friend; “then why should you wonder at not seeing our
world?”
669. It is quite evident that no such obstacle stood in the way of
belief in the existence of heaven among the Jews, as it is constantly
referred to as being above; Noah’s deluge came through the windows of
heaven; and this idea has been sustained in the language of Christ, as
well as of the Hebrew prophets.
670. Elijah is represented as having visibly ascended to heaven. That
the vicinity and invisibility of heaven are not at war with Scripture,
is alleged in a recent work by the Rev. Mr. Harbaugh of the German
Reformed Church, of Lancaster, Pennsylvania. He quotes approvingly a
passage in a work, entitled “Physicial Theory of Another Life,” by
Taylor, which I subjoin:
671. Taylor suggests—“That within the space occupied by the visible
and ponderable universe, and on all sides of us, there is existing and
moving another element, fraught with another species of life, corporeal
indeed, and various in its orders, but not open to the cognízance of
those who are confined to the conditions of animal organization, not to
be seen nor heard, nor to be felt by man.” “Our present conjecture,”
remarks the author in another place, “reaches to the extent of
supposing that within the space encircled by the sidereal revolutions,
there exists and moves a second universe, not less real than the one
we are at present conversant with: a universe elaborate in structure,
and replete with life; life agitated with momentous interests, and
perhaps by frivolous interests; a universe conscious perhaps of the
material spheres, or unconscious of them, and firmly believing (as we
do) _itself_ to be the only reality. Our planets in their sweep do not
perforate the structure of this invisible creation; our suns do not
scorch its plains: for the two collateral systems are not connected by
any active affinities.”
672. This would bring “the things which are not seen,” indeed, near to
and around us. To enter the other world would not be so much a removal
in space, as just to be made loose from, or to become insensible to,
the conditions of this life. Death will be only the destruction or
disappearance of human and earthly affinities, and directly we shall
be surrounded by affinities adapted to our new state of existence, and
shall find for ourselves a congenial home in and around our present
habitation.
673. Much is argued in favour of this theory. It is said in no place to
interfere with Scripture, but rather to be countenanced by incidental
hints and allusions. It is said to be made highly probable by the
known truths of physical science. An unseen world, in all respects
material, inhabited by corporeal beings, it is said, is possible. There
are material elements which are not cognizable to any of our senses
except by a round of research and experiment, and then only in their
remote effects, as, for instance, electricity. The atmosphere also, and
light, are material, and yet so subtle as almost entirely to evade our
unassisted observation; and may there not be still others as yet to us
unknown? We are related to, and become acquainted with, the external
world by the medium of the five senses; but who will say that there
are not other senses hidden in possibility in our nature which may by
means of other affinities communicate with a world far more refined in
its constitution, with which we cannot now come in contact? Science
has discovered living animalculæ in the solidest substances; the air
we breathe and the water we drink are the homes of myriads of beings,
and though unseen by the naked eye, these elements are swarming with
miniature life! It seems to be God’s motto, “_Multum in parvo_”—life in
life, world in world, universe in universe! With these known facts in
science before us, may we not, it is asked, consider the above theory
probable?
674. It is further supposed that this invisible world around us is
the after stage of the present life; and as it is a stage of being in
all respects superior to this, it may be that its inhabitants have a
knowledge of us, though we have not of them, just as we are acquainted
with grades of animalcule life beneath us, when it can hardly be
supposed that they know any thing of our existence. Hence, too, in some
exceptive cases it may be possible for them to break through the veil
of separation, and appear in various ways unto men on the platform of
human life. Then we are indeed “surrounded by a cloud of witnesses,”
who stand around, or bend over us, and look with deep interest upon
the struggle of life, and when they see it unequal in the case of the
saints, they break through in their ardour, and become ministering
spirits to those who are heirs of eternal life.
675. It is also supposed that these beings in the world unseen may
have capacities to communicate with the remotest inhabitants of God’s
universe. The facilities of communication may be so great in these
ethereal climes, that space is annihilated, and the different hosts of
intelligences in the wide universe may commune with each other and God
as one family in their “Father’s house.”
676. There is a surprising degree of coincidence between the
speculations comprised in this quotation, and the accounts which I have
received respecting the spirit world from some of those occupying an
elevated grade therein. It has been observed above that if the soul
be immortal, it cannot be imagined to remain in the grave, since the
greater part of the human organization in hot weather escapes through
putrefaction, as vapour or gas. Hence the endurance of the soul after
death involves spiritual existence. We must, therefore, on dying, take
an invisible spiritual form.
677. Believers in revelation stare incredulously when mention is made
of a _spirit_, as if its existence were an impossibility; yet it
has been shown, that according to orthodoxy, death extricating the
soul from the body, it must forthwith commence its spiritual life.
The existence of spirits being thus established, that they should
communicate with us would be more probable than that they should not,
excepting that it has not been heretofore generally known to take
place. But spirits allege that the manifestations which have been
taking place for some years have been the result of efforts especially
made by a delegation of philanthropic spirits, to break through the
partition which has so long prevented the communication to mortals of a
correct knowledge of the existence of the human soul after death, and
the requisites to the attainment of celestial happiness.
678. The accomplishment of this object is a step in the progressive
advancement and the means of improvement possessed by the celestial
world, analogous to the invention of printing or of the telegraph in
the mundane sphere.
679. The management is intrusted to advanced spirits acquainted with
the affairs of both worlds. Agreeably to Scripture, heaven is _above_,
over our heads; to prevent the Tower of Babel from reaching it, a
confusion of tongues was ordained. The second commandment speaks of
heaven _above_ and earth beneath. Christ “descended into hell,”
according to the apostles’ creed; of course, hell is below. “Whosoever
calls his brother a fool, is in danger of hell-fire.” That hell and
fire should be thus associated is therefore consistent with the
observations of geologists, who infer that the interior of the earth
consists of ignited matter of which volcanoes are the safety-tubes,
however inconsistent with reason to suppose immortal souls to be
broiling therein.
680. But enlightened Christians do not, I believe, locate hell within
this earth, nor call in fire to aid in their conceptions of it.
Evidently, the more rational idea of the future abode of souls is that
of its being above every point on the earth’s surface, and equidistant
therefrom. This would involve that of a space concentric with the
earth, and which falls in with the idea of that comprising the spheres
of Spiritualism.
681. If we leave this earth, in order to imagine any location beyond
the range of astronomical bodies, it would place the locality at a
distance, according to Herschel, requiring nineteen hundred thousand
years for souls to travel, moving with the velocity of light, two
hundred thousand miles in a second. In one of my lectures, in 1842, I
suggested that heaven might be situated at that central space about
which all the constellations of the universe have been supposed to
revolve.
682. But if we infer a general place of reception for souls, then in
that celestial emporium every soul from all the myriads of planets,
of all the solar systems in the universe, must congregate. Far more
rational does it not seem that our heaven should be associated with our
own planet, in the welfare, the past history, and future prospects of
which the souls who were born upon it, must take pre-eminent interest?
683. The separation of any heaven into spheres seems inevitable, since
the association of spirits according to their virtue and intellectual
acquirements and capacity seems indispensable to harmony and happiness.
Thus the more virtuous, wise, and cultivated spirits are, the higher
their spheres of existence.
684. Let any person contemplate the information respecting the spirit
world given in the preceding pages, in the communications from my
spirit relations and others, and then say whether, in receiving them as
true, any believer in immortality, as vaguely portrayed in the gospel,
will not make a beneficial exchange.
685. How can any person become a spiritualist without forthwith finding
an irresistible impulse to conduct himself in this world, so as to
acquire eminence in the next? For what are we all working? is it not
for happiness, “our being’s end and aim,” the difference being only
in the mode by which it is sought? By some it is through the good of
others as well as of themselves; yet too many seek it without regard
to that portion of their fellow-creatures whom they may deem it their
interest to oppress, deceive, cheat, or rob.
686. But even these will perceive how much better it will be to pursue
the opposite course, since every wrong done by them here, will have to
be expiated by a proportionate penance in the spirit world.
687. By every good action resulting from the wish to do as we would be
done by, we advance a step higher in that heavenly stairway by which we
may ultimately reach the supernal heaven, and become ministering angels
of God.
688. But even during our ascending progression, we shall pass through
a succession of stages wherein every intellectual, social, and amiable
propensity of our nature will be gratified.
689. In justice to myself, and to give more weight to the inferences
drawn from my laborious investigations, I will subjoin the
correspondence between Mr. Holcomb and myself, which succeeded the
receipt of the letter which has been introduced in the commencement
of my narrative, (128.) So far as my judgment goes, there never was a
letter written of which the facts or inferences are more correct; yet
it appears that so late as the 8th of February I was still a doubter.
The tenor of the correspondence will show that if I was conquered, I
did not yield the ground undisputed, and was vanquished only by facts
and reasons which, when understood or admitted, must produce in others
the conviction which they created in me. If I was the victim of an
intellectual epidemic, my mental constitution did not yield at once to
the miasma. It took some three months to include me among its victims.
PHILADELPHIA, January 14, 1854.
690. _Dear Sir_:—Your letter of the 17th of November met my eye as I
was this morning looking over a file of letters. I am led to write,
therefore, that in consequence of your suggestion, and those of others,
I have been giving my attention to the phenomena to which you alluded.
When I come to any conclusion, I will write again.
691. I still concur with Faraday, and have seen nothing to make me
believe in the spiritual manifestations. Yet I am not surprised that
the latter should be believed in by those who have that belief, as
there are phenomena which I cannot explain yet, any more than many
which I have seen resulting from jugglery. The converts are, however,
such worthy persons, that I cannot bring myself to suspect them of
deception. I think you must be mistaken as respects a table moving when
left to itself entirely. The circumstances for producing this phenomena
have been repeatedly made favourable by the mediums in my presence, but
excepting in one instance, when it was within reach of the feet, no
motion ensued.
692. It would, indeed, be a glorious mercy if God would give us some
evidence, which should settle the religious opinions of mankind.
ROBERT HARE.
SOUTHWICK, Mass., Feb. 3d, 1854.
693. _Dear Sir_: I wish, however, to say something in regard to the
subject-matter of your letter. You say you are not surprised at the
belief of many in Spiritualism, as there are phenomena which you cannot
explain. You also say that you think I must be mistaken “_as respects
a table moving when left to itself entirely_.” I do not think a table
would move if left to itself entirely, since matter cannot put itself
into motion. The great question is, What is the power that makes the
table move? You think it is muscular, and I am certain that it is
something else. When I am looking at the sun in a clear sky, I know
that it shines. No argument would have any influence to make me doubt
the evidence of my senses. There has, no doubt, been a great deal of
jugglery in the world, but shall I doubt the evidence of my senses
on that account? How shall we prove any thing in a court of justice,
if the evidence of our senses is not to be relied upon? While I am
looking at a table, it moves, and I have the same evidence that no
body touches it, that I have that it moves. I see the table tilt up,
and poise itself on two of its four legs, and then on the other two,
and finally it wholly rises from the floor, and seems to float in the
air without any visible support whatever; all this time there are no
persons within six feet of it. In a letter of N. P. Talmadge, published
in the Tribune of May 27th last, he gives an account of his seeing
tables move when nothing visible touched them. I mention _him_, because
I suppose his character and standing would be likely to have weight
with you. It would, however, be very easy to mention a very great many
cases, proved by testimony that would be conclusive in any court of
justice. I supposed that it was too late in the day to doubt facts of
this character, as they are taking place in numerous places in this
country and also in Europe. I suppose this is the reason why Faraday’s
explanation has availed so little to check Spiritualism in England or
France.
694. I believe Henry Gordon resides now in Philadelphia. I have no
doubt you can see such things for yourself in his presence by attending
a few times. Our judge of probate, who lives a few miles from me, told
me a few days ago that a young lady of his acquaintance put her hands
upon a table and it moved. He then took hold of the table to prevent
the motion, but he had not strength to do it. The table would slide on
the floor, notwithstanding his utmost efforts to prevent it. Now it is
perfectly idle to say that the young lady _unconsciously_ exerted such
a power. The judge ridicules the idea of its being caused by spirits.
He says that it is electricity. You are too well acquainted with the
laws of electricity to believe that under such circumstances it can
produce any such feats. I know of a case, in Springfield City, in which
four respectable merchants, with whom I am acquainted, testify that a
large table, with two of them on it, moved around the room. In that
instance the medium’s hands were on the table. But who can believe that
such a force could be exerted without the movers being conscious of it.
There are cases enough of the same description to fill a volume.
695. There is another phase of this matter that is worthy of attention,
and that is the intelligence connected with it. You mention cases
where the answers were not correct. Thousands of such cases might be
furnished. In the presence of some of the mediums, almost all the
answers will be false; while in the presence of others, it will be very
rare that a wrong answer is given. Some of the answers being wrong
does not prove that there is no intelligence connected with it. In
the presence of a good medium, a question asked mentally is answered
as readily and as correctly as when asked vocally. I do not depend on
the testimony of others for this. I have found it to be true in my own
experience. In the presence of some mediums, mental questions are not
answered. The foregoing are facts that are well settled if evidence can
settle any thing. To say that we are dupes and fools, decides nothing.
I suppose that I can examine a matter as carefully and intricately as
most men, and I know I am not deceived about the facts. But the cause
is quite another matter.
696. I suppose you are acquainted with the various and conflicting
explanations that have been given. They all appear to my mind perfectly
absurd and incredible, and no two of them agree. Rev. Dr. Beecher was
appointed by his association to examine and report. He did so, and
decides that the communications are from the spirits of the dead, but
from the evil or unblest portion of them. If it is from spirits, there
is as much evidence that some of them are good, as that others are evil.
697. I must close. I did not expect an answer, but was glad to hear
from you, and if you make any important discovery, I should be glad
to hear from you again; I am not settled in my mind respecting the
cause of these strange phenomena. I agree with you heartily in your
last remark in your letter, that “it would indeed be a glorious mercy
if God would give us some evidence which should settle the religious
opinions of mankind.”
Yours, very respectfully,
AMASA HOLCOMB.
_In reply to the preceding, so much of a letter from the Author as
relates to Spiritualism._
PHILADELPHIA, February 8, 1854.
698. You believe fully that tables move without contact, because you
have _seen them move_; I am skeptical, because I have never seen them
move without human contact, although I have been at several circles.
699. You have been much more lucky than I have been as to the
manifestations, whether mechanical or mental.
700. I shall lose no opportunity of making further observations. I
have no clue to find Gordon. You ought to give me his address, and
communicate all you know respecting him.
ROBT. HARE.
SOUTHWICK, February 20, 1854.
701. _Dear Sir_: Your letter of February 8th is before me. You did not
say whether you believed in the soul’s immortality or not! This is the
most important of all questions to me, and how is it to be settled? If
the Bible is not to be depended upon, and we have no communications
from the spirit world, what evidence have we of our immortality? I have
been greatly afflicted with doubts upon this subject. It has exceeded
all other afflictions that I have met with. You will of course see at
once how desirous I am that these apparent communications should prove
to be in _reality_ from the spirit world, as that would settle the
question. I seize upon every thing that seems to have a bearing upon
the question of immortality, and I confess that I have strong hopes
that Spiritualism, as it is termed, will settle this question. If it be
true that there is physical force and intelligence, neither of which
proceed from the medium, how is it to be explained? You doubt these
two, but I am as well assured of them as I can be of any thing.
702. If spirits communicate, it is certain that some of them deceive.
It would appear that there are all sorts of characters, the same as
there are in this world. If you should become satisfied of the two
facts that I mentioned, I should like to have you and other men of
science try your skill at explanation.
703. I will relate what took place at the first sitting that I ever
attended. It was in Boston, and I went as a perfect stranger. Before
the sitting commenced, and but few had collected, a strolling musician
came along and commenced playing at the door, and every tune played
at the door was beaten or rapped on the table. The medium was in the
room; I saw her walk up to the table and lay her hand on it, and then
walk away, but it made no difference with the raps on the table; they
continued, without any person near it, as long as the tunes were played
at the door. When it came my turn to question, I asked, Are any of my
relatives present? _Ans._ Yes. Will you rap at each letter of your
name, if the alphabet is called over. _Ans._ Yes! The alphabet was
called, and there was a rap at A, one at L, one at F, one at R, one
at E, and one at D,—Alfred: a son that died at the age of twenty-two
years. Among a great many questions, I asked, How many years since you
died. Is it twelve? Is it eleven? Is it ten? Is it nine? Is it eight?
Is it seven? There was a rap at seven, but I asked, Is it six? and
instantly there were rapped........; the seventh was fainter. I said,
He probably means that it is six and a piece, when instantly they were
repeated ........; the last the faintest. The raps were equidistant,
like the ticking of a clock, and about as loud. I supposed at the time
that it was _less_ than seven. After the sitting was over, and we were
preparing to leave, I said, It is possible that we may have mistaken
the time since my son’s death? There was instantly a loud rap on the
table. I then asked, Did you mean seven? and there was instantly an
affirmative. I inquired for the odd months, and the answer was four.
When I got home, I found the true time was seven years, four months,
and two days. These last raps were when no person was within _six feet_
of the table. I confess myself unable to explain the foregoing without
admitting that it was my son who responded. If you could have such an
opportunity, and inquire for some dear friend whom you loved in life, I
think you would witness what would interest you.
704. I mention the foregoing as a specimen. I have received a great
many communications purporting to be both from my son and a daughter,
who died at the age of eighteen, quite as remarkable as the above. Now,
admitting the two facts of physical force and intelligence, I don’t
know even then that spirits are the agents; but it seems probable,
because I doubt whether any other explanation can be given, that
will appear at all reasonable. It is very evident that there is an
intelligence that governs the world; but if that intelligence has
given us no revelation excepting what is in nature, then it appears
to me that every thing that can give us any knowledge of what we are
to be hereafter, is valuable beyond all price. Uncertainty upon this
matter is painful, but then we know so little about the Deity, that I
think there is great uncertainty in our views of what he does, either
to prevent or bring to pass the good and evil that we see around us.
Yours, very respectfully,
AMASA HOLCOMB.
_Some parts of a letter to Mr. Holcomb, in reply to the parts of his
letter relating to Spiritualism._
PHILADELPHIA, February 24, 1854.
705. _Dear Sir_: There is a great resemblance in your sentiments,
as described in your letter of the 20th, (just received,) and those
which I entertain, excepting that while I am very desirous—I may say
extremely desirous—to learn something which may prove another state of
existence, I am not unhappy at my not being able to find out the truth.
If I have less hopes, I have also less fears, than those who have
heaven and hell both to encounter. I do not envy those who are placed
in the situation of depending upon the estimate which may be formed of
them hereafter, whether they are to be placed among the “_sheep_” or
“_the goats_.”
706. It is true that the gospel holds out the idea on one hand that
intense belief, called faith, will wash away sin; but on the other,
it is said, that “he who knoweth his Master’s will, yet doeth it
not,” shall be beaten with many stripes, while he who is ignorant of
that will, and doeth it not, shall be beaten with few. Under these
circumstances, who can escape flagellation? Who is it that does the
will of God, as enumerated by Christ? Who loves his neighbour as
himself? Who presents a second cheek on receiving a blow on one? Who
gives his coat, when his cloak has been taken? Who returns good for
evil? Who acts as if it were as hard for a rich man to go to heaven as
for a camel to get through the eye of a needle?
707. Unless our missionaries can make better Christians abroad than
they leave at home, it were inhuman to add to the number, who are to be
pre-eminently punished for their neglect of their Master’s will, while
fully apprized of it. In many cases a pagan will be better off than his
nominally Christian instructor, although he should not prove a convert
to Christianity.
708. My sentiments are much like those which Socrates expressed. _I
hope for a future world, and therein to have a happier existence._ All
those reasons which have been advanced by wise and good men in favour
of such futurity, operate upon my mind as upon theirs; but if there be
no such a state of future existence, I shall _never wake up to feel my
disappointment_. It _will only be a prolongation of a state of oblivion
analogous to that which we enter upon transiently, every night_.
709. The incentives which have acted upon you, act also upon me, and
I have seen some of the manifestations on which you rely; but not so
satisfactorily. The answers which I have received have not been worthy
of the other world.
710. A message from my own father, amounted to this: “_Oh, my son,
listen to reason_;” and there it ended. Several similar nugatory
sentences have been manifested through the alphabet.
711. I have, however, constructed an instrument to put the question of
independency of intelligence to the test. It works independently of any
control of the medium, as the letters, which must be seen to bring them
correctly under the index, are concealed by a screen. (Plate I.)
712. The sentence above quoted was communicated in this way.
713. I am about, by this contrivance, to test the manifestations
farther.
ROBERT HARE.
MORAL INFLUENCE OF SPIRITUALISM.
714. Among the best precepts afforded by the gospel is that of laying
up treasure in heaven, in preference to seeking to become rich in
this world. To pursue the last-mentioned course has been alleged to
disqualify us more or less for entering heaven. Certainly, however,
honest exertion for the acquisition of wealth is the corner-stone of
human prosperity, and money seems in most instances necessary to the
effectual exercise of that fellow-feeling in the cultivation of which
human virtue pre-eminently consists. (See Influence of Mundane wealth
on Celestial Happiness.)
715. How can a man display charity, hospitality, or contribute his
_means_ and _time_ to objects of philanthropy, unless he beforehand lay
up wealth? How could the Samaritan have assisted the traveller who had
been maltreated by thieves, had he not taken care to have something
beforehand, not only for himself, but for the needy? But still the
precept, Lay up treasure for thyself in heaven, is precisely the course
which Spiritualism indicates. Precepts may lead, but examples will
draw. Those who have gone before us to eternal life, furnish us not
only precepts, but examples also. They furnish exemplifications of
the consequences of their conduct, if followed. With few exceptions,
my intercourse has been with those only, who did lay up treasure in
heaven, by doing on earth as they would have others to do unto them.
Of the spirits with whom I have communicated, only two alleged or
indicated that they were unhappy. Of these, I was informed, one bore an
ill character upon earth.
716. Another, after having suggested to his inquiring brother
some measures relating to his surviving wife’s temporal concerns,
spontaneously added the following words: “I am not _hapey_.” The
inquiry being made for the cause of his misery, the resulting reply
was, “I did not do _rite_ when I was in this world.”
717. Another admitted that he was drowned, in consequence of getting
dead drunk. On being asked if he were happy, he answered, “Damned
happy.” In reply to an inquiry whether he was sorry to have quitted
this life, he replied in the affirmative.
718. Having evidently been a seaman, who had sailed under an officer
who was present, he had preserved the usual fondness of sailors for
tobacco and grog. This propensity he could not avoid displaying,
notwithstanding his having passed death’s dread portal, and the obvious
inutility of expressing to mortals his craving for those pernicious
stimulants.
719. Thus it appears that in the spirit world one means of retribution
for the indulgence of bad propensities in this life, is subjugation to
their ungratified cravings.
720. Of course, the more of these a spirit carries with him, the
greater is his misery; while the more he founds his happiness on
the indulgence of good propensities, the greater his power and
opportunities of enjoyment.
721. As an illustration of the manner in which happiness may arise from
the indulgence of good propensities, one of the enjoyments of a spirit
of the fifth sphere is, as I am informed, in looking after children of
relatives and friends, who have not as yet followed them to the spirit
world.
722. Believing in the existence of a spirit world, where there are
thirty-six grades of existence, corresponding to degrees of purity
and intellectual acquirement,—purity alone giving exaltation merely,
while cultivation of mind secures breadth of consideration,—we have,
in the first place, to adhere strictly to truth, honesty, justice,
benevolence, and doing as we would be done by, to reach a sphere higher
in proportion as we are more successful. Yet, among those on the same
plane, superiority in mental attributes gives precedence.
723. Nothing is better known than “while precepts may lead, examples
draw,” and that subjection to bad examples, even when checked by good
precepts, is generally irresistible by the young. But when there are
no precepts to check, but, on the contrary, ill counsel as well as
bad example, few human beings, however well constituted organically,
could resist the tendency of such educational evil. Let bad hereditary
propensities be superadded, and what can ensue but a climax of
wickedness? Manifestly, however, all this is independent of any choice
on the part of the victim. A high degree of virtue may consistently
be inferred to result if all these conditions be inverted, and good
precepts, good examples, co-operative in improving a mind of the
opposite kind, one which owes to its progenitors goodness of heart and
high intellectual capacity.
724. Much stress is laid upon free-will, but is will ever free from
the joint control of reason and passion? What is will, if it be not
the resultant of the conflict or co-operation of these? It may be
a question whether, without passions, a man would act at all; but
certainly he would act like an idiot or baby, so far as his will should
be entirely independent of his reason.
725. It must be conceded, then, that the prodigious diversity between
virtue and vice is the consequence of contingencies, which are no more
under the control of the individual affected than the colour of his
hair or the number of cubits in his stature.
726. The great features of the spiritual religion are, as I understand
them, as follows:—Its foundation is laid in the belief of an all-good
Deity, whose power is manifested to us by the immensity, profundity,
sublimity, ingenuity, and adaptation of the means to the ends in the
creation ascribed to the co-operation, if not origination, of his mind.
The Bible of the spiritualist is the book of nature—the only one which
by inward and outward evidence can be ascribed to divine authorship.
727. In this book we read, as matters of fact, that there is an
infinite series of gradation in the rank of animals, as well as variety
in their dispositions and propensities. This may be seen, from the
half-animal, half-vegetable known as the polypus, up to man, there
being gradations not only of genera, but of species and varieties.
Thus amid men there are various races, rising one above the other
in development, from the Bushman, Hottentot, or lowest Negro, up to
the most highly-developed race of white men. But when we have passed
through the gradation of the races, we have to enter upon that of
individuals, who in the same race are by diversity of organization or
education, or of both, made extremely different as to intellectual,
moral, and scientific pre-eminence.
728. It is difficult for human reason to reconcile with impartiality
this immense diversity in the lot of the creatures of God; but that
such is the law of nature is self-evident: it is an intuitive truth. To
reconcile it with the all-goodness of God, we must suppose a limitation
of power, and that it has been beyond his power to put created beings
more nearly upon a level. But, as Seneca observes, all have received
more than they had a claim for. Some may think that the parable of the
hiring of labourers for a vineyard, conveys an idea like that of the
Roman sage.
729. These considerations being premised, it would seem that punishment
in the spirit world is only the carrying out of the same system,
excepting that while the deficiencies or vices which have arisen in
this world become a punishment in the next, they also operate as
the means of improvement, or, to use the language of that world, of
“_progression_.” It may be inferred that as in this world the power
of the Deity, although commensurate with the all but infinite universe
in which we exist, was so restricted by conditions as to induce that
enormous diversity of position in the scale of animation which has
been presented to view. Yet in the world to come these defects and
vices are liable to be remedied; and, though they react upon their
victim, it is with a view to his own ultimate benefit. There is not
a malevolent devil to seize the poor miscreant, and, like the savage
Indian, torture him with a fiend-like pleasure. He is regarded with
compassion, and as soon as contrition is induced, treated with sympathy
by the higher spirits, and assisted by counsel and enlightened by
instruction. Unable any longer to indulge his bad propensities, the
desire of rising to a higher level becomes a passion. Intellectual and
social pleasures begin to be enjoyed. So long as he remains under the
influence of his mundane appetites, he has to consort with spirits
who are similarly actuated; they read each other’s mind, and thus are
made acquainted with the deformity of their own. They eventually thus
become instrumental in reciprocal correction. So soon as an aspiration
for a better state is awakened, they rise to the next plane or circle
above that in which they may have been existing; the only difficulty
is in taking the first step. Progression grows with its growth, and
strengthens with its strength, so that all beings may sooner or
later attain to the highest sphere in the spirit world. It should be
understood that there is no pardon for existing sin. Pardon can only
exist as a consequence of reform, and in proportion thereto. (92.)
730. An assailant of Spiritualism, who not long since lectured at
Sansom Street Hall, founded one of his charges on the commiseration
felt by good angels for sinners, agreeably to Spiritualism. But from
the examination above given respecting the origin of the difference
between the virtuous and vicious, does it not appear that the fate of
the latter is quite as hard as can be reconciled with justice, even
under the more benign institution of Spiritualism? According to this,
there exist in the spirit world six spheres, each subdivided into six
circles or planes, forming together a succession of grades in which the
soul finds its place according to moral and intellectual merit. The
first of the spheres is throughout comparatively hideous in its aspect
and disgusting in its inhabitants, who are designated by a dark halo
in lieu of the effulgence which distinguishes spirits of the rest of
the spheres. Moreover, this distinguishing effulgence, as well as the
beauty of the spirit world, augments with the grade of the being whom
it envelops, thus making a series of ranks in society founded on real
nobility of head and heart. When it is considered that this immense
diversity ensues mainly from contingency in organization, education,
and greater or less exposure to trial, it must be clear that the
difference made between the good and the bad by Spiritualism does not
fall short of the degree which human reason can reconcile with justice.
731. The assailant of Spiritualism to whom allusion was made,
while admitting the truth of the evidence given of communication
with spirits, explained it by reference to Satan. It is remarkably
inconsistent with this idea that this evidence is of a nature to
abrogate the existence, and of course the sovereignty, of that
imaginary arch-fiend. Again, it can hardly be conceived that the
greater commiseration for sinners should come from a malevolent devil,
and the urging for everlasting and cruel torture from a sincere
disciple of the benevolent Jesus Christ. But how much, then, must it
shock one who embraces these views, that in addition to the misfortune
of being badly organized, badly educated, and badly tempted, the being
subjected to these disadvantages is to be exposed eternally to misery,
typified, if not realized, by broiling on burning brimstone! I am
aware that doing away with the more horrible attributes of hell will
be alleged to be subversive of one of the restraints upon criminality;
but, in the first place, it is evident that a man who is restrained
from crime solely by the fear of punishment is only a more prudent
villain than one who is not restrained by that selfish apprehension.
When a man is deterred from crime only by prudence, hope of reward, or
fear of punishment, he ought not to have a higher grade in heaven than
the perpetrator of the crime.
732. But, agreeably to experience, of all restraints upon crime, none
are more efficacious than the fear of degradation. The lawyer who will
do the bidding of a caucus (or of a powerful demagogue in the executive
office) in order to get a judicial appointment, when securely seated
therein, will not give a charge which will degrade him in the eyes of
the legal profession, and consequently in that of society, as well as
in his own estimation. The dishonest gambler, who neglects to pay his
tradesman’s bill, will not fail to pay his gambling debts. The debtor
who will take every advantage in getting a high price for his goods,
and who will put off any other payment as long as possible, fails not
to pay his note at a bank. Sovereign states, who pay no other claims,
take every means to meet the interest on their funded obligations.
“Failure” in the one case, in the mercantile adaptation, involves
the loss of reputation for good financial faith, abroad as well as at
home; but the just complaints of domestic claimants, not heard upon
the exchange, are unheeded. The great object, in many cases, is not
to leave the crime “undone, but to keep it unknown.” The corrupt,
selfish politician, who would promote war in order to give himself an
opportunity of emolument or official pre-eminence, when facing the
enemy in the field of battle will _nominally_ die for that country
whose interests he has sacrificed. But not from the alleged motive will
he die, but either to avoid being degraded as a coward, or for the hope
of popularity which may help him to office.
733. In the spirit world, all are seen through and justly estimated,
so that degradation and vice, or elevation and virtue, are inevitably
associated by spiritual intuition. Yet there is, in my opinion, far
more satisfactory proof of the truth of Spiritualism than of any other
creed involving immortality; while, so far as adopted, it must tend
to do away with priestcraft, sectarian malevolence, and religious
intolerance. Man will go to the spirits of his ancestors for his
religion, not to a fanatical, bigoted, or interested priest. Should
spirits actually exist, as supposed, and convey the same religious
knowledge all over the world, all men will agree that virtue is to be
the means of salvation, not bigotry, under the name of faith.
734. It is conceived that Spiritualism has all the desirable attributes
of religion, as stated in the second page of the introduction of this
work. It sanctions the idea of the existence of one Supreme Being,
who is represented as all love to his creatures; while his powers
are made known to us by the sublimity, profundity, magnificence, and
inconceivable extent of the creation which he rules. It does not
represent him as selfishly creating us for the purpose of worshipping
him, as capable of jealousy or implacable wrath for the result of
errors which his alleged omnipotence could by a _fiat_ correct. On
the contrary, we have been created to be happy sooner or later; evil
existing not through design, but in consequence of conditions which
he cannot control or cure unless through the operation of general
principles.
735. With a view to mutual happiness, reciprocal beneficence is
enjoined. We are required to obey the precepts of acting toward others
as we would have them act toward us.
736. This innate law is appealed to instinctively by any child who
is oppressed by another larger than itself, and was consecrated by
Confucius six hundred years before its judicious sanction by Christ.
737. Spiritualism has the merit pre-eminently not only of furnishing
a knowledge of immortality beyond the grave, but a precise knowledge
of the spirit world in lieu of the silence of the Pentateuch and the
vagueness and inconsistency of the gospel. An effort to establish the
truth of these allegations will be made under the next head.
THE HEAVEN AND HELL OF SPIRITUALISM CONTRASTED WITH THE HEAVEN AND HELL
OF SCRIPTURE.
738. On the first spiritual manifestations occurring, the great object
of the mass of observers was to see the physical effects. In the
next place, intellectual communications were sought, but these being
obtained by a tedious process, it was deemed sufficiently interesting
if a few sentences could be made out, or even one. It was, moreover,
a great object with inquirers to ascertain by the interchange of
language, whether the spirit of a relation or friend were really
present, as alleged by the supposed spirit. Hence, the communications
were very deficient as respects any information of the spirit world.
It is not surprising, therefore, that prejudicial unbelievers should
have taken up the idea that there is nothing inviting in the heaven
of Spiritualism. I hope that, agreeably to the communications from the
spirit world recorded in the preceding pages, there is enough to create
an ardent desire to become a dweller therein.
739. But is it not unreasonable for a person to disdain a state of
existence which is by the spirits themselves described as “ineffably”
happy? Alluding to the progression, which is to carry spirits
eventually among the ministering angels of God, I observed to my spirit
friend, Dr. W. E. Channing, that I did not consider him in heaven yet.
“Were you situated as I am,” said he, “you would not say that!” But
let us see how far the ideas of heaven, as warranted in Scripture, are
comparable with those which have been communicated by spirits.
740. In a work by the Rev. Mr. Harbaugh, of the German Reformed
Church of Lancaster, Pa., a great effort is made to collect all the
hints respecting heaven which have been given in the Old and New
Testaments. This learned divine quotes the following paragraph from
Dr. Chalmers: “The common imagination,” says Dr. Chalmers, “that we
have a paradise on the other side of death, is that of a lofty aerial
region, where the inmates float in ether, or are mysteriously suspended
upon nothing—where all the warm and sensible accompaniments which give
such an expression of strength, and life, and colouring to our present
habitation, are attenuated into a sort of spiritual element; that is,
meagre and imperceptible, and utterly uninviting to the eye of mortals
here below; where every vestige of materialism is done away, and
nothing left but unearthly scenes, that have no power of allurement,
and certain unearthly ecstasies, with which it is felt impossible to
sympathize.”
741. After reading and believing the representations of heaven given by
the immortal inhabitants of the spirit world, who can avoid turning in
disgust from the portrait thus cited by Dr. Chalmers?
742. The most favourable idea of heaven given in Scripture seems to
be that which identifies it with Paradise; in other words, a most
beautiful garden. But who would conceive an _eternal_ residence in one
garden, however superlative its attractions, as desirable? The idea
of the spheres assumes a succession of gardens, with every pleasure,
every joy of which the human heart and intellect are capable; and
beyond those gardens the whole universe is open to us, and an ultimate
ministration as angels under our Heavenly Father.
743. The portraiture cited by Chalmers is not approved of by the
Rev. Mr. Harbaugh, but in order to confute it he does not resort to
any better picture given in the Bible, but to reasoning. This shows
that, learned as he is, and idolatrous as he appears in worshipping
the Bible as an adequate fountain of light, he cannot get from the
object of this idolatry any passage tending to prove the inconsistency
of the idea quoted from Chalmers with Scripture. Were there not the
greatest poverty of instruction on this all-important subject, the
ideas alleged to exist as above mentioned, upon the high authority
of Dr. Chalmers, could never have had sufficient currency to merit
notice. It may be assumed that no Christians can conceive themselves
to be better entitled to the joys of heaven than the twelve apostles
of Christ. In order to show how far any expectations of a bliss higher
than that afforded by Spiritualism could have been entertained by those
disciples consistently with Scripture, I deem it in point to refer the
language held to them by their Divine Master. I subjoin a few lines
from Dr. Harbaugh, wherein he quotes the query put to that Master, by
the _twelve_, and the consequent reply. Nothing can be farther from my
idea of a happy state than the benefaction promised to them. The query
and reply are subjoined, in order to enable the reader to judge of
both:—_Behold, we have left all and followed thee: what shall we have
therefor?_ The Saviour answered the above query when made by Peter, as
follows:—_When the Son of Man shall sit upon the throne of his glory,
ye shall also sit upon twelve thrones, judging the twelve tribes of
Israel._ Here is a direct answer by Christ to an inquiry respecting
the nature of the reward which his disciples were to have for their
merits as his faithful devotees. They are to be made severally worldly
dignitaries; each is to sit on a throne, judging a tribe of Israel.
That is, they are to have worldly pre-eminence, accompanied, of course,
by all the vexations attendant on such stations, as well as the
uncertainty and limitation arising from liability to death and disease.
How weak and worldly-minded must his disciples have been, could such
a prospect be alluring to them! I ask for any sectarian to say in
candour, whether a governorship over one of the wealthiest States, the
presidency, or any sovereignty in Christendom, would be deemed a heaven
in comparison with that eternity of ineffable happiness enjoyed by the
immortal spirits of the higher spheres? Yet Mr. Harbaugh, with the
simplicity of blind faith, quotes this without perceiving how meagre is
the gospel evidence thus afforded of the joys awaiting the faithful as
a reward for their good conduct in this life.
744. The following remarks, made by Mr. Harbaugh, demonstrate how
partial sectarians are in reading Scripture: “_What shall we have
therefor? This is a question that frequently arises in the Christian’s
mind, as he endeavours to cheer his ofttimes drooping spirits with
a look toward the recompense of reward. What shall we have? We have
left all for thee, and by following thee we have confessed that we
are pilgrims and strangers upon earth. In this world we shall have
tribulation; but thou didst overcome the world; what shall those have
who overcame with thee?_” Harbaugh remarks: “_Here then is curiosity
which the Saviour himself approves, because he satisfies it. The same
pious curiosity still manifests itself in the minds of God’s people in
their holiest hours, and shall there be nothing revealed to satisfy
them? Yes, God will approve of such inquiries, and will grant the
influence of that Spirit, who leads unto all truth to all those who
search the Scripture for an answer._” Drawing an eloquent picture of
the aspirations of the soul for some realization of the vague ideas of
the rewards of the faithful in a future state of existence, he exults
that this _curiosity_, as he calls it, should be sanctioned by Christ,
“who approves this curiosity because he satisfies it.” How does he
satisfy it? Is it by holding up the hope of a judgeship for each? It
seems it was not then foreseen that instead of performing the part of
the Jewish Messiah, with which he thus identified himself, that of
gathering together the _chosen_ people of God, he was to put forth
opinions which were to scatter them through the world. “Wo unto you,
Chorazin,” &c., for the heinous offence of not admitting him to be
both the Messiah and the Son of God. The promise of the judgeships was
quite consistent with the former character, and strengthens the idea
that he never pretended to any higher mission. With this the promise
in question is consistent, but is wholly irreconcilable with his
divinity, which would make these judgeships worse than giving a stone
for bread or a serpent for a fish. In order to have bestowed these
judgeships, the Roman empire must have been subverted. It seems that if
(as stated by the worthy Mr. Harbaugh) _the curiosity of the disciples
was truly and correctly satisfied_, that this satisfaction was the sum
total of the heaven with which they were remunerated; since not the
slightest hint is given that they were, like the penitent thief, to
be with their object of devotion in paradise. It would seem, on the
whole, that the rewards of the thief and the beggar Lazarus were of a
more heavenly nature than those promised to the apostles, even had the
latter been susceptible of realization, instead of being irreconcilable
with the doom which awaited the Hebrews, and consequently a mere _vox
et præterea nihil_. But while, in lieu of an eternal progressive
happiness, Christ holds up the transient, precarious, and limited
supremacy from which a truly pious and wise man would turn in disgust,
when hell is to be represented, we have eternal torments typified
by fire, and weeping and gnashing of teeth in _utter darkness_, in
despite of this fire. The situation which Christ, the Son of God, was
to have, was to bear manifestly a relation to that of his disciples.
His situation would be somewhat analogous to that of Washington, when
he was in the presidential chair, and the thirteen States were governed
by as many of his faithful followers in the Revolutionary War. Yet
Washington did not find his chair worth retaining longer than the good
of the country made it important to remain. I am confident that neither
would that great man leave his position in the seventh sphere for the
presidency, nor any spirit among those who held the gubernatorial
dignity, as suggested, find a governorship now a motive for leaving
their bright abodes in the celestial world.
745. Dr. Harbaugh sanctions the idea that the revolutions of all
the constellations with which telescopic examination has made us
acquainted, may take place about a central sun, bearing the relation
to other suns analogous to that which God has been represented to
have to the other potentates; whence the title of “King of kings.”
The existence, then, of a _sun_ of _suns_ is suggested, about which
the constellations formed by inferior bodies of the same kind revolve.
It would seem, then, that a more fitted allotment had been made if,
enthroned by his Father’s side on that sun of suns, he had allotted
to each of his disciples a constellation, than have assigned to them
miserable transitory judgeships in Judea: a speck of territory, in this
speck of a globe, which in a field of vision embracing the universe,
would be imperceptible.
746. There being in Scripture so much more stress laid upon the
torments of hell than the joys of heaven, is probably the reason why
the horror of death is so great among Christians in general. Their
practice in this respect is to speak of death as a great calamity.
Here and there may be found a believer who is thoroughly convinced
that the efficacy of his peculiar tenets, combined with the absence of
criminality, and the redeeming influence of repentance, will insure
him a passage to heaven; but the predominant language is to represent
the death of any large number of human beings as a great calamity.
Those who are exposed to danger pray most earnestly to be saved, and
their death is always treated as a cause for deep regret by surviving
friends. Hence the weeping, the grief, and the mourning called for by
custom,—the relations and connections wearing black for months. Hence
the dark hearse, the black pall, and bitter lamentation over the grave;
which shows that it is not realized that death is only a glorious
spiritual birth! I am confident that spiritualists will soon abandon
a custom which must on their part be inconsistent; since they must
look on death as no more a bereavement, than a residence in a foreign
country, the means of communication being within reach, and a happy
reunion foreseen.
747. When on board of a steamer under way at night, the possibility of
her going down occurring to my mind, I felt cheered by the idea that
I should not go down with her, but soar to the spirit world with my
immortal friends, who would flock to meet my apotheosis. (Page 101.)
748. It has been urged that a most substantial idea of heaven, given
in the old Bible, is that of a restoration to Paradise, of which the
description gives the idea of an exquisite, beautiful garden; but
Spiritualism gives the idea of garden above garden, improving in beauty
with their elevation. Then there are thirty-six gradations in all, and
in the five happy spheres thirty; so that there is excitement arising
from well-rewarded emulation as a source of interest. Into the idea of
heaven, as suggested in Scripture, intellectual ability and improvement
form no part and give no superiority; whence the tendency of the more
strict constructionists to turn a cold shoulder to every acquirement
which is not coupled with scriptural knowledge. Neither the Athenæum,
nor any library, is to be accessible on Sunday. If the time devoted
at meetings and at church were given to the study of the real book
of God, how much more learned would be those who thus employ their
Sundays! It is held that the lowest and most ignorant person who is
educated to believe implicitly the tenets of a sect, when he would by
the same process as easily be made to believe any other tenets, is
in heaven to be as high as the most enlightened as well as virtuous
man, who has the only merit which can be attached to belief in a high
degree—that of ardent desire for truth, and taking the pains to form an
opinion for himself. Nay, the ignorant bigot is to be higher in heaven,
if the free-thinker alluded to, should not agree with the ghostly
adviser, of the devoted sectarian with whom he is compared.
749. The idea of living in the finest garden which imagination can
conceive, without the enjoyments and progression which my father’s
communication attributes to the spheres, would beget tedium rather
than the ineffable happiness which my spirit friends profess to enjoy.
But while one of the Jewish ideas of heaven in its best form, is thus
deficient, the description given by the learned Josephus of hell is
horrible in the extreme, that of heaven being disgusting. I give it as
I find it quoted by the Rev. Mr. Harbaugh:
750. “Now as to Hades, wherein the souls of the righteous and
unrighteous are detained, it is necessary to speak of it. Hades is a
place in the world not regularly finished, a subterraneous region,
wherein the light of this world does not shine; from which circumstance
in this region there must be perpetual darkness. This region is
allotted as a place of custody for souls, in which angels are appointed
as guardians to them, who distribute to them temporary punishment,
agreeably to every one’s behaviour and manners.
751. “In this region there is a certain place set apart as a lake of
unquenchable fire, whereinto, we suppose, no one hath hitherto been
cast, but it is prepared for a day aforedetermined by God, in which
one righteous sentence shall deservedly be passed upon all men; when
the unjust, and those that have been disobedient to God, and have
given honour to such idols as have been the vain operations of the
hands of men as to God himself, shall be adjudged to this everlasting
punishment, as having been the causes of defilement; while the just
shall obtain an incorruptible and never-fading kingdom. These are now
indeed confined in Hades, but not in the same place wherein the just
are confined. For there is one descent in this region, at whose gate,
we believe, there stands an archangel, with a host; which gate, when
those pass through that are conducted down by the angels appointed
over souls, they do not go the same way, but the just are guided to
the right hand, and are led with hymns, sung by the angels appointed
over that place, unto a region of light, in which the just have dwelt
from the beginning of the world, not constrained by necessity, but
ever enjoying the prospect of the good things they see, and rejoicing
in the expectation of those new enjoyments which will be peculiar
to every one of them, and esteeming those things beyond what we have
here; with whom there is no place of toil, no burning heat, no piercing
cold, nor any briers there; but the countenances of the fathers and
the just, which they see always, smile upon them while they wait for
the rest, and eternal new life in heaven, which is to succeed this
region. This place we call the bosom of Abraham. But as to the unjust,
they are dragged by force to the left hand, by the angels allotted
for punishment, no longer going with a good will, but as prisoners
driven by violence; to whom are sent the angels appointed over them
to reproach them, and threaten them with their terrible looks, and to
thrust them still downward. Now these angels that are set over these
souls drag them into the neighbourhood of hell itself; who, when they
are hard by it, continually hear the noise of it, and do not stand
clear of the hot vapour itself; but when they have a near view of this
spectacle, as of a terrible and exceeding great prospect of fire, they
are struck with a fearful expectation of a future judgment, and in
effect punished thereby; not only so, but when they see the place (or
choir) of the fathers and of the just, even thereby are they punished,
for a chaos deep and large is fixed between them, insomuch that a just
man that hath compassion upon them cannot be admitted, nor can any one
that is unjust, if he were bold enough to attempt it, pass over it.”
752. So much for Josephus. Mr. Harbaugh subjoins as follows: “This
extract is exceedingly interesting. It shows to what extent of
distinctness the Jewish ideas of the future state had attained. The
dreamlike underworld is here considerably illuminated. The righteous
and the wicked are separated, and already share the first fruits of
their eternal reward. The righteous are surrounded with intimations
and shadowy promises of better things to come, in the expectation of
which they are already happy; the wicked are surrounded with tokens and
forebodings of more fearful ill, much of which they already suffer in
awful expectation.
753. “Through this picture,” says our good parson, “we see in faint
but terrible glimmerings, in the distance, the region of eternal fire,
which awaits the wicked when the judgment-day shall remove them from
Hades; on the other hand, we see also the dawning of an eternal day
for the just, the rest and eternal new life which is to succeed this
region. This kingdom of the dead, beyond which the thoughts of men
in the early ages did not wander, is considered only as a place of
detention for judgment, while the idea of a final state, both for the
righteous and the wicked, is believed to exist beyond it.”
754. How can any person sincerely pretend that those who rely on a
happy idea of our immortal life are indebted for it to the source
from which this Hebrew Pharisee derived the impressions given in the
preceding quotation? Yet the Pharisees were the only conspicuous
Hebrew sect who believed in heaven. The Sadducees did not believe in
immortality.
755. The history of Lazarus and the rich man, (says Harbaugh, page
168,) “plainly teaches that both the righteous and the wicked on death
pass into a fixed and eternal abode, where no change is possible;”
and he further states (pp. 169-70) that “the misery of the wicked
commences immediately after death, and before the resurrection, and
their condition is unchangeably fixed.” According to St. Luke, (chapter
xvi.) in the page alluded to above by Harbaugh, we are informed that
the wicked, while in the torture of hell-fire, are within the view of
the righteous, (verse 23.) The righteous are near enough to converse
with those in torment, and yet there is an impassable barrier between
them. The rich man is not tortured for his sins, but simply because
he had “_enjoyed good things_.” Yet Abraham, who turned his son and
son’s mother out in the wilderness to starve, and twice exposed his
wife to prostitution, is represented as enjoying the reward due to the
righteous.
756. How little sincere, heartfelt belief there can be in the words
of Christ, may be estimated from the fact that scarcely any Christian
but seeks for the good things of this life, instead of qualifying
themselves for heaven by undergoing the rewarded privations of a
Lazarus.
757. It is utterly unintelligible to my mind why repentance and
reformation should not avail after, as well as before death, as it is
represented to be in the spirit world.
758. There is a coincidence between these representations of Josephus
and those of the gospel, so far as that both represent the righteous as
witnessing the torments of the wicked. Would not such a situation make
heaven a hell to good-hearted angels?
759. According to Matthew, (chapter xxv. 24,) the blessed, after
the day of judgment, are to _inherit the kingdom prepared from the
foundation of the world_. Of the joys that kingdom would afford there
is no description. But, as usual, hell is made sufficiently horrible,
(chapter xxv. 41,)—“Depart from me, ye cursed, into everlasting fire,
prepared for the devil and his angels.”
760. In this respect, if in no other, there is an immense superiority
in the conceptions of futurity given by my immortal advisers, in
comparison with those attributed as above to Christ.
761. It has been urged that human conduct is so much dependent on
organization, education, temptation, and example, neither of which are
within the option of any soul, that the orthodox doctrine respecting
sin is manifestly wrong. But admitting the culpability which that
doctrine imputes, it has been shown that the gradations of sinfulness
between the extremes of vice and virtue are innumerable. Suppose for
each gradation a strand in a ladder, like that of which Jacob dreamed,
and human souls supported severally at elevations commensurate with
their respective pretensions. This adjustment being made, suppose a
plane at any level to divide the vertical row into two portions, all
below the plane being considered as goats, all above the plane as
sheep. Evidently, between the soul just above, and that just below the
plane, there would be only a shade of difference; yet the one would
have to go to hell, the other to heaven, eternally.
762. According to Spiritualism, on entering the spirit world each soul
finds its just level by a sort of moral specific gravity, in which
merit is inversely as weight. Every soul, moreover, has the privilege
of reforming, and rising proportionally to the improvement thus
obtained.
763. One of the most agreeable conceptions attending our future
existence in the spheres, is that of being restored to the appearance
of youth; the decrepitude and wrinkles of age, of disease, mutilation,
deformity, ugliness, are all avoided in the spiritual body. The insane
are restored to reason, the idiot gradually improved in mind.
DISCORDANCE AS TO THE WHEREABOUT OF THE SCRIPTURAL HEAVEN.—INSTINCTIVE
IMPRESSION AS TO HEAVEN BEING OVERHEAD.
764. There is no small degree of contradiction in Scripture respecting
the locality of heaven. In addressing the thief, paradise is identified
with heaven by Christ. “_St. Paul is alleged to have been taken up
into paradise_,” says Harbaugh; yet, according to the map accompanying
the work of Josephus, Paradise is represented as being upon the river
Tigris, near the Persian Gulf. The idea given of the abode of Adam
and Eve, in Genesis, conveys the impression that it was a terrestrial
locality.
765. In the Decalogue the abbreviation of life is threatened as the
punishment for not honouring parents, and God is alleged to have
held out the promised land to Moses, instead of comforting him by a
clairvoyant view of a place of blissful enjoyment in some celestial
region.
766. Elijah was carried up to heaven in the sight of Elisha. The
commandment makes heaven above, the earth beneath. Christ was seen
ascending by his disciples, and according to the apostles’ creed, after
descending into hell, he arose on the third day and ascended into
heaven. Yet Josephus consigns both heaven and hell to a subterranean
region, like the Elysian Fields and Erebus of the heathen, but places
them on each side of a lake of everlasting fire. This representation is
sanctioned in the allusion by Christ to Dives, Lazarus, and Abraham;
the former, broiling to eternity, requests that Lazarus should get a
little water to cool the tip of his tongue. This Abraham declares to be
_impossible_. Hence it appears the parties were so near as to converse
with each other, and for those who were blest to witness the sufferings
of the damned. Thus, according to Christ as well as Josephus, heaven
and hell are in immediate proximity, and both must be in the infernal
regions.
767. The actual effects of the old Bible were to produce either
_unbelievers_ in _immortality_, like the Sadducees, or _immoral
believers_, like the Pharisees, whom Christ especially denounces as
_vipers_, and _internally corrupt, like whited sepulchres holding dead
men’s bones_.
768. Christ never singles out the Sadducees for denunciation, but
speaks of the Pharisees particularly as hypocritical and corrupt. But
in what did their hypocrisy consist, if it was not in that insincerity
of their professions as respects belief in futurity which was shown by
their worldliness.
769. Thus the evidence of the existence of a future state was such as
to produce avowed unbelievers, or professed believers whose morality
was so deficient as to create an expression that they were corrupt
hypocrites, as odious as vipers.
770. It is not the feebleness of the impressions respecting the
existence of another world, where happiness is proportional to good
conduct, that renders the existing system so inoperative in preventing
those vices which it especially interdicts; as, for instance,
combativeness, cupidity, and revengefulness; so that the course usually
pursued by professed Christians, does not merely amount to a neglect
of Christ’s precepts, but renders an adherence to them disreputable?
Nothing is more degrading throughout Christendom than poverty or tame
submission to blows. The last excuse Christians in general will make
for any omission or deficiency is their poverty.
771. If they really believed that they would broil to eternity, like
the rich man, merely for seeking the good things of this life, would
the attainment of those good things be made the great object of their
existence?
772. Notwithstanding the representations of Josephus, sanctioned, as
above shown, by Christ, of the subterranean localization of Elysium,
there seems, nevertheless, an instinctive propensity to assume that
heaven is overhead. Clergymen all look upward when they address God,
and the Thespian artists universally follow their example. Whenever
heaven is referred to, it is customary, I believe, for all devout
persons to turn their eyes in the same direction.
773. But if heaven be above, what does this term _above_ mean? It
practically designates a vertical direction relatively to this globe
at any point over which a speaker who uses the word may stand.
Consequently, it indicates a space overhead, having everywhere the same
relative position to the terrestrial surface; in other words, a region
concentric with that surface, like that within which the clouds float.
This floating takes place rarely at a less distance than two, or more
than six, miles.
774. The spiritual spheres are estimated, as already mentioned, as
being between sixty and one hundred and twenty miles from the earth’s
surface. They are, therefore, analogous in position to the region
of the clouds, though at a much greater distance and vastly more
capacious.
775. According to Christianity, there is no immortality for animals
below the grade of humanity; but according to Spiritualism, animals
that are favourites of man in this world are his companions in the
next. Much stress is laid on the singing of birds in the account
given of the spheres. There is a line of demarcation below which the
privilege of an existence after death is not enjoyed. Respecting that
boundary my information is at present incomplete.
776. In order to do justice to the excellent and learned clergyman to
whom I have so often referred, I will annex the whole of those pages in
which he conceives himself to give the “_true doctrine_” respecting
heaven. However unsatisfactory it may be to me, I hope it will be found
interesting to those who, like the author, look only to the Bible for
information respecting their existence beyond the grave.
“THE TRUE DOCTRINE”
_Respecting Heaven, according to the Rev. H. Harbaugh, Pastor of the
First German Reformed Church, Lancaster, Penna._
“One gentle sigh their fetter breaks;
We scarce can say, ‘They’re gone!’
Before the willing spirit takes
Her mansion near the throne.”
777. “The different theories by which the souls of saints are supposed
to be detained from entering heaven immediately at death, have now been
exhibited. They have led us a long and dreary chase. The groundlessness
of these theories has been, in part, shown in connection with a
statement of them. They will, however, be more completely overthrown
by a statement of the true doctrine, and by the arguments that may be
adduced in its support. Various arguments that, in passing along, were
offered against these false views, will also substantiate the true
doctrine; thus the same implements that have been used to tear down the
old building may be employed to erect the new. If, therefore, any thing
should be presented in this section, among other things, which may
seem to have been presented before, it must be remembered that though
they are the same tools, they are now used to do a different kind of
execution.
778. “We consider the true doctrine of God’s word on this subject to be
this: The saints do immediately, at death, enter that place which is
called heaven, where the body of the Saviour now is, where the divine
manifestations are most clearly and gloriously made, where angels have
their proper home, and where all the heirs of Christ shall finally and
forevermore be assembled.
779. “That the saints pass immediately at death into heaven, is taught
in the symbols in some of the most pious and learned denominations in
the church. We grant that this does not prove it absolutely true; but
it has much weight, as showing how the Scripture on this subject was
understood by many pious and learned men who had the same interest
in and motives for the truth as we have, and were, we may therefore
suppose, just as sincerely anxious to be led into the truth as we can
possibly be. The conclusions, therefore, to which they have come, and
which have been adopted by their numerous successors for centuries, are
valuable. Beside furnishing us with the testimony of so much learning
and piety, it serves to show that this is no new idea, and that it is
not the faith of a few, but is the testimony of the church.
780. “The first symbolical testimony we produce is the Heidelberg
Catechism, published first in 1563. This symbol has been the embodiment
of the reformed faith for more than three centuries. Its influence
has been very extensively respected and felt. It has, since its
publication, been translated and read in at least fourteen different
languages; and it is said that _half a million editions_ of it have
been published in Germany alone. In this country it is received as a
symbolic book, both in the Dutch Reformed and in the German Reformed
churches. In the fifty-seventh question it is asked, What comfort is
afforded to us by the doctrine of the resurrection of the body; and the
answer is: ‘That not only my soul after this life _shall be immediately
taken up to Christ its head_; but also, that my body, being raised by
the power of Christ, shall be reunited with my soul, and be made like
unto the glorious body of Christ.’ Here the doctrine is plainly taught,
and has been responded to with a joyful amen by millions during three
hundred years.
781. “The next is from the Shorter Catechism, received as a symbolic
book in the different branches of the Presbyterian communion. It is
in answer to the thirty-seventh question: ‘What benefits do believers
receive from Christ at death? The souls of believers are at their death
made perfect in holiness, _and do immediately pass into glory_; and
their bodies, being still united to Christ, do rest in their graves
till the resurrection.’ In the eighty-sixth question of the Larger
Catechism this same doctrine is taught in more words. The following
quotation is from the Westminster Confession of Faith: ‘The bodies
of men, after death, return to dust and see corruption; but their
souls, (which neither die nor sleep,) having an immortal substance,
_immediately_ return to God who gave them. The souls of the righteous,
being _then_ made perfect in holiness, _are received into the highest
heavens_, where they behold the face of God in light and glory, waiting
for the full redemption of their bodies.’ The declaration that they
are ‘_then_ made perfect in holiness,’ is no doubt directly aimed
against the idea of a process of purgatorial or medicinal preparation,
mentioned in a previous section. The declaration that they are then
‘received into the _highest heavens_,’ is intended to stand in
opposition to the idea of a middle abode in all its forms.
782. “The book of ‘Doctrines and Discipline of the Methodist Episcopal
Church’ is silent on this subject; but, so far as I have been able
to learn, the proper Protestant doctrine on this subject is held in
that large communion. Their views of the nature of justification and
sanctification would admit of no other to be consistently believed
among them. It is believed that this is also the prevailing sentiment
among Baptists, and other Congregationalists.
783. “What is here presented from symbols as the united faith of so
many learned and pious men living in different ages, and in different
parts of the world, is also founded on holy Scripture. By no wresting
and violence has the church, in the general stream of its theological
views, been turned aside from this faith. It is vain that men hope to
annul, by means of violent and unnatural interpretations, the plain
declarations of Scripture, to serve a theory.
‘Truth, crush’d to earth, will rise again,
The eternal years of God are hers.’
784. “The Saviour said to the penitent thief on the cross—‘To-day shalt
thou be with me in paradise.’ Now the question arises, Where and what
is that paradise in which the Saviour promised the dying penitent that
he should be with him that day? This can be seen by referring to other
passages in the Scriptures where the word paradise is used, and where
its sense cannot be mistaken. This can be seen by reference to 2 Cor.
xii. There it is said that Paul was caught up into paradise; and in the
same passage the place into which he was taken is called the _third
heaven_—the highest and holiest place in the universe. In Rev. ii. 7
we are told that the tree of life stands in the midst of the paradise
of God; and in Rev. xxii. 2, we are told that that same tree of life
stands by the side of the river which flows from the throne of God and
the Lamb. From this it is evident that paradise is the heaven where God
dwells and the Lamb. Is then the middle abode, Hades, the kingdom of
shades, the peculiar abode of God and the Lamb?
785. “The objection that the Saviour himself did not go to heaven
that day, but was for forty days afterward on the earth, and that
therefore he could not be with the penitent thief in paradise, has no
force. During the three days that intervened between his death and
resurrection, he could as well be in heaven as in Hades. Indeed, it is
evident that he was in heaven during those three days, from what he
says to his disciples shortly before his death: ‘A little while, and
ye shall not see me; and again, a little while, and ye shall see me,
_because I go to the Father_.’ Moreover, his tarrying on the earth and
appearing among his disciples does not conflict with the idea that he
was also in paradise. When he was yet in the flesh on earth, he could
say: ‘And no man hath ascended up to heaven, but that he came down from
heaven, even the Son of man which _is in heaven_.’ In the same way
that he was in heaven at that time, he may have been in heaven with the
penitent thief during the forty days between his death and ascension.
786. “The history of the rich man and Lazarus (Luke xvi.) plainly
teaches that both the righteous and the wicked, at death, pass into
a _fixed_ and eternal abode, where no change is possible. No comment
on the passage is necessary. This portion of Scripture has a thousand
times been tortured out of its meaning by errorists of various kinds,
and as often has its testimony fallen back into the church’s healthful
stream of sound views. As a sheep, carried away from the fold, returns
when set free, so this passage always comes back again; for the voice
of a stranger it heareth not, nor followeth!
787. “In the Revelation, John, in his vision, saw the souls of departed
martyrs and saints ‘in heaven,’ ‘under the altar,’ ‘before the throne
of God,’ &c., and in the company of each other, of God, of Christ, and
of angels, in the central and highest heavens, and in that place where
the saints go no more out forever. Let it be remembered, also, that all
this is _before the resurrection_; and if the following passages are
carefully considered, they will leave no doubt on any candid mind that
the saints are, immediately after death, admitted into heaven. To quote
them all would be too tedious; a reference to them is sufficient: Rev.
v. 6-14; vi. 9-12; vii. 9-17; xiv. 1-6; xiv. 12, 13.
788. “For further proof still the reader is referred to Acts vii. 59; 2
Cor. v. 1-9; Phil. i. 21-24; 2 Tim. iv. 6-9; Eph. iii. 15. In this last
passage, the whole family of Christ is represented to be at two places,
in heaven and on earth; but according to the other theory, there ought
also to be some in Hades, or the third place.
789. “It may also be remarked that the misery of the wicked commences,
according to the Scripture, immediately after death, and before the
resurrection, and that their condition is unchangeably fixed. This is
evident from Luke xvi.; and also from that passage in Jude where he
says that those who had died impenitent in the destruction of Sodom
and Gomorrah were, at the time he wrote, ‘suffering the vengeance of
eternal fire.’ In like manner it is said of the righteous at death,
that they are blessed ‘from henceforth;’ and of those who were clothed
in white robes, having come up through great tribulation, it is said,
‘therefore _are_ they before the throne of God.’
790. “These passages are plain, and it would, in all probability, never
have been attempted to make them mean any thing different from their
plain sense, were it not for some difficulties, which, it is thought,
stood in the way of the doctrine that the souls of the saints pass
immediately at death into heaven. Let us look at these, and see whether
they are not fancied difficulties, which one glance at the truth ought
to remove:
791. (1.) “It is said that the soul, in a state of separation from
the body, cannot be in the same state, nor properly in the same
place, as it will be after the resurrection; and as heaven is to be
the eternal abode of the saints after the resurrection, it cannot be a
proper abode for them before. This objection has, however, no force.
There is, for instance, in this world, a great difference between a
person in childhood and old age, yea, before he is born and after, or
between his sleeping and waking state; and yet he is in all these in
the same world, in the same place, and is the same person. The state
and condition of the Saviour differs widely from that of any saint or
angel, and yet both are in heaven. So angels and human spirits differ,
and yet both are in one company and in one place. So in heaven the
condition of the saints before and after the resurrection may differ
much, and yet they may be, in both cases, in the same place.
792. “(2.) The saints cannot enter heaven, it is said, before they
are judged; and as the day of judgment is represented to be after the
resurrection, the saints cannot enter heaven until after that, and
consequently not immediately at death. We may, however, consider, as
is generally done, that the day of judgment is only a public and final
consummation of the decision of man’s destiny. Although God can, and
no doubt, does, for himself, judge and decide for each one when he
dies, yet it seems necessary for the glorious praise of his justice and
righteousness that all other intelligences should see the propriety of
his decision. This is necessary, that every mouth may be stopped; and
in order to do this he has appointed a day in the which he will judge
the world in righteousness by that man whom he has ordained.
793. “(3.) It is also said that the condition of many is represented
in that day to be undecided. Thus many are said to be disappointed;
coming to be judged, they find that their expectations of heaven are
vain, and they say, ‘Have we not prophesied, cast out devils, and
done many wonderful works in Thy name?’ Now it is said that if these
persons had been in a fixed state before, they could not have been in
doubt on this matter. The force of this objection is only apparent.
The representations of the judgment are after the manner of men, and
consequently our conceptions of it must be more or less according to
what we are accustomed to see on earth. The Saviour is warning his
hearers not to delay preparation for death; and, in order to impress
his solemn exhortation, tells them that many will find themselves
disappointed in their expectations in reference to the final decision
of their judge, and that their hopes of heaven, being built on the
sand, will fail at last. It does no more exclusively refer to that day
than the many warnings to prepare to meet the Son of Man refer to the
time of his second coming. He is always coming, and to prepare for
death is to prepare to meet him. So to find ourselves deceived at the
day of death is the same as to find ourselves deceived at the day of
judgment.
794. “(4.) Again, it is said that in some cases the full effects and
consequences of persons’ actions are not fully worked out when persons
die. Thus, for instance, it is known that the labours and writings of
many infidels, who are long since dead, are still working for evil;
and on the other hand, the labours and writings of many good men are
still working out good. These consequences must, in a certain sense,
come into the consideration of their punishment or reward. Hence it is
thought their destiny cannot immediately be decided. But to this it may
be replied that God, who judges, knows how these consequences will work
themselves out, and is able, therefore, to give a just judgment as well
at the day of death as at the end of the world. At the last day, when
all consequences have run out their history, it will be proper that
they should be exhibited in a solemn public judgment, that all may see
for themselves that all his ways are just and right. Besides, there is
nothing unreasonable or unscriptural in the belief that the happiness
of the righteous in heaven, and the misery of the lost in hell, will
increase in exact proportion as the consequences of their actions on
the earth are developing themselves, until the day of judgment, when
the cup will be full, and then the full draught of happiness or misery
will be taken finally and forever! Oh, what a moment will that be!
795. “Some additional considerations will serve more completely still
to answer these and other objections, and reconcile the serious and
thoughtful mind to the idea that the souls of the saints are in heaven
before the resurrection of the body.
796. “We shall only gain proper ideas in reference to this interesting
subject when we have corrected our ideas of heaven, for many of them
are evidently wrong. We are inclined to think of heaven as affording
to the saints a fixed or stereotyped condition, without attaching to
it the idea of degrees and progression. When we maintain that the
saints pass immediately at death into heaven, we do not mean that they
enter then upon their final condition, or into their highest state
of perfection, but only that they enter into that _place_ which is
their final abode. When, for instance, a child is born into the world,
it is in the world; but it is limited in its observations, actions,
ideas, capacities, and enjoyments, and yet all these are in their
state perfect; all its faculties occupy their place symmetrically,
and we have in the child a uniform but not a perfect being. Analogous
to this may be the primary stage of our future celestial history.
The child is in the world before it is born and during its infantile
years, but how different is it, and how different is the world to it,
from what it will be when all its faculties are ripe! So in heaven.
The child before self-consciousness appears to enjoy an indistinct and
floating life, but happy too; so may it be with our future condition
before the resurrection of the body. The condition of the disembodied
spirit will, no doubt, be somewhat isolated and lonely, (in a pleasant
sense,) its happiness being derived much, though not entirely, from
the flow of its own harmonious existence, and not from its connection
with things external. Its future connection with its body will arrest
its floating condition, and connect it again more consciously with
locality and materiality. Thus it will become more capable of social
relations and joys; just as the child emerging from its floating state
in infancy has its social powers developed by being furnished with
self-consciousness and speech, by which it learns intelligently to
separate and distinguish itself from the general mass of being, which
makes its enjoyments higher in their nature and more acute and sensible
in their quality.
797. “Perhaps the state of the saints previous to the resurrection
of the body, and in the first stage of their future being, may be
analogous to (but of course higher than) a state of ordinary sleep,
with active, pleasant dreaming. In dreams, the spirit acts and enjoys,
unconscious of the body; and may we not suppose that the spirit after
death may, to a certain extent, act and enjoy without the body? Perhaps
it may in this state pass profitably and pleasantly through the first
stages of its future history. It may, so to say, become habituated to
eternal things, and develop its spiritual capacities to such a degree
as to be prepared, at the time of the resurrection, to enter upon a
more tangible and positive state of existence. It may thus, also,
become acquainted with purely spiritual beings, and with the modes of
purely spiritual existence. This will be useful, because the saints
after the resurrection will be required to hold communion with things
material and immaterial. While the saint is in this world, in the
body, he becomes conversant with material things, and habituated to
them; now, in the other world, in a disembodied state, previous to the
resurrection, he will become conversant with and habituated to purely
spiritual existence, so that after the resurrection, when soul and body
are again united, he will be able to hold converse and communion with
either material or immaterial existences at pleasure.
798. “To this it may be objected that while those who lived in the
early ages of the world would have a long time to remain in this state
of celestial pupilage, those who live in later ages would have less,
and those in the last days scarcely any.
799. “This objection, so far from militating against this idea, most
beautifully illustrates and confirms it. Thus the souls of men are more
developed in spiritual things now, and will be still more in future,
than they were in the earlier ages of the world. Those who lived in
the morning of the world had very limited and indistinct ideas of
divine and eternal things. Their views of a future world, especially,
were exceedingly misty and obscure. As the church advanced, life and
immortality were more and more brought to light. Revelation passed from
types, shadows, and ceremonies, into brighter and clearer realities;
and spiritual conceptions gained a firmer and more distinct hold upon
the consciousness of men. The new dispensation was an advance upon
the old, as under the old the age of prophecy had been upon the
law, and the law upon the simple twilight of the patriarchal age. In
what a different light those who lived after the new dispensation
dawned, stood from those under the Old Testament, is clear from what
the Saviour says—‘Among those that are born of women, there is not a
greater prophet than John the Baptist; but he that is least in the
kingdom of God’ (in the new dispensation) ‘is greater than he.’
800. “At the present day, clearer views are enjoyed than were enjoyed
in the early history of the Christian church. Let any one read the
history of the patristic controversies, and he will see how the most
learned stumbled among propositions in search of truth which are now
clearly comprehended by intelligent Sabbath-school children. And so
it will go on into the future. Spiritual ideas which are as giants
to us, and the nature and relations of which we do not see, will be
apprehended by our successors at once. Thus, under the tuition of the
Spirit, revelation will show itself progressive, and new things, as
well as old, in reference to the spiritual world, will be constantly
and successively brought out of the treasure of God’s word, of which
the divine Spirit is the commentator. How, you ask, does all this apply
to the subject in hand? Thus the earlier a saint lived in this world,
the longer time for this heavenly pupilage he will have in the next
before the resurrection, and he needs more; the later he lived in this
world, the less will he have in the other before the resurrection, and
he needs less. Thus those who enjoy in this world superior advantages
on account of living under the clearer dispensation of divine truth
in the last ages of the church, shall not have any advantage over
those who had less on account of living in the first ages, since those
who had less will have longer time in the future world before the
resurrection.
801. “With this idea in view, the passage in 1 Thess. iv. 15 becomes
beautifully intelligible: ‘For this we say unto you by the word of the
Lord, that we which are alive and remain unto the coming of the Lord,
shall not prevent’ (that is, shall not go before, anticipate, or have
any advantage over) ‘those which are asleep; the dead in Christ shall
RISE first: _then_’ (when they have risen) ‘we which are alive and
remain shall be caught up together with them in the clouds, to meet
the Lord in the air; and so shall we be ever with the Lord.’ Those
who shall live in the last moment, having had their spirits fully
enlightened and prepared for a future existence in the brightness of
the latter-day glory before death, shall not ‘sleep’ at all, for there
will be no necessity for it; but ‘shall all be changed in a moment, in
the twinkling of an eye, at the last trump.’ ‘The dead shall be raised
incorruptible,’ having been prepared for their incorruptible body, but
‘we shall be changed.’ 1 Cor. xv. 51, 52.
802. “This theory may be seen in the same way to illustrate itself
consistently when applied to those who are lost. Those who live last
in the world, when superior light is around them, sin against greater
light than those who lived earlier, and are therefore sooner prepared
to have their doleful station fixed finally in hell, in the union of
soul and body.
803. “The doctrine we present in reference to the condition of the
spirits of the saints in heaven, differs from the idea of a middle
state, in a third place, in several important particulars. It excludes
the idea of a middle place entirely, and of course all idea of
probation, which is generally attached to it in some form or other. The
state of the spirit in heaven, though imperfect, being the celestial
childhood of the spirit, is nevertheless final, and not probationary.
Our enjoyments there will be in exact proportion to our capacity; and
as fast as our spirits are unfolded, will our joys increase.
‘The more our spirits are enlarged on earth,
The deeper draughts they shall receive of heaven.’
804. “What an interesting moment to the spirit will be the moment after
death! What scenes will open up before it! The friends will stand
weeping over the now tenantless body, but the spirit is—oh!
‘My thoughts pursue it where it flies,
And trace its wondrous way!’
805. “The Christian need have no unpleasant anxiety about what scenes
will open to him, for he knows that the glory which will then break
upon his astonished spirit will exceed his keenest anticipations.”
OF MEDIUMSHIP.
806. The facts which I have noticed in relation to mediumship, are
certainly among the most inexplicable in nature.
807. There are two modes in which spiritual manifestations are made
through the influence or sub-agency of media. In the one mode, they
employ the tongue to speak, the fingers to write, or hands to actuate
tables or instruments for communication; in the other, they act upon
ponderable matter _directly_, through a halo or aura appertaining
to media; so that although the muscular power may be incapacitated
for aiding them, they will cause a body to move, or produce raps
intelligibly so as to select letters conveying their ideas,
uninfluenced by those of the medium.
808. Even where they act through the muscular frame of the media, their
vision may be intercepted by a screen, so that they cannot influence
the selection of the letters requisite to a communication. (Plate I.)
809. Rappings or tappings are made at the distance of many feet from
the medium, and ponderable bodies, such as bells, are moved or made to
undergo the motion requisite to being rang.
810. It will be perceived that my spirit father, in reply to the
queries put in relation to this mystery, asks, “_How do you move your
limbs—carry the body wheresoever it goeth? how does God cause the
movements of astronomical orbs?_” (457.)
811. Evidently some instrument must intervene between the divine will
and the bodies actuated thereby, and in humble imitation between the
human will and the limbs. Upon the viscera our will has no influence.
The heart moves without the exercise of volition.
812. As there is an ethereal medium by means of which light moves
through space from the remotest visible fixed star to the eye, at
the rate of two hundred thousand miles per second; as through an
affection of the same ether frictional electricity moves, according
to Wheatstone’s estimate, with a velocity exceeding that of light,—so
may we not infer that the instrument of Divine will acts with still
greater velocity, and that in making man in this respect after his own
image, so far as necessary to an available existence, gives him one
degree of power over the same element while in the mortal state, and
another higher degree of power in the spiritual state. But if there
be an element through which a spirit within his _mortal_ frame is
capable of actuating that frame, may not this element of actuation be
susceptible of becoming an instrument to the will of another spirit in
the _immortal state_?
813. The aura of a medium which thus enables an immortal spirit to do
within its scope things which it cannot do otherwise, appears to vary
with the human being resorted to; so that only a few are so endowed
with this aura as to be competent as media. Moreover, in those who are
so constituted as to be competent instruments of spiritual actuation,
this competency is various. There is a gradation of competency, by
which the nature of the instrumentality varies from that which empowers
violent loud knocking and the moving of ponderable bodies without
actual contact, to the grade which confers power to make intellectual
communications of the higher order without that of audible knocking.
Further, the power to employ these grades of mediumship varies as the
sphere of the spirit varies.
814. It has been stated that mortals have each a halo perceptible to
spirits, by which they are enabled to determine the sphere to which any
individual will go on passing death’s portal. Spirits cannot approach
effectively a medium of a sphere much above, or below that to which
they belong.
815. As media, in proportion as they are more capable of serving for
the higher intellectual communication, are less capable of serving for
mechanical demonstration, and as they are more capable of the latter
are less competent for the former, spirits likewise have a higher or
lower capacity to employ media. It has been mentioned that having
made a test apparatus, my spirit sister alleged that it could not be
actuated by her without assistance of spirits from a lower sphere.
I inquired whether she could not meet me again, accompanied by the
requisite aid. The reply was in the affirmative, and accordingly she
met me at an appointed hour, and my apparatus was actuated effectually
under test conditions. (Plate 4, _dd_, _ii_, _kk_.)
816. After I had read over an exposition of my information respecting
the spirit world to the spirit of the illustrious Washington, I
requested him to give me a confirmation while the medium should be
under test conditions. (Plate 4, _kk_.) I placed the hand of the medium
upon the board lever of the instrument, of which a representation has
been given, (Plate I, Plate 4,) so as to be on the outer side of the
fulcrum, and requested him to attest the reliability of the medium
during the previous intercommunion. In reply it was alleged not to
be within his power to give me that test; I urged that this test had
been given in his presence. “_We had an employee, then_,” was his
rejoinder. Fortunately I had contrived a test instrument requiring
less of the mechanical power, so that by means of it he was enabled to
perfect the evidence by bringing the index to the affirmative, under
conditions which put it out of the power of the medium to produce that
result. (See Plate 4 and description.)
817. These facts make the subject of mediumship a most complicated
mystery; but the creation teems with mystery, so that inscrutability
cannot be a ground for disbelief of any thing. The only cases wherein
there is absolute incredibility, are those in which the definition of
the premises contradicts those of the inferences or conclusions.
818. It is evident from the creative power which the spirits aver
themselves to possess, that they exercise faculties which they do not
understand. Their explanation of the mysteries of mediumship only
substitutes one mystery for another.
819. If we undertake to generalize, it must come pretty near what I
have said above, that spirits are endowed, as my spirit father alleges,
with a “_magic will_,” capable of producing, as they allege, wonderful
results within their own world, (452;) nevertheless that this will does
not act by itself directly on mundane bodies. An intermedium is found
in the halo or aura within or without certain human organizations.
The halos thus existing are not all similarly endowed; some having
one, some another capability. Some are better for one object, some
for another object. Again, the will-power varies as the sphere of the
spirits is higher or lower, so that the medium suited for one is not
suited for another.
820. Thus the means by which they are capable of communicating
is various, and moreover precarious, according to the health and
equanimity of the mortal being under whose halo they may strive to act.
821. Evidently, the ponderable elements recognised by mundane chemists
cannot contribute to any of the bodies of the spirit world, since
their gravity must disqualify them for use in a world where every
thing is, in comparison with them, weightless. Accordingly, one of the
queries put by me to the convocation of spirits (574) was, whether
any of our elements, being ponderable, could act as such in the
imponderable spiritual creation. The reply was, Not without undergoing
a transformation. This would be equivalent to annihilating them first,
and recreating them afterward, when the process of creating alone
would be sufficient. But manifestly it is of no importance, whether
their adaptation to the spirit world be the result of creation or of
transformation.
822. Concerned in the processes of mediumship, it is manifest that
there is none of that kind of electricity or magnetism of which the
laws and phenomena have been the subject of Faraday’s researches,
and which are treated of in books, under the heads of frictional or
mechanical electricity, galvanism, or electro-magnetism.
823. Frictional electricity, such as produced usually by the
friction of glass in an electrical machine, or of aqueous globules
generated by steam escaping from a boiler, is always to be detected
by electrometers, or the spark given to a conducting body when in
communication with the earth; the human knuckle, for instance. When not
sufficiently accumulated to produce these evidences of its presence, it
must be in a very feeble state of excitement. But even in the highest
accumulation by human means, as in the discharge of a powerfully
charged Leyden battery, it only acts for a time inconceivably brief,
and does not move ponderable masses as they are moved in the instance
of spiritual manifestation. It is only _in transitu_, that frictional
electricity displays much power, and then its path is extremely narrow,
and the duration of its influence inconceivably minute. According to
Wheatstone’s experiments and calculations, it would go round the earth
in the tenth part of a second.
824. How infinitely small, then, the period required to go from
one side of a room to another! Besides, there are neither means of
generating such electricity, nor of securing that insulation which must
be an indispensable precursor of accumulation.
825. Galvanic or voltaic electricity does not act at a distance so
as to produce any recognised effects, except in the case of magnetic
metals, or in the state of transition produced by an electric
discharge. In these phenomena the potent effects are attainable only
by means of perfect insulated conductors, as we see in the telegraphic
apparatus. No reaction with imperfect conducting bodies competent
to toss them to and fro, or up and down, can be accomplished. The
decomposing influence, called electrolytic, is only exhibited at
insensible distances, within a filament of the matter affected.
826. It has appeared to me a great error on the part of spirits, as
well as mortals, that they should make efforts to explain the phenomena
of the spirit world by the ponderable or imponderable agents of the
temporal world. The fact that the rays of our sun do not affect
the spirit world, and that there is for that region an appropriate
luminary whose rays we do not perceive, (415) must demonstrate that the
imponderable element to which they owe their peculiar light differs
from the ethereal fluid which, according to the undulatory theory, is
the means of producing light in the terrestrial creation.
827. In one of the replies made by the convocation, (571,) the idea was
sanctioned of the effulgence of the spirit being due to an appropriate
ethereal fluid, analogous to that above alluded to. But it has, I
think, been shown by me, that as light is due to the _undulations_ of
_our_ ether, so electricity is due to _waves_ of _polarization_. But
if undulations produce light in the ether of the spiritual universe
as well as in ours, why may not polarization produce in the ether of
the spirit world an electricity analagous to ours? Thus, although
in spiritual manifestations our electricity takes no part, their
electricity may be the means by which their will is transmitted
effectually in the phenomena which it controls.
828. The words _magnetism_ and _magnetic_ are used in this world in
two different senses. In one, it signifies the magnetism of magnets
or electromagnets; in the other, the animal magnetism of which the
existence was suggested by Mesmer, and which is commonly called
Mesmerism.
829. This mesmerical magnetism seems to be dependent rather on
properties which we have as immortals, encased in a corporeal clothing,
than as mortals owing our mental faculties to that frame. If it be
the spiritual portion of our organization which is operative in
clairvoyancy, spiritual electricity may be the intermedium both of that
faculty and of mesmeric influence.
830. All spirits are clairvoyant more or less, and where this faculty
is exercised, it seems to be due to an unusual ascendancy of the
spiritual powers over the corporeal, so that clairvoyants possess some
of the faculties which every spirit, after _shuffling off the mortal
coil_, must possess to a greater or less extent.
831. In striving to make a test apparatus by which the communication
should be uninfluenced by the muscular power of the medium, through
which alone her will could modify the ideas communicated, an
interesting fact was ascertained. The nullifying of the power of
muscular control, which it is the object of this contrivance to
accomplish, is obtained unexceptionally by means of two balls and a
plate, as already illustrated, (Plate 2,) or by placing the hands of
the medium exterior to the fulcrum of the lever-board, as described
in the instance of testing the communication received from the
convocation. But these methods requiring that the conditions should
be favourable, both, as respects the spirit communicating and the
medium, are liable to fail. It struck me that the distance between the
hands and the surface of the table or tray to be moved, by lessening
the influence of the medium on the table or tray, lessened the power
of actuation. My efforts were therefore directed to contrive to have
the hand of the medium near the surface to be moved, without the
possibility of contact.
832. With this view I placed a board for receiving the hands of the
medium upon delicate rollers, so that no horizontal movement would
affect the base board supporting the rollers and actuating the index.
To give greater efficacy to the aura, a plate of glass was supported
in a wooden frame or sash by means of four screw rods fixed upright
on the base board, each furnished with two screw nuts. The screw rods
passed through four suitable holes, so as to have one nut beneath, the
other above, the sash. Thus situated, by adjusting the nuts, the sash
could be regulated to any horizontal level, so as to be near the upper
surfaces of the hands without any contact therewith.
833. On trying this arrangement, it was found as difficult for a spirit
to actuate it as if the glazed sash had not been employed.
834. Under these circumstances, I had the glass plate or pane slit
lengthwise into two equal strips. These being restored to the position
previously occupied in the sash, I interposed between their edges a
piece of sheet-tin, with teeth cut in one of its edges, (Plate 4,
_kk_,) so as to make it look like a long narrow saw, such as are used
by sawyers in frames. With the aid of a leaden joint, (such as is used
by glaziers to join glass panes,) to which the saw was soldered, the
teeth of this projected about the eighth of an inch below the glass,
so as to be near the upper surface of any hand, resting on the sliding
board.
835. It was with no small degree of satisfaction that I found the
apparatus now sufficiently susceptible of actuation by my spirit
friends.
836. From this result it would seem that the saw-shaped metallic
conductor, operated precisely as it would have acted had it been
necessary to impart to the pane those means of electric discharge of
which, as at first used, it was deficient.
837. As soon as I had introduced the serrated conductor, my spirit
father corroborated the impression that it promoted the influence of
the medium.
838. This was the first instance in which I have discovered any analogy
between the laws governing the communication of the medium of the
spirit will-power, and those obeyed by electrical phenomena.
839. An account is given in my narrative of an experiment in which
a board, suspended at one end from a spring-balance, was made to
descend with a force of three pounds, through the instrumentality of
a medium who had no connection with the board, excepting water which
was interposed. Hence, as the hook screwed into the board, by which
it was secured to the hook of the balance, was six times as far from
the fulcrum as the hands of the medium, the force exerted by the
officiating spirit was equal to 3 × 6 = 18 pounds. (See Plate 3, and
description.) Nevertheless, no upward reaction was perceptible to me,
nor was any experienced by the medium, Henry Gordon, as he declared.
840. In the case of the boy (Plate 3,) a downward action of seven
pounds was observed, which, multiplied by the difference of distance,
amounted to 7 × 6 = 42 pounds, and yet the boy was not perceptibly
impelled in the opposite direction. Nor, when through the same juvenile
mediumship, the whole of the apparatus was thrown upon the floor, did
the boy appear to be impelled in the opposite direction. Nor was there
any reaction when the apparatus was thrown down. Now, agreeably to
the laws of nature, as established by human experience, in all cases
of motion or momentum, there must be an equal force exercised in the
opposite direction by the _vis inertiæ_ of some other matter endowed
with that attribute. Hence Archimedes said, “Give me but where to
stand, and I will move the world.” A point of support, a place of
resistance, however, was held to be indispensable.
841. The only explanation of which I can conceive is, that spirits,
by volition, can deprive bodies of _vis inertiæ_, and move bodies, as
they do themselves, by their will. But the necessity of the presence
of a medium to the display of this power, granting its existence, is a
mystery.
842. That the spirit should, by its “magic” will-power, take
possession of the frame of a human being, so as to make use of
its brain and nervous system, depriving its appropriate owner of
control, is a wonderful fact sufficiently difficult to believe,
yet, nevertheless, intelligible. The aura which surrounds a medium
must be imponderable. No volition of the medium can, through its
instrumentality, move ponderable bodies, nor cause raps or consequent
vibrations in the wooden boards. Hence, the presence of a medium
imparts power to spirits which the medium does not possess.
843. The aura on the one side, and the spirit on the other, are inert
unless associated. Thus the volition of the spirit gives activity to
an effluvium, by itself, so devoid of efficacy that it wholly escapes
the perception of the possessor or the observation of his mundane
companions. It has been already alleged, that the usual reference to
mundane electricity must be wholly unsatisfactory to all acquainted
with the phenomena and laws associated under that name; since no such
movements have ever been produced by such electrical means, nor is it
consistent with those mundane electrical laws, nor the facts which
electricians have noticed, that such movements should be produced.
Those movements which have been produced by electricity have never
been effected without surfaces oppositely charged, nor, of course,
without the means of charging them. Neither are there associated with
the spiritual manifestations means at hand of creating nor of holding
charges either much more minute than those which display perceptible
force or cause audible sound.
844. Electro-magnetic phenomena require the use of powerful galvanic
batteries or magnetic metals. Galvanic series, of the most powerful
kind, do not act at the minutest distance without contact.
845. Even lightning could not move a table backward and forward, though
it might shatter it into pieces, if duly interposed in a circuit.
846. Electrical sparks produce _snapping_ sounds in the air, not
_knockings_ or _rappings_ upon sonorous solids.
ON THE INFLUENCE OF THE ILL-TREATMENT OF MEDIA, ON SPIRITUAL
MANIFESTATIONS.—OF COUNTER-MEDIUMSHIP.
847. Allusion has been above made to the unfavourable influence upon
manifestations of the demeanour and incredulity of the investigator,
displayed in suspicious, cold, scrutinizing looks, such as would be
merited only by a cheat or pickpocket. All this has a deteriorating
influence upon mediumship, and likewise repels the spirits. While
communicating through a medium, a near blood relative, much beloved
by the communicating spirit while in this world, coming into the
circle, an immediate departure of the spirit was the consequence.
It was subsequently alleged in explanation that there existed a
repulsiveness between him and the spirit, founded on the idea that his
opinions were under the influence of worldly considerations, whence a
predetermination to disbelieve, as far as possible, by an unfavourable
view of the evidence.
848. An incredulity liable to be overcome by the reason by which it
has been created does not form a bar; but where an impregnable bigotry
has been introduced merely by education, so that the person under its
influence would have been a Catholic, Calvinist, Unitarian, Jew, or
Mohammedan by a change of parentage, cannot usually be changed by any
evidence or argument. Spirits will not spend their time subjecting
their manifestations to such impregnable bigotry, or to predetermined
malevolence.
849. On this account such persons find it hard to obtain the
manifestations which they seek with ill-will to Spiritualism, and a
predisposition to ridicule and pervert it.
850. Besides this difficulty, there is no doubt a constitutional state,
the inverse of that which creates a medium. The atmosphere of persons
so constituted, neutralizes that of those who are endowed with that of
mediumship.
851. It were impossible for any one to be more incredulous than I
was when I commenced my investigations; but in the first place, my
recorded religious impressions, founded on more than a half century
of intense reflection, in no respect conflicted with the belief which
Spiritualism required. As I said to a clergyman, I wish I knew as well
what I ought to believe, as I can perceive what I ought not to believe.
I was ardently desirous that the existence of a future state should be
established in a way to conform to positive science, so that they might
start together. This was perceived by my spirit friends, and that they
had only to give me sufficient evidence of the existence of spirits
and their world, to make me lay down in the cause my comparatively
worthless mortal life, could I be more useful to truth in dying than in
living.
852. My father and sister, brother and friend Blodget, were therefore
not deterred by my sneers or denunciations. Moreover, I was never
predisposed to suspect any medium of treachery, and therefore never
disgusted them by the display of any such impressions. To the aid
of these truly angelic spirits who were nearly allied with me, came
another angel, (whom I will designate by his initials W. W.,) who,
from philanthropic motives, seems to have selected me to serve in this
invaluable dispensation. Hence, his first annunciation of my destined
course, in language which so far, however it may imply an overestimate
of my capacity to serve, shows the more the partiality with which it
seems to have been estimated by him. (47.)
_The Author’s Discovery of his powers as a Medium._
853. It occurred to me to try how far the interposition of my hand
would interfere with the powers of the medium to whom I resorted. To my
surprise, it seemed very little to impair the actuation of the index by
the officiating spirit. It next occurred to me to ascertain how far a
diminution of contact, between the hand of the medium and mine, would
impair the power exercised under these conditions. In pursuance of my
request, the contact was diminished by successively lifting the fingers
of the medium and the rest of the hand from mine, until only one finger
was left. Finally, this finger was removed, and yet the power of
actuation still continued to exist, though enfeebled. The officiating
spirit, my friend W. W., now was made a party to this investigation,
being requested to estimate the effects as well as myself.
854. I requested the medium to pick up a pair of scissors which lay on
the table, and, while holding the blades between the finger and thumb,
to lay the rings upon the back of my hand. An increase of power was
manifested to my observation and that of W. W.
855. At a subsequent sitting, having made due preparation, a strip of
sheet tin about two inches wide, and about fifteen inches in length,
being applied to the back of my hand while resting on the base board of
the spiritoscope, (Plate 4, Fig. 2,) the medium held it successively
at various distances. Under these circumstances, the facilitation was
greater as the distance between her hand and mine was diminished.
856. A plate of glass of about four inches square, interposed between
the palm of the hand of the medium and the back of mine, interrupted
the power entirely; but neither cork nor a metallic plate of a similar
size much reduced the power.
857. The frame (Fig. 3, Plate 4) being _in situ_, as described,
paragraph _kk_ of the description, under these circumstances the
removal of the serrated strips diminished the power more and more as
removed.
858. Thus it appears that there is a mesmeric electricity, or spiritual
electricity, which may be considered as appropriate to the spirit world
as their vital air is; but which like that air, may influence our
spiritual bodies while in their mundane tenement. It may, as well as
the vital air of the spirit world, belong in common to the inhabitants
of that world and to us as spirits, being a polarizing affection of
the spiritual ethereal medium, of which the undulations constitute the
peculiar rays of their spiritual sun.
859. That this spiritual or mesmeric electricity should be auxiliary to
the efficacy of the magic will-power, of spirits, is of course one of
those mysteries which, like that of gravitation, may be ascertained to
prevail, and yet be to spirits as well as mortals inexplicable.
860. We live in a wonder-working universe, which becomes more and more
wonderful as we learn more of it, instead of being brought more within
our comprehension. When we compare what we know with the knowledge of
savages, it may appear a mountain of learning and science; but this
very learning and science only makes us see still more how great is our
ignorance!
ON PSYCHOLOGICAL EXPLANATIONS OF SPIRITUAL MANIFESTATIONS.
861. This, for the third time, brings under discussion the report of
Dr. Bell, of Somerville, near Boston, on spiritual manifestations.
862. It is not in reference to this distinguished physician in his
individual capacity that I name him thus often, but in reference to the
hypothesis which his allegations must oblige him to sustain, and of
which he may be considered a most respectable advocate. Dr. Bell not
only admits, but confirms by his own testimony, the important fact of
the movement of heavy bodies without contact. His experience, in this
respect, is more striking than mine, since he has not only seen this
phenomena take place repeatedly, but on one occasion, as before stated,
saw tables move _fifty_ feet, intelligently obedient to his directions.
He also admits the reception of such communications from pretended
spirits, as spiritualists would consider as coming from real spirits.
Yet on the negative ground, that _agreeably to his experience, nothing
was found to be communicable_ but what pre-existed in the mind of some
mortal present, he infers that the ideas received are not derived from
spirits, but from the minds of those mortals who are parties to the
process.
863. Of course our distinguished friend thus involves himself in the
task of explaining not only the intellectual, but also the mechanical
movements, by the mental agency of the media who participate in the
conditions under which the manifestations occur.
864. I have already adduced manifestations irreconcilable with the
assumption on which the whole of Dr. Bell’s inference is built, (111
to 288.) But were his observations verified, in order to make them
justify the abnegation of spirits, it should be shown that any spirit
could tell him _any_ thing which must be known to him, whether known
to the spirits or not. Remembering all the facts communicated to
him by his spirit brother, it should be shown that any other spirit
could narrate them as well as his spirit brother. Any inquiry made of
_any_ spirit, _of which the answer is known to the inquirer_, should
be told on request as well as any other; but it will be found that
answers are given only to those of which the spirit knows the answers
independently, through his own memory. Under favourable circumstances
mental questions are answered; but often, when mental questions cannot
be answered, those put verbally are replied to. I have detected spirit
impostors, by their inability to tell the name of my sister in the
spheres.
865. I postponed the discussion on this question until I should have
submitted to the reader the communications which I had received. I
trust that these are of a nature to show that they could not have
originated in my mind, nor in those of the media through whom they were
obtained.
866. Whatever want of ability may be shown, by Dr. Bell, to exist in
the communications alleged to come from Paine, Swedenborg, and Bacon,
or from spirits personating those distinguished men, it cannot do
away the valuable information which I have obtained from my spirit
father and others, sanctioned by a convocation of spirits. It has been
shown that in a few pages of that communication, there is vastly more
knowledge of our happy prospects in the future world, than all that can
be found in the Scriptures.
867. Dr. Bell will not, I am sure, suspect me of any want of
truthfulness, and will hardly flatter the media and myself with an
unconscious origination of ideas, which had never before occurred to
either.
868. If he finds that in the case of Swedenborg and Bacon the spirits
are below their medial instruments in capacity, he will find that in
the instance of my spirit friends this estimate must be inverted.
869. My experience does not tend to establish that there is less
folly or more wisdom in the inhabitants of the spirit world than in
this. I concur with Dr. Bell in the opinion that the work to which he
alludes, attributed to the spirit of Paine, merits all the denunciation
which he bestows on it. I concur that it must be the work of a mind,
whether celestial or mundane, ignorant of the rudiments of chemical
philosophy. But if such a work coming from a mortal would not disprove
the author’s claim to be a mortal human being, wherefore then should a
foolish book coming from a foolish, ignorant spirit, personating Paine,
disprove the author to be a spirit? It only shows that low, ignorant,
foolish spirits personate the spirits of eminent authors; but does that
disprove the existence of spirits? Does madness or idiocy annihilate
the victim of these afflictions? But in all cases where communications
are obtained through speaking or writing media, the minds of the media
are liable, unconsciously, to pervert or repress the sentiments of the
spirits, and therefore are not trusted by me, unless corroborated by
communications through the alphabet.
870. By their existence in the spheres, it seems to me that spirits
improve as to their talents, not as to their reasoning powers. They
have a superior knowledge to that which we possess of their own world,
but not of our sciences, as far as I have had means of judging. Having
no great objects to effect, they have no great incentive to thought or
contrivance. It is by learning, more than by invention, that they rise
in the spheres.
871. These inferences are not, however, admitted by the spirits. They
allege that as their medial instruments improve, they will give me
reason to change my opinion. They assume to go deeper and farther into
the nature of things than mortals.
872. To me it seems that their happiness is due in part to
self-felicitation and seeing every thing under a rosy hue. They often
advert to the superior height upon which they stand, without showing
that they see more in consequence.
873. So far as I can judge, in some branches of knowledge, the spirits
will improve by discussion with mortals. They will be cured of some of
their “sky scraping!”
874. They seem to be mainly improved by their reciprocal intercourse.
Thus honest bigots of all sects, find when they get together that in
point of fact none of their records are true!
875. It is by getting rid of error, more than acquiring knowledge, that
they rise in reciprocal estimation.
876. Very soon after my father began to communicate with me, nearly
fourteen months ago, he said—“We know little more in religion than
you.”
877. They all agree that good works are solely of importance, creeds
only being good or bad as they induce good or bad deeds.
878. A good man cannot accept a creed which sanctions wickedness; that,
for instance, which authorizes, under certain sophistical pretences,
spoliation, massacre, rape, fraud, &c. Whenever any man brings himself
to believe that his God ever authorized such crimes, or patronized
those who were guilty of them, he becomes more or less immoral. Dr.
Berg truly alleged that “_a devotee is assimilated to the God whom he
worships_.”
879. To assist me, as it were, in exposing the errors of those who
with Dr. Bell admit, for the most part, the facts of Spiritualism, yet
ascribe the whole to the minds of mortals acting as media or inquirers,
an advocate of that side of the question gives this explanation of the
fact of my having sent a message to Mrs. Gourlay by my spirit sister:
880. He alleged it as a fact, that if two snails be placed in
proximity, and afterward apart to a considerable distance, that the
contact of one, will affect the other perceptibly.
881. That Mrs. Gourlay and myself being frequently in each other’s
society, it followed that if at the distance of about a hundred
miles I wished her to induce Dr. Gourlay to apply at the bank, Mrs.
Gourlay, although at the time engaged in receiving a most interesting
communication from her mother for her brother, had so much more
snail-like sympathy, with me at Cape Island, than with the ideas she
believed to proceed from her mother, that she would interrupt the one
forthwith, to attend to the other at that particularly inconvenient
time! Meanwhile, the phenomenon of the index of my disk being moved
independently of any effort of mine, so that I can make oath that no
mortal moved it, is not taken into view. Surely if by such means a
message respecting a pecuniary affair could awaken sympathy, there are
many messages which it would be of immensely more importance to convey,
than that which I sent in the instance in question.
882. But how comes it that neither I nor any other of her friends can
send messages to Mrs. Gourlay while in the same city with her? Must
her friends go to Cape Island for the purpose? Will this erudite and
ingenious psychologist inform me by what means I may bring about this
object, which, on business account, would be more convenient than
sending notes by penny post?
883. Am I to go through the same process of sitting down at my
spiritoscope? Will this learned assailant of Spiritualism inform me why
I must do this, and must wait till the index moves? Wherefore should it
move after a quarter of an hour’s invocation, when it will not move at
first?
884. Again, I wish the circumstance I am about to mention to be
explained by psychology: I was sitting in my solitary third-story
room at Cape Island, invoking my sister as usual, when to my surprise
I saw Cadwallader spelt out on my disk. “My old friend, General
Cadwallader?” said I. “Yes.” A communication ensued of much interest.
But before concluding, I requested him, as a test, to give me the
name of a person whom I met in an affair of honour more than fifty
years ago, when he (General Cadwallader) was my second. The name was
forthwith given, by the pointing out on the disk the letters requisite
to spell it.
885. Now as the spirit of General Cadwallader, during more than fifteen
months that other friends had sought to communicate with me, had never
made me a visit, why should his name have been spelt out when I had not
the remotest hope of his coming, and was expecting another spirit, the
only one who had been with me at the Cape?
886. Further, the breakfast bell having rung, I said, “General, will
you come again after breakfast?” I understood him to consent to this
invitation. Accordingly, when afterward I reseated myself in _statu
quo_, I looked for the General, but, lo! Martha, my sister’s name, was
spelt out!
887. I challenge this psychologist to put his hypothesis on paper, in
order that I may psychologize him into a more consistent assumption of
premises and conclusions.
888. Let him show his hand by reducing his sophistry, as I
conscientiously consider it, to black and white. He may learn the
difference between talent and judgment. I am aware that he shows a vast
deal more of the _appropriate_ ability of his profession in defending
the view he has espoused, than I could hope to exert. It is only in the
strength of truth that I feel strong. “Thrice is he armed that hath
his quarrel just.”
889. It is of no small importance that this learned and subtle
psychologist, should explain how my spiritoscope, or any other
instrumental means of alphabetic indication, becomes necessary to
effect the psychologization of a medium at a great distance, so as to
convey to her mind the ideas which it is an object to impart. Why is
it necessary that the index over a disk at Cape May, should revolve to
the letters requisite to spell a message, in order that the index of
another disk in Philadelphia, should revolve at a _subsequent_ time?
How does the mechanism in one place, acquire a power from the remote
actuation of another? Will it be pretended that they are affected
analogously to the sympathetic snails; whence, having kept each other’s
company, this miracle ensued? But even this is not true, since they
were not kept together, if ever they were in each other’s company.
890. Could any process be divined by which an instrument for supposed
alphabetic communication with spirits, could be applied to transmit
such messages as that for which I employed mine, according to this
psychological hypothesis, it would be superior to the existing
telegraphic process, since the ocean could be no barrier to messages
which, although dependent on snail-like sympathy, would have nothing in
it of the proverbial creeping attribute of the animal in question.
891. The following manifestations are of a nature, as it seems to me,
to invalidate Dr. Bell’s notion that the communications received from
the spirit are acquired from the minds of the bystanders:
892. Calling on Miss Ellis, it was found that her time was so
pre-engaged, that she could not, as she said, sit for me till the
day but one succeeding. My spirit sister manifested her desire to
communicate, and conveyed the idea that Miss Ellis could give an hour
named next day, if she would examine her list. This examination being
made, the suggestion was verified.
893. Here was an idea not obtained from the mind of any person present.
It could not exist in the minds of those who, like my friend and
myself, had not seen the list, nor could it have been in Miss Ellis’s
mind, as in that case she would not have had to consult the list, in
order to determine the truth of the suggestion.
894. In this visit, Dr. W. F. Channing, who was my companion, said
that possibly he had better not accompany me. It was left to my spirit
sister to decide. No instrument being ready, as the quickest mode
of communication, the medium was made to take up her pen, and began
forthwith to make figures upon a sheet of paper. When the operation
terminated, nothing but figures were seen to have been written. The
medium said she did not know what to make of it. But _under_ the
letters it was written, “Select, from the alphabet, the letters
corresponding, and you have my answer.” This being done, the following
sentence was obtained: “_My dear brother, come alone._”
895. It cannot be reasonably imagined that either Miss Ellis, my
friend, or myself suggested this reply, as my friend and myself
regretted the result, and it was not the interest of Miss Ellis to
lessen the circle. But none of us had the ability to have perceived the
numbers indicating the relative position of letters in the alphabetic
row, so as to have selected them correctly. It would take some time to
associate the letters with the numbers duly, and an unusual strength of
memory to recollect them.
MODERN PROCESS FOR ALPHABETIC CONVERSE WITH SPIRITS, AS NEW TO MAN AS
THE ELECTRIC TELEGRAPH.
896. In his instructive work on Spiritualism, the idea is advanced by
Capron, that the species of modern spirit communication, of which his
book mainly treats, dates back to a period of history so early that no
age or country is exempt from accounts of them.
897. To me it seems that I have never read any thing in history
in which intellectual communication was established by sounds or
mechanical movements with invisible beings. Sight has almost always
been the sense most appealed to in evidence of the appearance of
ghosts. In the instance of the Witch of Endor, Samuel is made to come
from his grave, not like one of our happy spirits from his beautiful
abode in the spirit world:—
“Then said the woman, Whom shall I bring up unto thee? And he said,
Bring me up Samuel. And when the woman saw Samuel, she cried with a
loud voice: and the woman spake to Saul, saying, Why hast thou deceived
me? for thou art Saul. And the king said unto her, Be not afraid: for
what sawest thou? And the woman said unto Saul, I saw gods ascending
out of the earth. And he said unto her, What form is he of? And she
said, An old man cometh up; and he is covered with a mantle. And Saul
perceived that it was Samuel, and he stooped with his face to the
ground, and bowed himself. And Samuel said to Saul, Why hast thou
disquieted me, to bring me up? And Saul answered, I am sore distressed;
for the Philistines make war against me, and God is departed from me,
and answereth me no more, neither by prophets, nor by dreams: therefore
I have called thee, that thou mayest make known unto me what I shall
do. Then said Samuel, Wherefore then dost thou ask of me, seeing the
Lord is departed from thee, and is become thine enemy? And the Lord
hath done to him as he spake by me: for the Lord hath rent the kingdom
out of thine hand, and given it to thy neighbour, even to David:
Because thou obeyedst not the voice of the Lord, nor executedst his
fierce wrath upon Amalek, therefore hath the Lord done this thing unto
thee this day. Moreover, the Lord will also deliver Israel with thee
into the hand of the Philistines: and to-morrow shalt thou and thy sons
be with me: the Lord also shall deliver the host of Israel into the
hand of the Philistines.” 1 Sam. xxviii. 11-19.
898. It is represented in this quotation, that the ghost of Samuel came
and conversed with Saul; that he “_ascendeth out of the earth; an old
man cometh up, and he is covered with a mantle_.” Where is there any
thing in common between this representation and the process by which
I communicate with my familiar spirits,—not coming up from the grave,
or the disgusting heaven of Josephus, but from their magical abodes in
the skies! I challenge any one to adduce the idea, as having ever been
expressed, that any one had found any mode of conversing with spirits
resembling in its operation that which we now have discovered. This
seems to be as new to the spirits as to us, being as much a novelty as
the electric telegraph. The very limited degree in which it has been
recently accomplished has been attained with very great difficulty. It
appears that efforts were made to establish this intercourse in England
at the mansion of the celebrated Wesley, without any beneficial result.
If ever this art had been discovered, certainly it would not have been
lost. Even the idea of rapping or knocking _independently of mortal
agency_, had the fact ever been established, could not have been held
so incredible as it was, almost universally, when it took place at
Hydesville, or in Great Britain, as above mentioned.
899. The learned Dr. Priestley, utterly incredulous that the rappings
at Wesley’s could be ascribed to any supermundane agency, attributes
it to some trick on the part of servants, assisted by neighbours. It
appears that in general the most scientific and well-read persons are
the most backward in ascribing such phenomena to invisible spirits. If,
therefore, during past ages such inscrutable noises and movements of
bodies had occurred, resembling those recently noticed, still no such
use had been made of them as we now behold. Such manifestations being
once so far demonstrated as to induce people of sound mind to unite in
referring them to the immortal spirits of departed friends, is a fact
of such awful, thrilling interest, that it never could have become
obsolete; especially as the same state of things which permitted it
once to be successfully witnessed, would have led to its reiteration.
Neither the spirits nor mortals had laid it aside, any more than the
telegraph or the railways will be disused, after experiencing the
advantages of those inventions.
900. Is there not as much reason for the lateness of this discovery,
as for that of any of those inventions by which modern times are
distinguished from ancient? Even now, with what difficulty has it been
accomplished to the degree to which it has arrived. After eighteen
months of laborious investigation, I find myself surrounded by
inveterate skeptics among my own family friends and most of my comrades
in science.
901. There is scarcely a country besides this in which I should escape
legal penalties or tyrannical restraint, in expressing the opinions
which I most devoutly entertain, and am impelled irresistibly to
express; and, although in this country, free from legal penalties,
there is scarcely an orthodox female tongue belonging to some of the
best of the sex (in all other respects amiable) which will not devote
itself universally in the service of bigotry and intolerance.
902. But beside the arguments thus founded, there is another, resting
on the fact that had there been any intellectual communication with
the spirit world, there could not have been such an ignorance of the
religious doctrines which there prevail. There is in that world no
diversity as respects the existence and unity of God; nor as to the
unimportance of those creeds which have caused in this world so much
mischief, by the consequent animosity, persecutions, and warfare. The
superior efficacy of good works over creeds is by the _higher_ spirits
invariably insisted upon.
903. Then, agreeably to the same authority, the idea of an omnipotent,
omniscient, and prescient God being under the necessity of subjecting
things to trial, is considered as involving a contradiction; the
premises being irreconcilable with the conclusion. There is not an
elevated spirit that will not answer in the affirmative, every query
proposed in the verses inserted, (page 34.)
904. There is but one sentiment as respects the question between
probation and progression, and that is in favour of the latter.
“Onward and upward is the motto on our spiritual banner.” Such is the
language held, and repeated over and over again. It would not take a
quarter of an hour for a spirit to pour information into the ear of
a mortal which, if credited, would put an end to all honest discord
respecting religion, and induce that mortal thenceforth to look to the
spirit world as his ultimate destination. The language of the paragraph
in the address through Lanning, would go home to every human mortal
having reason to comprehend it, so that whatever they might pursue in
this world would be with an ultimate view to ascendancy in the other.
(See Preface.)
905. Bigotry, fanaticism, selfish sectarianism, the want of media and
bold, enlightened investigators, seem to have formed impenetrable
obstacles to the promulgation of a knowledge of the greatest importance
to human prosperity, morals, and future happiness. No doubt that so
much evil should arise merely from want of a knowledge so near at
hand, is one of the facts which human reason finds it most difficult
to reconcile with the power and goodness of the Almighty Ruler of the
universe; but that is a difficulty which exists in case any one creed
be assumed as true; since none has been heretofore so communicated as
to be within the reach of mankind in general. Meanwhile the error has
originated in various sects, that they have been especially favoured
by God, so that they alone of all his creatures have had true light let
in upon them.
906. Happily, from the mode in which the light of Spiritualism has
been received by its present votaries, it may be gradually extended to
all their fellow-creatures; and meanwhile those who enjoy this light
do not assume that their fellow-creatures who are in this respect
less fortunate, are on that account to be censured, denounced, and
persecuted as far as the power to persecute goes. Spiritualists believe
the wonderful manifestations on which their creed rests, to have far
more testimony in its favour than any other before accredited; and
that the manifestations relied on being more recent, and observed by
multitudes of eye-witnesses, known by their neighbours to be truthful,
have, as _mere hearsay proof_, an immense superiority over the recorded
tradition of an obscure, illiterate, superstitious age and country. But
then the same privilege which has been enjoyed by one set of observers
belongs to any succeeding number, and no less to succeeding ages than
to this. It is not assumed that any special inspiration appertains to
any existing being, as an instrument of promoting truth, that will
not inure to others. No particular exclusive capacity for miracles is
claimed for this age; on the contrary, the belief is that in this, as
in other things, there will be improvement and progression, and that
posterity will learn directly from the same high angelic source whence
we learn.
907. The more the moral code of Spiritualism is contrasted with that
which has heretofore prevailed, the better we shall be pleased. We
challenge the strongest, the most learned of those who adhere to that
dispensation, to meet us _ore rotundo seu currente calamo_. Confident
in the strength of truth and the feebleness of error, the writer of
these lines fears not any competitor who makes error his client.
INFLUENCE OF MUNDANE WEALTH IN THE WORLD TO COME.
_According to the Spiritual Code, riches elevate or degrade according
to the virtue displayed in their acquisition and employment._
908. The great object of the more prudent and calculating portion of
mankind, is to provide for that old age which they all hope to attain,
or, if it be not reached, to provide the means for themselves or
families which may insure a comfortable if not luxurious support, in
case sickness or mutilation should deprive them of the power of making
money, or competency to earn wages.
909. But how precarious and fleeting are any such worldly advantages,
when compared with those of an eternal home, where every thing
desirable may be had without causing a drop of sweat to fall from the
brow! Let the description of the higher spheres be compared with any
earthly paradise, which, besides inferiority in every attribute which
can render it attractive, is open to all the ills of mental and bodily
suffering to which flesh is heir. If there be any objection to the
consequences of a due appreciation of the bliss which we may expect
in the spirit world, it would seem to be founded on its tendency so
to enfeeble our interest in this world, as to deter the human efforts
on which this sphere is, under God’s laws, mainly dependent for
improvement. But then, as a matter of principle, in order to merit
elevation in the spirit world, exertion may be induced in this; and
exertion _thus_ originating, can never be perverted to the perpetuation
of those wrongs now so often forming the steps to human aggrandizement.
The subjugation, the pillage, and extirpation of mankind, will never be
induced by considerations founded on the desire to accumulate treasure
in heaven.
910. There is hardly in respect to any subject, more error than in the
estimate made of persons who strive to acquire wealth. The question
lies not in the zeal with which it may be sought, but in the object
for which it is desired. Although the maxim that the end justifies the
means, be immoral when extended so far as to palliate any dereliction
of the cardinal virtues, does it not hold good so long as the means
employed are consistent with these virtues? Is it not charitable
honestly to seek the pecuniary means of being charitable? Is it not
liberal to seek the means wherewith to be liberal? Hospitable, to seek
the means to support hospitality? Is it not the duty of each man to
promote the welfare of his wife and children, by seeking the means
wherewith to house, clothe, and feed them, and, moreover, to educate
them intellectually as well as morally? Since, when destitute of
education, a man is little above a brute, surely it must be meritorious
to seek the means of educational improvement, both for ourselves and
for those by whom we are surrounded; but more especially for those who
are so dependent on us, that it can only through us be attained.
911. That part of the Lord’s prayer which deprecates temptation, is
perhaps of pre-eminent importance; since where there is one man who
goes through the world honestly by resisting temptation, there are
hundreds who preserve their honesty by avoiding temptation: by so
providing pecuniary means in due time, as not to be placed between the
alternative of starving, begging, cheating, or stealing.
912. In our republic it will be found that while the acquisition of
wealth enables one individual to raise his family by educational
superiority, the offspring of another, by the loss of fortune, sink
into the mass of illiterate labourers; so that there is a perpetual
undulation by the educational influence of money. Though public schools
may extend the advantages of education to the poor, yet _want_ drives
the educated youth to loathsome drudgery, made more painful by the
enlargement of his views resulting from education.
913. To the consequence of hereditary noblemen hereditary wealth is
essential, having vastly more influence than titles. In those countries
where titles exist without associated wealth, they have scarcely any
weight. However incompetent money may be to give importance to an
_uneducated_ commoner, a cotton-spinner, by educating his son and
giving him his fortune, may prepare him to sway an empire; when, had
his father been a pauper, the premier might have lived among those so
eloquently described by Shakspeare’s Henry the Fourth, as upon “uneasy
pallets stretching them.” How different from those perfumed chambers
and canopies of costly state, to which this spinner’s boy was actually
enabled to climb through the education and position resulting from
paternal affluence!
914. Civilization elevates those who have the advantages of education,
and who are either professionally employed in intellectual pursuits, or
have leisure to cultivate science and literature from taste. But the
same division of human labour and enterprise which gives intellectual
pursuits to a few as a profession, gives to the mass occupations
inconsistent with the cultivation of their intellectual powers. Those
who are engaged in the humblest species of industry, living from
hand to mouth, have little or no time to spare from that which their
necessities imperatively require; and the bodily fatigue incurred
during working hours, makes repose from all exertion the primary object.
915. But the situation of the poor, ignorant, and uneducated labourer
in civilized society, is rendered worse than that of an equally
ignorant and uneducated barbarian, by contrast with _his_ educated
neighbours. The lowest savage has as much scholastic education as
his chief, while the civilized labourer may be in the rear of an
educated child of five years of age. Thus the _absolute_ evil is made
_relatively_ still greater. When any man reflects on these facts, can
he be otherwise than anxious for those means which are necessary to put
his offspring upon a par in learning with those of others in the same
community?
916. Early in life, it is manifest to every one who does not enjoy
pecuniary affluence, that any species of indulgence which he may desire
requires money for its attainment. Even the command of leisure for any
enjoyment requires money, since, if obliged to work to earn his bread,
a man may not have leisure for any other object.
917. Among the most rational motives for the pursuit of wealth is the
love of independence. “Thy spirit, Independence, let me share—lord of
the lion heart and eagle eye!” In this sentiment every noble soul must
participate. How many have had, like the apothecary in Shakspeare’s
tragedy, to allow their poverty to rule, instead of honest will! How
many have been induced to “_earn their daily bread by their daily
shame_!”
918. Prudent, thoughtful, honest men, who do not choose to live
houseless, without clothes, nor upon the sweat of other men’s brows,
turn from the paths of amusement, of sensual enjoyment, from the love
of literature or science, or from the observation and investigation
of nature’s beauties and miracles, in order to get, _through wealth_,
the power, and honest right to indulge. But while pursuing this great
object, in the first instance only as the means of attaining other
objects, good or bad, they grow old in the chase; their passions
burn out, while avarice originates as it were from their ashes, not,
phœnix-like, to replace _one_ parental being, but a horrid monster,
having nothing in common with a plurality of progenitors, but the
selfish, ardent love of money, unmitigated by any redeeming aspiration.
A being so actuated—or, in other words, _a miser_—would certainly find
it as difficult to reach a higher sphere in the spirit world, as it
were for a camel to get through the needle’s eye.
919. As swine accumulate fat to bequeath to those to whom they leave
their carcasses, so the avaricious accumulate wealth, to hoard until it
can no longer be retained. They die with an immense amount of negative
sin; since all their omissions to do good, which is within their power,
is carried to their debit in the spirit world. Their poverty in the
spirit world will be proportioned to their ill-used wealth in this
temporal abode.
920. When this is well brought home to mankind, there will be less
avarice, and fewer of those crimes which arise from selfish cupidity,
or ambition.
MRS. GOURLAY’S NARRATIVE.
921. The following is a narrative of the circumstances which led to
the conversion to a belief in Spiritualism, of my esteemed friend,
Mrs. M. B. Gourlay, through _whose_ high attributes as an intellectual
medium, I am in a great measure indebted for _my_ conversion. I do most
devoutly believe that the information received from my spirit father,
through her mediumship, would, if duly credited, be of more value to
true religion and morality, than the forty millions of dollars annually
expended upon the Church of England.
PHILADELPHIA, May 20, 1855.
_To Professor Robert Hare_:
922. _My Dear Sir_: Pursuant to your request, I have the pleasure to
present you the following particulars of my experience and observation
in relation to the phenomena of spiritual intercourse,—phenomena
which engage, at the present time, the serious and profound attention
of thousands of intelligent minds; manifestations that are rapidly
and steadily spreading their influence over the entire continent,
and carrying with them the evidence of their spiritual origin, while
impressing receptive minds with the truth of their sacred importance to
an extent unexampled in the history of any other movement.
923. My attention was attracted to the phenomena in question, about
five years since, by reading sundry reports in the New York Tribune, of
certain mysterious sounds which had occurred in the city of Rochester,
and purported to have been made by the spirits of the departed.
924. I regarded the subject at first with great distrust, supposing it
a mere imposition on the credulity of the public, and considered it
entirely unworthy of serious thought.
925. Finding, however, that it was eliciting considerable notice, and
knowing that _facts are sometimes stranger than fiction_, I deemed it
consonant with reason to suspend my judgment till more conversant with
the facts.
926. Having been admonished by a much-loved, intelligent, and, I would
add, _practical_ Christian mother to worship at the altar of truth,
while exercising my reason on all subjects presented to my mind, I was,
as might be presumed, nearly, if not entirely, free from the shackles
of bigotry, superstition, and dogmatism, and was thus prepared, so
far at least as these barriers to mental and moral progression are
concerned, to investigate any subject within the range of my capacity.
927. Hearing of the spread of the manifestations, and their actual
occurrence in the city of Bangor, Maine, where I then resided, I
resolved, with the first favourable opportunity, to investigate the
matter for myself.
928. Not many days had elapsed after forming this resolution, before
I met an intimate friend, an exemplary and respected member of the
Methodist Episcopal denomination, who informed me that she was
interested in spiritual manifestations, and desired to investigate
them. But alas! she was bound by the galling fetters of sectarian and
priestly bondage, and dared not move in such an investigation. Her
pastor had said that the “_arch deceiver_,” the veritable _Satan_,
was the prime instigator in this _scheme_, and, moreover, that to
participate in a movement so diabolical in its character would render
her liable not only to loss of membership in the church, but expose her
to divine wrath in this world, as well as endless torment in the world
to come.
929. I believed such an intolerant and persecuting spirit, to be
diametrically opposed to every principle of true Christianity, and
repugnant to the claims of reason; and deprecating any doctrine,
orthodox though called, that would thus stifle free thought and
inquiry, and consign to eternal misery the children of our heavenly
Father, even however depraved, I advised my friend to exercise her
reason, with which she was by nature endowed, and regardless of the
sneers of a time-serving multitude, or the anathemas of the church, to
obey the injunction of the apostle—“Prove all things—_hold fast that
which is good_.”
930. She consented; and a few days subsequent to this interview,
she extended to me an invitation to attend a spiritual circle to be
convened at the house of a highly respectable family, members of the
Unitarian Church, and much esteemed by a large circle of friends for
their many virtues.
931. The invitation was gladly accepted, and the ensuing evening found
us seated at a table in the domicile of our worthy friends, Mr. and
Mrs. T-—-, with some six or eight intelligent persons of both sexes.
932. Having, agreeably to request, placed our hands on the table, we
silently raised our thoughts in solemn and sincere aspirations to the
great Father of spirits, and desired to be brought into more harmonious
relation with the spirits of our dear departed friends, and hoping that
these might thereby be better able to manifest themselves to their
friends still in the earthly habiliments of humanity.
933. We had not remained long in this position, before we heard
distinct sounds like the falling of drops of water on the table.
Imagine our surprise and inexpressible delight, when first aroused to
a vital consciousness of the presence of celestial visitants in our
midst! I shall never forget the glorious expression of pleasure which
illumined the countenances of that little band of seekers for truth,
nor the electric thrill of joy which I experienced on this happy
occasion.
934. The sounds continued to respond to our inquiries; three expressing
the affirmative, and one the negative. It was suggested by a member of
the circle to use the alphabet as a means of communication; and that
on passing a pencil slowly over the card, the spirits would indicate,
by the sounds, the letters required to convey their thoughts. In this
manner we received many convincing evidences of spirit intercourse;
such as getting the names of our spirit friends, the particular
localities of their birth and death, and the precise time of their
departure from this world, with many other proofs of their presence and
identity.
935. We were soon informed by the communicating intelligence that a
much more rapid mode of communication would now be established between
us. On inquiring its nature, it was spelt out—Let Welthea (referring
to my friend) take the pen, and we will write through her hand.[17] To
all of us this was a new and unexpected revelation. My friend, being
very timid and retiring in her nature, was evidently confused by this
announcement. At our very earnest solicitation, however, she lifted
the pen from the table. Her hand was now seized by an invisible and
intelligent power, and being in a normal state, several beautiful
stanzas,[18] touching her mission in this glorious cause, resulted
from this first and, to all of us, astounding performance.
936. This, to us, was a new phase of the manifestations, and to myself
and friend was very wonderful, since, I am certain, she had never
thought of becoming a medium for spiritual intercommunion.
937. Soon after writing the stanzas alluded to, her hand was again
influenced to write a communication to a gentleman present. He was a
stranger to my friend, now regarded as a medium, and the communication
was from the spirit of a sister who had passed from earth about thirty
years before, the name, in full, of the spirit being appended.
938. After receiving instructions from the spirits, in regard to the
manner of conducting our circle, we adjourned to the time appointed for
our next meeting.
939. On the succeeding day I visited my friend at her residence, and
received many additional evidences of the presence and identity of
spirits. My father, mother, and sister, and many other loved spirit
friends with whom the medium had no acquaintance, and whose names even
were not known to her, communicated, and reminded me of many incidents
of their life on earth of which my friend was wholly ignorant, and some
of them I had myself almost forgotten.
940. At subsequent and frequent interviews with this lady, I received
many indubitable proofs of the presence and guardianship of angels; of
which the following is an example:
941. Some weeks after our first interview, and while discussing the
ordinary topics of the day, her hand was influenced to write these
sentences:
942. “_My dear M_: You will be surprised and pleased to learn that
an old schoolmate is present; one that you never, while on earth,
anticipated hearing from again. Many years have fled since our last
meeting. I have come from the realms of the unseen, to renew the
acquaintance with you begun in childhood, and to advise you in relation
to your spiritual development. You are destined to become a good
_impressional_ medium for spiritual truth. Follow the directions which
we from time to time shall give you, and you will progress rapidly,
and be greatly profited thereby. Elevate your mind to the source of
light and truth, and seek to be saved from every thing that might
hinder your spiritual advancement. Devote a portion of each day to the
development of your spirit, and investigate the principles which govern
the physical and spiritual departments of the universe. You are living
in the light of an advanced age, and are surrounded by many advantages.
Improve the privileges that you enjoy, for the benefit of yourself and
others. LYDIA MANLY.”
943. The communication being finished, my friend handed it to me,
saying, “I am not acquainted with this name.” I said, on glancing
at the signature, that I never knew any one of the name of Hanly. It
was immediately written, “Let Margaret look again, and she will find
that she is mistaken in the name; it is _Manly_, not _Hanly_.” Imagine
my astonishment on recognising the name of a schoolmate whom I had
not seen, heard, nor thought of, for many years. This was to me, and
might be to any one, a full and satisfactory confirmation of spiritual
communion.
944. On a subsequent occasion, it was written, through my friend, by
my spirit sister, “Do you want instruction? I will talk to you of
friendship this time. Let the basis of your friendship be esteem,
and by all means seek to have this sure foundation. Friendship is a
source of the greatest pleasure, and when begun in a right manner,
ends not on earth, but continues to increase with unabated interest
throughout eternity. Yours has thus far been characterized by firmness
and sincerity. Oh! if you knew with what interest I look upon you, my
dear sisters, watching the progress of your affections, and seeking a
close intimacy with your spirits, it would awaken in both of your minds
a lively interest for heavenly objects, and incite you to the pursuit
of solid happiness. Friendship should begin in time to continue in
eternity. Oh! could I convey to you the worth of time when viewed in
this light!
945. “I am watching your silent communings. The lofty aspirations
of your souls are not of an earthly nature. Your minds are being
enlightened and seeking communion with God. Be encouraged, my dear
sisters; we shall all be united in love. Be well grounded in the
spiritual faith, and let your motto be—_Onward in the divine life._
MARY.”
946. Again, it was written, “Sing with the spirit! Sister, let thy
heart make tuneful melody with an angel choir who now surround you!
Sing a song to immortality; how the dear departed, clothed in robes of
victory, now stand on heavenly hills, enwrapt in glorious visions of
the Great Eternal, bowing before the throne! Sing, ‘Death, where is thy
sting? oh! grave, where is thy victory?’
947. “While here you meet, guardian angels are in attendance. Here is
a gray-haired sire, a mother, and a sweet-lipped babe. All have come,
with noiseless wing, to listen to thee. Precious moments! Improve them
in converse sweet of heaven, and blessings, richer far than earthly
treasures, we will pour upon you.”
948. The reminiscences of the hours devoted with my friend to the
investigation of this sublime subject are among the happiest of my
life. They serve to awaken the purest, holiest, and most affectionate
sentiments and sympathies of my nature, and thereby lead me into closer
communion with the loved ones who have gone before me.
949. But in reference to my family, I was for a season destined to be
alone in my happy belief. It is true, my husband did not reject the
subject, but thought the phenomena in question might be accounted for
by a reference to the principles of mental science. I requested him to
solve the mystery. He attempted it, but failed. His explanation, like
all others adverse to the spiritual theory, was an explanation in which
_nothing is explained_.
950. About three months after these occurrences, a lady informed my
husband that one of her daughters, about fifteen years of age, was
a medium for the rappings. The young lady being present, declined
the appellation as a term of reproach. Perceiving her discomfort, he
requested to know what she thought of these manifestations. Her reply
was, that they claimed a spiritual origin, but, in her opinion, they
were due to “_electricity, or something of that sort_.”
951. Hearing the raps on the young lady’s chair, and on various other
articles of furniture in the room, he requested her to put her hands
on the table. This being done, the sounds were made on the table so
loud and distinct, that they might have been heard in an adjoining
apartment. Inquiring of the spirits if they would communicate with him
by the alphabet, he was answered in the affirmative by three raps.
952. Having taken a seat at some distance from the table, and placed
himself in such a position that no one could see the letters but
himself, he proceeded to take down those indicated by the sounds as he
passed a pencil slowly over the alphabet.
953. The sounds having at length ceased to respond, he tried to read
the communication, but found it impossible to do so until he had first
arranged what was written into words and sentences. This having been
accomplished, he read, to his utter amazement, as follows: “My dear
son, your parent rejoices in this opportunity to communicate with you.
Let me advise you to investigate this most important subject; it will
benefit you in time and eternity. Your spirit father, W. G.”
954. On reading this communication, my husband said he felt “riveted
to the spot;” that he had realized the presence of a long-lost parent,
and that language failed to convey his feelings. It is perhaps needless
to say that he was from that moment a believer in the truth of
Spiritualism.
955. Months rolled on, and we continued to receive and enjoy the
delightful intercourse of our spirit friends. One day, while engaged
in sewing, the needle dropped suddenly from my fingers. At the same
instant I experienced a sensation in my right hand and arm analogous
to a slight electric shock. My husband, seeing me start, inquired the
cause. Perceiving the temperature of my hand diminished, he became
somewhat alarmed, and commenced rubbing it. In a few moments we heard
sounds on the workstand at which I was seated. I inquired if the
spirits wished to communicate, which was responded to by three raps.
Taking the card and passing a pencil over it, the following words were
given:
956. “My child, be not afraid! we are trying to develope you as a
writing medium.” I experienced the next day a similar feeling in the
same arm, and was influenced to write the following impressive words:
957. “_My dear Child_: Your mother would impart to you a few thoughts
relative to an event which is generally regarded with unspeakable
horror. I mean the dissolution of the material body. Death should
present no terror to the mind, since it is but a transition of the
spirit to a more exalted and perfected state of being; a disunion
of the imperishable and eternal principles of the soul and spirit
from their temporary home in the physical form. It is but the door
at whose threshhold the spirit lays aside its worn-out garment, to
appear clothed in its much more beautiful habiliments in the spiritual
realm—the entrance to “a house not made with hands, eternal in the
heavens.”
958. “To the mind that views this change in the condition of the
spirit in its true light, it will appear a necessary preliminary step
in the development of the immortal germ to a higher and much more
glorious existence. With the gross earthly body, the spirit could not
inhabit the celestial spheres, nor rove the elysian fields of eternal
progression. You have a rosebud in your keeping, which must expand
to an immortal flower in heaven. Earth has given it birth, but its
vitality is feeble. It needs transplanting into a more genial soil in
the garden of our Father and our God, where it will ultimately unfold
its fair and beautiful proportions. In other words, your little infant,
Emily, will soon join me; for I perceive that disease is deep seated in
her system—a disease that no remedy can reach. Be prepared, then, my
dear child, for the change which is soon to take place. Prepare for the
messenger Death! Be calm, be firm! Your mother, LYDIA.”
959. This was a manifestation to me of a spirit mother’s love and
watchful care. She foresaw that the inevitable event was at hand. She
perceived that our darling child was incurably diseased. Although I
trembled at the thought of parting with my treasure, still I was much
calmer and more resigned in consequence of this parental warning, when
the dread summons came.
960. Three weeks passed, and still there was no apparent change in our
little one from her usual seemingly healthy condition. My husband had
business which called him to Philadelphia. At his urgent request I
accompanied him. We left our little ones in charge of a female friend
and a faithful nurse, intending to be absent about two weeks. Ten
days subsequent to the time of our departure from home, I received
a strong impression to return, and that my presence would soon be
required there. My husband objected, on the ground that his business
was unfinished. I proposed returning alone, but he was unwilling, and
we started for home the next morning. We found our children all well.
I was joked about my _spiritual_ impression, and was told it was the
result of imagination. On the day succeeding our return, however, our
dear child was taken sick, and after an illness of three days her
enfranchised spirit passed from earth to heaven.
961. Notwithstanding the ridicule heaped, at that time, by its opposers
upon the believers in Spiritualism, and the affected contempt in which
the votaries of this much-abused doctrine were then held, we pursued
the investigation of the subject, and became daily more imbued with
a sense of the truth and harmony of its divine teachings. We had the
pleasure of seeing many persons, who had once denounced it as an idle
dream, as a humbug, and a delusion, now converted to a full faith in
its glorious realities. A change came over the spirit of their dream,
and they are now blessed in the enjoyment of the richest feast for mind
and soul ever bestowed by a munificent God upon his grateful children.
And many do not hesitate to proclaim the fact to the world; for, thank
heaven, the days of the Inquisition are numbered, and a brighter and
more glorious day is dawning on benighted humanity.
962. The following extracts from a letter of my brother, Dr. North,
of Waterville, Maine, in reply to my husband, may serve to show the
mind of one of the skeptics referred to, in regard to the subject of
Spiritualism, both before and after investigation. As they may not be
uninteresting to your readers, I give them to you, as follows:
963. “_Dear Doctor_:—Your letter of the 17th instant is before me,
and its _remarkable_ contents noticed. Had a great man or men, for
instance, Daniel Webster, Henry Clay, or Millard Fillmore, advised a
friend to a certain course, if I thought that course improper, I should
have felt at liberty to dissent from him or them; but when the adviser
is the _spirit of my departed mother, or the soul of your departed
brother_, I cannot dissent, or give an opinion that would conflict with
them. It seems to me, dear doctor, that you cannot have better advisers
unless you call the spirit of Gabriel to your assistance, and you can
do no less than consult the dictates of the rappers.
964. “To be serious, I am surprised at your easy conversion to
Spiritualism. I had supposed you spirit-proof, the greatest skeptic
in the land; but I find you are completely _taken in and done for_!
I do not place the least reliance on your superhuman communications,
and would advise you to look upon them as phenomena of Mesmerism or
mind-reading. The medium is in a mesmeric state, and consequently
is capable of reading the thoughts of the inquirer, and answering
questions correctly. The sounds are easily accounted for. The subject
is _alarmed_ and _superstitious_, and therefore easily imposed upon.
The creaking of a boot is often taken by such persons in this state of
mind as a spiritual rap. Do not be imposed upon by such superstition,
but choose rather to be guided by good sound sense.
965. “You might consult the spirit of Lorenzo Dow. He was a good old
soul, and one that always safely advised his friends.
966. “Give my love to Martin Luther, and William Penn, and the
Wandering Jew. If you should hear any thing of M. B-—-, you may let me
know. He died three or four years since in my debt.”
967. The subjoined was received some time after the foregoing from the
same hand, but was dictated, it seems, by a _more elevated spirit_:
968. “In relation to Spiritualism, I am deeply convinced of its
truthfulness. God grant that the grand and glorious realities which it
reveals may so influence me that my progress in goodness and holiness
will never end! Do I believe in it? Yes! yes! It is my daily hope and
happiness; the bread of life; and it will be my consolation in death. I
have read much, but have seen little of the manifestations. I should be
very happy to spend a fortnight with you and meet your circle.
969. “My wife is reading and approximating toward belief. We have read
the following works:—Davis’s Harmonia; Davis’s Present Age and Inner
Life; Edmonds’s and Dexter’s work on Spiritualism; Beecher’s Report,
and Brittan’s Reply to the same; Stilling’s Pneumatology; Riechenbach’s
Dynamics; Cahagnet’s Celestial Telegraph, and the Spiritual Telegraph,
weekly. I am so deeply interested in spiritual literature that other
reading is insipid to me. I am rejoiced that people in the higher walks
of life are engaged in the subject. It will give popularity to it,
and the weak and fearful souls will be encouraged and strengthened in
well-doing.” The following was addressed to me last February:
970. “_My Dear Sister_: You say it is _too late_ to wish us a happy
New Year. It is never too late to wish our friends happiness, and
strive to make them happy. This is a new year indeed; a new era to be
made memorable through time and eternity; one in which the spirits
of our friends are striving for our happiness. Then let us not only
make each other happy, but by purifying our thoughts and conversation,
strive to progress in this rudimental world, so that when we find
ourselves disrobed of these bodies, and in the sphere of eternal
progression, we may be with and make the spirits of our friends
happy. This is a glorious happy new year. The old ark of theology and
superstition is passing away. The life-blood of the popular theology is
drying up. The lens of the spiritual philosophy is concentrating upon
it the powerful and burning rays of truth. Already a dense and fetid
smoke is issuing from its decaying portals. Its priests and votaries
already are crying, Fire! fire! God grant, that from its ashes no
phœnix may arise to propagate anew its senseless dogmas. Then will this
be a happy year for all mankind.” On a subsequent occasion he writes—
971. “The spiritual doctrine is gaining ground here. Many of our
influential citizens are believers. Some that were _infidels_ have
become hopeful Christians. Public opinion is softening, and it is not
now esteemed a disgrace, as it was some time since, to believe. The
acquisition of such men as Professor Hare, Edmonds, Talmadge, Chase,
Simmons, Dexter, and Brittan to our ranks, has given respectability to
it, and wrought a revolution in opinion.”
972. Thus much I have said respecting my spiritual experience
anterior to leaving Maine. Concerning my experience since then, much
more might be said, but as you are already familiar with the most
of it, it remains for me to present you with a few of the best and
most unequivocal demonstrations of spiritual communion that I have
witnessed, but which have not come under your personal observation.
Among which the following touching incidents cannot fail to interest
those whose hearts and minds are not closed by the iron bars of
prejudice and superstition:
973. While spending the evening of January the 21st, 1854, at the house
of a friend, it was proposed by the lady and her husband that we should
form a circle. We had not been long seated at the table when three
ladies, two of whom I had never seen, favoured us with their company,
and took their seats at some distance from the circle. They had been in
the room but two or three minutes, when the following was given through
the table:
974. “My dear mother! In love I meet you this evening. Oh, mother, why
do you mourn my death? I have just begun to live. Grieve not for me!
975. “I wish my husband to investigate Spiritualism. I will communicate
to him.
976. “Why should you erect a monumental slab to my memory? Let me live
in the hearts of friends. SARAH NORTH.”
977. When the gentleman who took down the communication read it, I was
surprised at hearing the name of North, that being my maiden name. As
there was no Sarah in our family, I asked the spirits, Who is Sarah
North? Before they had time to reply, one of the ladies referred to
(Mrs. Wightman) approached the table in tears. She said, “That is from
my daughter Sarah. I have been engaged to-day in the solemn duty of
selecting a tombstone to her memory.”
978. On Nov. 25th, 1854, I sat by appointment with Mrs. Wightman for
spirit intercourse. Mrs. W. put the question, “Is Elizabeth Adams
present?” “Yes.” “Will she communicate?” “Yes.” “My dear aunt,” was
immediately spelt out. Interrupting the communication at that point,
I asked Mrs. W. if Elizabeth Adams was her niece. No, she replied; it
must be a mistake. Thinking it probable that there was something wrong
in the conditions, I removed my hand for a few moments. On replacing
it, to our surprise, the words, “My dear aunt,” were repeated.
“Well!” we exclaimed, simultaneously, “that is strange. Let us see
what may come;” and we received the following:
979. “_My dear Aunt_: This is the first time that I have communicated.
When I left the rudimental sphere, I was so young I did not know what
it meant to die; I now know. It was the beginning of life! I will come
again soon and talk with you. Your niece,
ALMIRA BARNES.”
980. It was some moments before Mrs. W. could recall to mind the
fact that her sister had lost a child, of the above name, about
twenty-three years since, aged three months. Here is intelligence so
clearly independent of our minds, that it is, in my opinion, entirely
fatal to the theory of “_mental reflection_” so often adduced by the
unbelievers in Spiritualism. At the close of this communication the
following was received:
981. “_Dear Mother_: I am happy to have this opportunity to send you
a kind message. Although I am often with you, I cannot speak to you
through your own mediumship. Oh mother! what delight it would give me
could I make myself visible to you. What would you say if you should
see me sitting in the chair I so long occupied when an invalid? I often
sit in that chair, but you cannot yet see me. Have you not heard me rap
to you? I have tried in various ways to make myself manifest. I think
you had better go South this winter. I think father’s health would be
better there. I will visit you, if you go. The climate where you now
live is too bracing for father’s lungs. When the warm weather returns,
you can bid farewell to the sunny South and seek your Northern home. I
wish I could speak to you through your own dear hand, but that I cannot
yet do.
982. “_Dear mother_, you will become a medium; then we shall have good
times. Good-by, blessed mother! I look forward to a happy reunion with
all your loved ones here. ELIZABETH ADAMS.”
983. The above, as may be seen, was from the spirit that Mrs. W. called
for, and the communication was designed for the spirit’s mother, who
lived in the State of New York. The message was subsequently forwarded
to her address. E. A., Mrs. Wightman, informed me, died after a
lingering illness of consumption. She occupied the arm-chair alluded to
during the greater part of her sickness, and she promised her mother
she would come back and sit in it after her death, if she could. Her
step-father, whose indisposition she refers to, is affected with a
chronic disease of the lungs. The loved ones are Elizabeth’s brothers
and sisters, all of whom, five or six, are in the spirit world. These
facts were unknown to me at the time.
984. Last January, my friend Mrs. Wightman brought two ladies to
witness, for the first time, some of the phenomena of our beautiful
philosophy. Their names were suppressed, to be disclosed by the
communications that might come from their spirit friends, in order
to strengthen the evidences of spiritual intercourse. My hand being
applied to the disk, the index spelled out the following:
985. “_Dear Mother_: I am not dead, but living in the love sphere of my
Father in heaven. When you laid my little body in the ground, it caused
you many tears. Kind friends wept. I see one here who was a faithful
friend to you in that hour of anguish. Cherish her, for she was a
friend in need. Oh! mother, I wish you to believe that your little
child is indeed with you. I can come to earth when I wish to see you
and father. It only causes me to feel a little sad that you and father
cannot see me. F. H. W.”
986. One of the ladies rose from her seat and accepted the
communication as from her darling boy, who had been put in his grave
two years before. The name was all right: “Franklin Henry Wilcox.” The
friend referred to was Mrs. Wightman, who had been a true friend in the
trying hour of a mother’s sorrow, and had performed the solemn duty of
preparing her dear child for the depository of his earthly remains, and
to pour balm on the heart of a bereaved and stricken mother.
987. About two months since, two of the professors of the Female
Medical College of Pennsylvania, one of whom, Dr. Harvey, is favourably
known to you, called to see me in relation to the subject of
Spiritualism. I had never seen either of these gentlemen. After a few
minutes’ conversation on the topic in question, Dr. H. observed—“We
should like, madam, if you will be kind enough to favour us with a
sitting, to communicate with our spirit friends.” Complying with the
doctor’s request, I placed my hand on the disk, and the subjoined was
rapidly communicated:
988. “My brothers in the glorious profession of medicine! I greet you
this afternoon with unabated affection and respect. It seems like a
dream that I have passed from your midst; but passing away is written
on all things of a perishable nature. Not so with the spirit, which is
an emanation from God.
989. “My earthly career is closed, and a brighter one is now in view.
Oh, the inexpressible delight which fills my soul when I behold the
wondrous works of Omnipotence! Here I can pursue, untrammelled, those
subjects which were so delightful to me when an inhabitant of the
mundane sphere. Oh! that I had prepared my mind in some measure, by
proper investigation, for this transcendent world of living beauties!
but the love of my profession filled my mind, to the exclusion of the
more important one of spiritual progression. I would that I could
converse with my beloved wife, that I might console her for her early
loss! Tell her that I am happy; this will speak volumes. JOHNSON.”
990. The foregoing was accepted by the doctors, as coming from their
colleague, the late Dr. Johnson; and they said that he was the spirit
they had wished to hear from.
991. The same spirit has since communicated with Dr. H. and has given
him abundant evidence of his identity.
992. Many more incidents in my experience, giving proof of the truth of
spirit intercourse, might be adduced; but as time and space admonish me
to bring my narrative to a close, I reserve them for a future period.
993. I have thus, my dear friend, given you a very hasty and imperfect
sketch of my experience in Spiritualism, and my development as a
medium. Little need here be said to prove, to reflecting minds, the
value of this heaven-descended philosophy. It is a theme that all may
study with pleasure and profit, when so disposed.
994. Whatever may be thought of modern Spiritualism, and however
opposed it may be to many of the preconceived notions and opinions
of mankind, it is certain that there is nothing in its fundamental
doctrines and teachings, which may not be reconciled with the laws of
God, so far as these are known to man.
995. It matters not, I should think, whether this movement is
sanctioned or not by a former revelation, as that would neither add
to nor detract from its intrinsic merit. Spiritualism is endeared to
the heart of thousands by its fond associations, and mementoes of
love and affection from those dear friends who have passed from their
sight, though still united to them by kindred ties. It has gone on
in triumph, overspreading every State in our glorious republic, and,
passing over the broad sea, has reached the shores of other lands,
binding together the brotherhood of man in the sacred bonds of love,
and dispelling the discordant elements of strife and sectism which have
hung over the world, and like a dark pall, imparted their sombre hue
to the minds of men. Progress is its name, and love its mission. It
has no affinity with vice. It makes no war with right, but inculcates
the highest standard of morality. It is noiselessly accomplishing its
divine mission. Many a widow’s heart is made to leap with joy by its
benign influence, and many an orphan feels its silent ministration.
Many a prodigal son has been reclaimed at the brink of ruin by the
voice of a spirit mother! It is not only a few individuals who are to
receive the blessings which flow from this new dispensation—the masses
are to be benefited. It inculcates principles which will strengthen
the foundations of society, promote harmony in the social system, and
ultimately unite all mankind under its broad standard of peace. That
Spiritualism is rapidly extending its bounds, and gaining hundreds
of thousands of converts, admits not of a doubt; and that it has the
elements within it to elevate, reform, and redeem the race, it were
folly, nay, madness, to deny.
996. Eighteen months have scarcely elapsed, my dear friend, since
our first acquaintance, and you are aware of the circumstances which
afforded me this highly-esteemed pleasure. The event, I am happy to
say, has proved an era in my own life that I shall always revert to
with pleasurable and heartfelt emotion; for its results have not only
proved a blessing and solace to you, but a source of much joy and
happiness to myself. Though you have encountered much opposition,
and even abuse, from the ignorant and illiterate as well as from the
professed votaries of science, in defending the cause of spiritual
philosophy, you have fearlessly and faithfully battled against error,
and planted your standard on the high pinnacle of truth. And as David
of old, with the smooth stones of Kedron, slew the Gathean giant, and
was met with songs of triumph and dances of joy by the daughters of
Israel; so you, armed with the panoply of truth, have gone forth with
the weapons of philosophy and reason to prostrate the hydra-headed
monster; and will, I trust, receive in your turn the acknowledgments
and love of your grateful friends.
997. “There is a nobler strife than clashing spears,
A nobler peril than the battle-field;
‘Tis when, with trust in God, worn as a shield,
‘Midst universal hisses, scoffs, and sneers,
The man of truth with brow serene appears
And stands forth singly, for the right appealed
To the Eternal Umpire; nor will yield
One backward step, from policy or fears.
The savage, bandit, nay, the brute, is steeled
‘Gainst bristling danger—e’en the worm uprears
Beneath the foot his tiny sting, to crave
A venomed vengeance; but immortal years
Are full of glory for the Christ-like brave,
Who dare to suffer wrong, that they from wrong may save.”
Very truly yours,
MARGARET B. GOURLAY.
ILLUSTRATION OF THE PRACTICAL BENEFIT OF SPIRITUALISM, IN THE
HAPPINESS IMPARTED BY THE CONVERSION OF AN UNBELIEVER TO A BELIEF IN
IMMORTALITY.
998. Certainly, in one conclusion all zealous religious sectarians
will coincide. I allude to that which makes belief in a future state
of existence of the highest importance to the happiness of reasoning
mortals.
999. Those who, for faith in immortality, have been satisfied to rely
on the creed which they may have chanced to derive from their ancestors
through education, and have consequently felt the comfort of a belief
in immortality thence arising, may readily conceive of the benefit
which must ensue to those of their fellow-creatures upon whom such a
creed has not been impressed, but who are quite sensible of the immense
value of any facts tending to create such a belief in life to come.
It is to be lamented, however, that persons who have this impression
contingently from a peculiar education, are irritated at having
analogous impressions created in a different way.
1000. But in obedience to any dissatisfaction thus arising, to assail
those who may acquire a knowledge of futurity by a new route, is
manifestly inconsistent with the golden rule. As an exemplification
of the benefit which the new evidences of another and a better world
may produce in the minds of those who are not satisfied with that of
revelation, I will subjoin the account of his conversion indited by one
of my esteemed friends, Doctor W. Geib, who preceded me in spiritual
investigation, and has longer enjoyed the influence which Spiritualism
exercises over its votaries.
1001. The author was a member of the circle under whose auspices my
experimental tests were for the most part applied, and was present on
the very occasion when _my own apparatus, which had been contrived to
disprove spiritual agency_, demonstrated its existence.
1002. “The verdure and warblings of fifty springs had elevated the
souls of the writer of the present sketch in wonder, admiration, and
gratitude, to the great Omnipotent Father of the Universe, without
opening to his longing view a world beyond the grave.
1003. “There was pain in the thought, that scenes so enchanting,
feelings so susceptible to their charms, a mind constituted to
appreciate their miraculous wonders and pervading fascinations, and to
do homage to the great Intelligence which gave them existence, should
in a few short years be destined, like the foliage of the forest, to
death and decay.
1004. “Still, to his mind there was arrogance in the thought that man
could ever be the recipient of joys beyond those provided for him in
common with all animal creation; and he chased from his mind the sombre
thought of death, as a dreaded incubus upon life and the enemy of his
few remaining joys.
1005. “But how changed the scene! Death, once so disturbing to
his peace, so discordant with the moral attributes of his nature,
which ‘puzzles the will,’ and leads the mind to seek in wonder and
discouragement the motive for human life, is now but a ‘consummation
devoutly to be wished,’ when this race of earthly life shall have
been duly run; when we may have filled the measure of our destined
usefulness, and secured by our moral affinities a joyful reception in
the spheres above.
1006. “And why this change in thought and feeling? How are the horrors
of the grave, the dread of dissolution into the primordial elements of
creation, exchanged for the blissful assurance of immortal life for
the soul of man, in all its associate identity, after it shall have
departed from its earthly tenement of flesh?
1007. “The answer to this all-absorbing question, which sheds light
into the gloomy recesses of the skeptic’s mind, and gives joy to his
despairing heart—which supplied evidence where none had been sought,
conviction where it had been sought in vain, and imparts to the
accepted hope and faith of the professional believer, the confirmation
of a demonstrated fact—is to be found in the irrefutable evidence of
_Spiritual Philosophy_.
1008. “How invaluable is this dispensation of an Almighty Providence,
which has made his despairing creature, a believer in the immortality
of the soul of man; has cleared from his mental vision the clouds
of doubt and disbelief, and has opened to his rejoicing mind the
irrefragable evidence of a future life beyond the grave!
1009 ‘Hail now on earth the glorious day,
When infidels have learnt to pray;
When heaven’s laws by reason blessed,
Are all with fondest love confessed!
When man in bliss can look above,
And see a God in all his love;
Can own with joy the mighty King,
And loud his hallelujahs sing.
Throw back the gates, ye heavenly band,
To loved ones show the spirit land;
Hang out the beacon lights to see
A home _for all_, the bond and free.
And now the dreams of former days
Behold in those celestial ways;
Where sorrow’s eye is never seen,
Where love and hope are ever green.’—W. G.
1010. “The exhibition of so-called spiritual agency in New York City by
the Misses Fox and their mother, was the first incident that claimed
my notice, and excited my laughter and ridicule, in this apparent new
phase in the science of legerdemain.
1011. Blitz and his wonders crossed my mental vision, and seemed
outdone by the results of this feminine exhibition, in which the
spirits of another world were invoked, and aided in the performance.
1012. This happened when psychology had been developed to a wondering
world, as the climax of magnetic phenomena in the wonderful attributes
of man, and was regarded by myself among many as the culmination of
human research in the science of animal life.
1013. Meeting an intelligent friend who had bestowed much pains in the
investigation of this department of science, and inquiring of him as
to the progress of magnetism, I was answered, that something much more
wonderful than magnetism engaged his attention and occupied his mind at
that time.
1014. Asking what the subject might be, and being asked in return, if I
had not heard of the wonders of Spiritualism, a painful impression was
made on my mind and feelings that, where all had been regarded as sound
and straight, there must be some latent obliquity of thought; that my
friend, as the Spaniards say, was a little _tonto_, or that he was
likely soon to become so, was quite apparent.
1015. However, my strictest scrutiny could detect no decline of his
intelligent and ingenuous mind, and his well-digested remarks addressed
to my incredulous ears, gave proof enough that this might be another
demand for the investigation of science, and a step forward in the
progressive development of nature’s laws.
1016. Being the leading member of a circle that held its meetings at
his house, and kindly acquiescing in my request to be present and
witness the phenomena, I found myself shortly afterward seated at a
table, on a Sabbath evening, with about twenty ladies and gentlemen,
whose every appearance was fatal to my preconceived prejudices against
the understanding of those with whom I expected to be associated.
1017. It was evidently a meeting for religious devotion. Sacred
songs took the lead, and my own voice, as if impelled by a foreign
influence, was raised for the first time by the impulse of feeling to
participation in this vocal prayer of gratitude and praise, sung to the
great, almighty Founder of the universe.
1018. Indeed it would be well for the cause of spiritual philosophy if
all exhibitions of its wonderful and sacred phenomena were made under
circumstances calculated to impress the mind with the greatness and
dignity of its source. To feel protected from the nefarious cupidity of
the world is an important first step for the successful investigation
of a subject so sacred in its character, and so absorbing, in
contemplating the prospective existence of man.
1019. Seeing my associates place their hands flat on the table, I
followed their example, and was soon made sensible of the reason, by
feeling what was recognised as electric concussion, made by spirits to
denote their presence.
1020. And ever will my mind recur with delight and gratitude to the
influence on my moral nature of this mission of love and salvation to
an invulnerable heart! It flashed like electricity across the mind; the
clouds of skepticism were ruptured, and shed a grateful and refreshing
shower of hopeful joy on the feverish doubts of an unbelieving soul.
This beginning led to progressive investigation, and that, as is
uniformly the case, to a confirmed conviction of _the communion of
spirits with their friends on earth_.
1021. Hearing much of physical demonstrations, but having witnessed
only the concussions, vulgarly called the raps, the question was put to
my friend, the gentleman already referred to, if a demonstration could
be had to gratify my curiosity, and strengthen my assurance, when the
following dialogue occurred:
1022. ‘Will the spirits be so obliging as to make a physical
demonstration?’ Answered by three raps on the table, which were
responded to by an affirmative expression from the whole circle. My
seat was at the side of the medium, a married lady of considerably more
than ordinary weight. _Question._ Will the spirits move Mrs. D. in her
chair? _Ans._ Yes.
1023. As this demonstration was intended for my special benefit, and
our invisible friends were fully committed for its performance, my
attention was riveted on the lady who was to be the subject of it.
‘Madam, will you please put your feet on the spar of the chair?’ This
being fully accomplished—‘and your hands in your lap,’ was added.
As her hands dropped, _the lady left my side_, passed about two feet
backward, and immediately returned to her former position at the table.
1024. My astonishment was naturally raised to the highest pitch,
demanding of Dr. P., who sat on her opposite side, if I could believe
my own eyes, and that Mrs. D. had really been moved from my side.
‘Oh, certainly,’ he replied; ‘that is nothing. I have seen far more
wonderful manifestations than that.’
1025. The idea of collusion was too ridiculous to be entertained for a
moment; every consideration condemned it. The carpet on which the chair
stood on its slender legs, with at least one hundred and fifty pounds
added to its gravity, must have been extensively injured had the chair
remained in contact with it. But not even a sound was audible, and my
mind was left to contemplate _an invisible power that had effected the
movement of a ponderous body in mid air_.
1026. Showing the interest of my own dear invisible guardian friends,
it was spelt out by the card, the primitive mode of communication at
that time, that I should change my seat to the side of the medium; and
it was only after this change had been made that my mind was impressed
to ask for a demonstration.
1027. By this demonstration of supernal agency I was delighted,
humbled, and convinced. As the octogenarian Robert Owen, of London,
proclaimed to the world in a published letter, in relating his own
case, I became a convert to _spiritual life_ and _intercourse_ by the
force of this evidence, because I should have considered any man a
fool, who, with a mind free from the curse of a bigoted education, and
whose thoughts and feelings were not mortgaged to the world, could
reject such palpable and convincing proof, and entertain a different
conclusion.
1028. Being subsequently in the city of New York, I visited the public
circles of Mrs. C., a medium for automatic writing and the sounds.
Being requested, as the rest had been, but without response, to ask if
any of my spirit friends were present, my interrogation was answered by
three distinct raps on the table. ‘Now ask who it is; a father, mother,
and so on;’ and I was informed it was a son. ‘Is your sister with you?’
‘Yes.’ ‘Will you spell her name?’ ‘Yes;’ and it was correctly given.
‘Is her little son with her?’ ‘Yes.’ ‘Will you spell his name?’ ‘Yes;’
and a name of seventeen letters was correctly spelt out by the card,
the letters being indicated, when pointed to, by three raps.
1029. My spirit son also informed me when he had died and of what
disease. I asked if they were happy. It will be observed that my
son’s name had not been mentioned, reserving it for a test. Three
raps had replied in the affirmative to my question, when the medium
spasmodically seized a pencil, extended a sheet of paper toward me,
and wrote upside down, so that I might read it as written: ‘We are
looking forward for you to join us, when we shall be more so;’ and
to my perfect delight and astonishment, signed my son’s name to the
communication, asking whether the name was correct.
1030. On a subsequent occasion, when a large and respectable company
was present, I remarked to Mrs. C. that she had reported the fact that
foreign languages had been written by her hand. ‘All kinds of language;
but I don’t know any thing about them,’ was the reply. ‘If you have
no objection, I should like to get a communication from my son, in a
foreign language.’ ‘Oh, not the least; if he knew it in this world, he
will know it in the next.’ ‘My son, will you give me a communication in
a foreign language?’ Answer, three raps. The company were all intent on
this striking and convincing test of spiritual intercourse. In French?
no; one rap. In Spanish? three raps. The medium’s hand, as before,
seized the pencil, and wrote upside down a communication to me _in
correct Spanish_, though we all accepted her declaration, that she was
not acquainted with one word of the Spanish language.
1031. As it is said of our beneficent almighty Father, that when two
or three are gathered together in his name, he is with them, so it is
with the spirits of our dear departed relatives and friends. When a
few congenial, harmonious spirits of earth are associated in virtuous
love, and their affinity for their supermundane spirit friends is
strong enough to draw them here, they come on missions of friendship,
and pour happiness into our hearts, provided the presence of a medium,
possessing the required conditions, affords them an opportunity.
1032. It has been my good fortune to be a member of such an
association, called a spirit circle; and the communications which have
come to me from my dear departed children, and others who are dear to
me, filled with love and interest for my welfare in the world, have
given a value to life which it never had before, supplying a stimulus
to the heart and mind which has guarded them from the influence of
surrounding excitements, and strewed that path with many sweets which
was too apt, with less humility and resignation, to be regarded with
doubt and pursued with remorse.
1033. Let it not be said that spiritual philosophy imparts no benefit
to man. It need not be asked if opening heaven to the mind of the
skeptic is not a boon: it is too manifest an axiom to be made a
question. Is it no advantage to mankind to know that this life is a
prelude to one in the skies? no incentive to virtue to be taught that
the beginning of our spirit life will correspond with the termination
of our mundane existence, and that our position there will be governed
by our affinities here? Operating on spiritual, as gravity does on
physical, matter, and giving to crime a weight which holds the criminal
back in the career of immortal happiness; and that this must be first
disposed of by the redeeming laws of nature before the soul can begin
its progressive flight to spheres of celestial bliss.
1034. At one of those family harmonious associations at which spirits
are wont to come, I received a first communication from a much-loved
daughter, whose devoted affection in this world caused her untimely
death to leave a large blank in my happiness, till spiritual philosophy
gave to my mind the assurance of her exalted bliss and unaltered love.
1035. To hear, as it were, the voice of one who had been resolved,
agreeably to my belief, into the primitive elements of her physical
nature, proclaiming her existence and transcendent happiness in scenes
of surpassing beauty and fascination, was well calculated to soften the
heart, however hard before, and make it for the future a more ready
recipient of happy impressions; to open the floodgates of feeling,
waken up the latent sympathies of our nature, and make us participants
of those fountains of joy, which flow from the blessings of pure
religion.
_Letter from a Spirit Daughter._
1036. “‘_Father Dear_: I will give you some idea of my beautiful home.
Think of all the flowers ever seen on earth blended in one, all the
heavenly strains of music blended in one strain, all beauty combined,
and you will have a slight conception of the heavenly kingdom.
1037. Poets have sung of heavenly joys, but fancy cannot paint, nor
artist sketch, the wondrous beauties of the spirit home. Darling
father, how glad I am to see you have begun to live for heaven! I shall
be one to welcome you when life’s journey is over. Oh, mother dear,
will you, for the love you bear to us, listen to the voice of your
children? We will give you all the proof you ask. MARIA.”
1038. This was all got by pointing to the letters on a card, and
taken down by a third person. All in such a manner as to preclude the
possibility of the least participation of any one in its production.
1039. A beautiful and much-loved son, who left this world at three
years of age, came to me, at the end of twenty-seven years, from
the seventh supernal sphere, with words of love, consolation, and
advice. Such events, to a believer in the spiritual doctrine, are well
calculated to arouse the strongest energies of the soul and inspire the
best feelings of the heart!
1040. The regular progress of maturity of the spirit, uninterrupted by
the grave, is made evident to our astonished minds by an event like
this. We are also admonished by the same source that decline is not an
attribute of spirit life; that old age recedes, and infancy advances,
to the same point of maturity, with entire immunity from all physical
infirmity.
1041. On last Christmas-day, being convalescent from a rather doubtful
illness, and musing alone on the wonders and blessings of spiritual
intercourse, I was induced to write the following letter to my
much-loved spirit daughter, from whom had come the preceding and many
other communications:
1042. ‘_Dear angel Child_: The untiring affinity of your cherished
love, which, unobstructed by time and space, makes you so often the
companion of my mind and heart, and the dear partner of my thoughts
and feelings, would seem to render the present object of addressing a
letter to you and your dear brothers in heaven a superfluous task.
1043. But, my dear Maria, my ever dear and cherished child, with
my growing faith in the blessed reality of spiritual existence, I
am becoming daily more anxious to preserve the history of my happy
experience, and also my correspondence with my beloved relations of
this world, who have preceded me in the progressive destiny of the
human race. Beside which, my beloved daughter, it will assimilate,
revive, and perpetuate that mundane correspondence, the dear mementoes
of which had their beginning seventeen summers since in your sick
chamber on the banks of the Hudson, while an ambitious and youthful
votary of Minerva, and ended on the Alabama, ever sacred to my memory,
with the termination of your worldly career, a wife and a mother.
1044. The considerations which engage my mind and elicit my solicitude,
in this contemplated correspondence with my spirit relatives and
friends, are the mode of conducting it, that may make them acquainted
with its contents, the fear of transcending the limits of propriety
in the subject-matter of my letters, and my solicitude to make all my
thoughts, feelings, and acts as conformable to the high behests of
spirit life as may be within the reach of my weak and earthly nature.
1045. The communications I have received from you and your dear
brothers, and from your Uncle John and Aunt Rebecca, are a perpetual
source of happiness to my mind, and nothing, while I am in this world,
can reflect so much joy on my heart as the continued correspondence of
all the loved ones who have gone before me.
1046. Your angel visits, and those of my dear William, during my recent
bodily affliction, have exercised that joyful influence on my heart and
mind so essential in diseases of a dangerous nature and of doubtful
termination.
1047. The assurance which you and your dear brother have given me, that
my sickness has had the happy effect to spiritualize my mental and
physical nature, has been already made manifest to my grateful mind by
strengthened resolution for the future, and a more exalted sense of the
demands of that true spiritual philosophy which felicitates our life in
this, and secures for us a desirable position in the spheres above.
1048. Flowing from my warm aspirations for the increased happiness of
my fellow-creatures in this mundane sphere, by the dissemination and
growth of the spiritual doctrine, I cherish a wish that this letter may
be made to subserve that divine object, by exhibiting to the world an
irrefutable test of spiritual intercourse.
1049. For this purpose, my dear angel child, in your next interview
through our much-respected medium, allow me to request the favour of
you to make my letter so far the subject of your communication, as may
exhibit the reality of your spiritual existence, intelligence, and
clairvoyance, and your continued correspondence of heart and mind with
your happy father.
“_Christmas_, 1854.
1050. Shortly after writing this letter, at the circle of which I am a
member, the following communication was spelled out on the spiritoscope
or disc.
1051. ‘_Darling Father_: I wish to say something to you about William’s
communication. He has impressed you since you were sick more than
myself. You are rapidly developing as an impressional medium.
1052. ‘We have been constantly with you. Having wished to give a
communication the evening our friend (a lady who is a very superior
medium) was with you and mother, but the mode was too tedious. It
was an era in mother’s life. Her opposition tends in some measure to
repulse us; not that we love her less, but our loving natures must meet
reciprocal tenderness.
1053. ‘Love begets love in the heavenly spheres, as well as on earth.
I cannot say more at present, but I think William will speak more at
length about the letter. MARIA.’
1054. ‘What letter?’ ‘Father knows,’ was the reply. The next
communication for me on the same evening was the following:
1055. ‘Father, I wish you to read the letter which you have in your
pocket-book before you go home; it will dispel all doubts in your mind
relative to its spiritual origin. W. G.’
1056. On the next evening, finding myself incidentally one of a happy
meeting of spiritual friends, the following came for me through the
spiritoscope from my brother, referring to my letter:
1057. ‘_Brother William_: We are still with and around you. During your
sickness it was the province of Maria to watch you daily. Other friends
were near; among these were father and mother, with your sons Jacob,
William, and Henry, Rebecca, and many others bound to you by the ties
of consanguinity. On Christmas-day we held a levee in your room. If you
could have seen us, I think it might have disturbed your placidity, but
you sat as composed as if you were entirely alone. I think if you will
recall the circumstances, you will confess that a power foreign to your
own was exerting an influence to give forth spiritual monitions.
1058. ‘I am anxious that Maria should make a communication _in regard
to the letter_, and she will do so when an opportunity offers.’
1059. On the next meeting of our circle, the following beautiful letter
was put in my hand by our intelligent and highly-developed medium, Mrs.
Gourlay, written by her under spiritual impression:
1060. ‘_Dear Father_: I mentioned to you briefly at the circle that
brother William impressed you to write the letter which you addressed
to me on Christmas-day. I perceive with pleasure that my friend Mrs.
G. is now sufficiently under my control to answer your affectionate
epistle. The proposed correspondence between us affords me much
pleasure, and causes me to feel as if I were really to live over
again the days of my earthly existence, when I was blessed with the
oft-repeated manifestations of your parental love and affection. I
flatter myself, my dear father, that this revival of loving association
will tend much to your happiness as well as mine. I will be a friendly
star to guide you in your course over the troubled sea of life, that
you may not become submerged in its surging billows, but arrive safely
at the haven of eternal joy and felicity. I will lift your soul by
degrees to the source of love and wisdom, and cause you to feel
sensations of pleasure such as you have never before experienced. You
have a mind which delights in the beauties of nature and art. Let me
tell you, then, that no scene of earthly grandeur which you have ever
witnessed, nor the sublimest flight of fancy of the wildest enthusiast
in the cause of Spiritualism, can compare with the beauties and joys of
the spirit home.
1061. ‘I regret that the members of my loved family are so much blinded
by prejudice, as to debar themselves the holy privilege of spiritual
intercourse—a communion which would serve to connect them indissolubly
with us, and teach them of a world beyond death and the grave. Oh!
father, how my heart rejoices that I can come to you with cheering
words, and pour into your willing ear the tidings of the gospel of
peace, which will prove a balm of consolation to your drooping spirit!
The ordinary trials of life are but as dew on the eagle’s wing, when
the proud bird soars aloft to court the rays of the rising sun. Father,
I have already presented you with a view of the beautiful realities of
my spirit home. The picture I have drawn is no ideal one, but a real
and substantial scene of enduring pleasures. Now let me ask, How will
your joys compare with ours? Oh! that the minds of my darling children
might become imbued with an understanding of this most holy religion,
for I am conscious that it would add largely to their present and
future bliss!
1062. Dear father, I perceive the emotions of your inmost heart, and if
the love of a devoted child can in any wise conduce to your happiness,
it is most freely thine. Oh! that dear mother could feel as you do, how
happy her declining years on earth might become! When she is disposed
to listen to the voices of her spirit children, it will be our pleasure
to come to her “with glad tidings of great joy.” Wishing you both, my
dear parents, all the happiness which earth can afford, I subscribe
myself your ever loving daughter. MARIA.’”
1063. The following letter was placed in a sealed envelope, addressed
and handed to Mrs. Gourlay for an impressional reply. A few days
afterward the answer to it, here annexed, was handed to me by my
esteemed friend, the lady named, with the original letter still in the
sealed envelope as it had been handed to her. This has to be regarded
as a beautiful specimen of psychometric mediumship.
PHILADELPHIA, March 23, 1855.
1064. _My dear Brother John_: Your communication last evening at
our circle of “progress” afforded me much gratification, as you
are doubtless aware from your pervading perception. I regret that
circumstances do not allow of a more frequent intercourse with my
beloved friends of the spirit land. It is also my ardent desire to hold
communion with all my spirit relatives, and would wish with you, my
dear brother, to bring about this delightful consummation.
1065. Your injunction of cheerfulness, as an efficient means of
securing a healthful equilibrium of the vital organism, I can fully
appreciate, and shall endeavour to profit by your welcome brotherly
and excellent advice, as far as circumstances will permit. It is true,
my dear John, that a longer sojourn here harmonizes with my desire to
effect some objects, the accomplishment of which would probably add to
my happiness here, and my claim for congenial association. The object
to which I allude is the amelioration of the condition of the poor and
wretched of my fellow-creatures, making them through my agency the
recipients of some active benevolence.
1066. I have imbibed the opinion that the only acceptable offering
at the throne of the great God, is the actual performance of those
duties which are incumbent on us as individuals and social beings;
beginning with the establishment of our own personal physical and moral
character, and those of our own household and immediate social circle
of relatives and friends; and then, to the accomplishment of this,
to cultivate the sentiment of benevolence in aiding to promote the
individual welfare of mankind in the use of what talent and other means
may have fallen to our lot. I am prone, in my relations with the great
Omnipotent Ruler of the universe, to apply the time-honoured maxim,
“Actions speak louder than words.”
1067. Your invitation, my dear brother, to increase my intercourse with
my spirit friends, finds in my heart and mind a very ready compliance.
You propose a daily appropriation of time to this object. If you will
do me the favour to appoint the time most agreeable to them and most
desirable for myself, it shall be, to the fullest extent of my power,
sacredly devoted to a duty and pleasure that are nearest to my heart.
1068. I feel the assurance that the good earth-character and
intelligence of my spirit family, and the extent of our mutual love
and affinity, afford me a more than ordinary opportunity for receiving
information of that bright world which has become a delightful
prospective inheritance to me and to thousands of doubting, fearful,
and despairing minds.
1069. Your inspiring cheerfulness, my dear John, has already verified
your sensible prognostic of the great influence on disease of a
cheerful mind. I have learnt to entertain a high opinion of the bright
intelligence and clairvoyance of the more elevated denizens of the
spirit world; and shall always, therefore, regard any advice that
may be offered me for the better government of my body and soul as a
welcome and precious offering from those I love. I will close for the
present with the assurance of my unaltered affection. WILLIAM.
1070. _My dear Brother_: With heartfelt love and affection I respond
to your letter in reply to a message which I delivered through the
instrumentality of our devoted friend, Mrs. Gourlay. During our happy
interchange of thought, it will be my endeavour to suggest such ideas
to your mind as may serve to elevate it and develope its capabilities.
To the mind that is ignorant and prejudiced, this mode of communion
with the invisible world may seem to be a direct violation and
infringement of nature’s laws; but it is, on the contrary, not only
natural, but perfectly legitimate to the age in which you now live.
It is not a new revelation, but simply the discovery of hidden truths
peculiarly adapted to the present advanced state of the race. It is
old material in a new form. The material and spiritual elements are
contributing, as _never before_, to the elevation and happiness of
mankind, and already is established a spiritual telegraph on which I am
at this moment successfully operating—sending a message of love to you,
my brother.
1071. You say my words of cheer have wrought a change for the better
in your system. This is a result which naturally follows a strict
adherence to my prescription—cheerfulness.
1072. You desire to know what time would be most advisable for you to
sit for spiritual communion. I would say, early in the morning, before
the mind becomes taxed with the cares of the day, make a record of your
impressions.
1073. You observe that it gives you great pleasure to receive messages
from those in the spirit world who are bound to you by the ties of
relationship. Let me assure you, my dear brother, that the feeling is
mutual; and while time lasts with you, it will be our endeavour to
gladden your heart with tokens of our increasing and untiring love.
Your cup of happiness shall be filled to the brim, if it depends on us.
1074. Brother, may you meet with friends true and kind; may the labours
of the cheerful morn render each day a happier one to you; and when
night steals upon a slumbering world, may you close your outward eyes
in peace with all mankind! Keep the mind’s sunshine bright! You have a
soul to feel for others’ woes, and this is the true stamp of divinity.
JOHN.
MARRIAGE ON EARTH AND IN HEAVEN.
_The Hymeneal Tie in the Spirit World grows out of the necessity of
the Connubial Union in the Mundane Sphere. “Free love” imputation
refuted._[19]
1075. Some peculiar views respecting marriage, which are not consistent
with the ideas of female delicacy and chastity heretofore entertained,
have been designated by the name of “_Free Love_,” and have been
commented on as proceeding from the spirit world. I am happy to say
that, agreeably to the impressions which I have derived from my spirit
friends, any doctrine, having a tendency of the kind thus described,
would be at least as much censured in the spirit world as in this. As
the best mode of removing this groundless imputation on Spiritualism, I
will state the impressions which I entertain on the subject of marriage.
1076. Among the sources of happiness in the spirit world much insisted
on is that resulting from a combined union of those really created for
each other. The marriage contracted in this world, loses its binding
power in the spirit world, yet may endure if mutually desired. If a
husband has had several wives, or a wife several husbands, the tie
endures only between the most congenial pair.[20]
1077. Sexual association is the means throughout nature by which
the perpetuation of species is effected. But that this association
may exist among human beings without degradation, it is manifestly
necessary that it should not be indiscriminate. Not only delicacy,
modesty, and the cultivation of congenial affection, but likewise the
interests of offspring, require that the parents and children should
form one family. The welfare of children, their equal duty to both
parents, and natural affections between the parents and their children,
must make a separation painful to all parties, however affection may
have declined between the husband and wife, on the part of either or
both.
1078. Hence, in the mundane sphere, the perpetuation of the human
race consistently with decorum, and the welfare of offspring, and
the happiness of the parties, especially the mother and wife, seems
to be the great object of matrimony. In the spheres it is difficult
to perceive how any motives of equally high importance can exist. It
must be that connubial union in the spirit world rather grows out of
marriage in this world, in order to fill up the void in the heart which
might otherwise arise from our mundane habits. It would seem as if it
were a benevolent indemnification for celibacy, or for the miseries so
often resulting from the connubial state in this world, consequent,
like the sufferings of child-bearing, to the perpetuation of mankind.
1079. It seems to me an error to suppose that the terrestrial marriage
can be a secondary object with God, when the important part which it
performs is taken into view.
1080. Incapacity to maintain a family often renders it impossible for
those who would marry to come together, and worldly motives induce
marriages, even when disgust or indifference may exist on the part of
one, if not on that of both the parties.
1081. It seems, moreover, even where marriage actually results from the
passion of love, that it is more or less the consequence of a species
of hallucination, through which lovers deck an object with all that
they would wish to exist in the way of merit, and feel toward them an
affection proportionate to their own capacity to love, rather than of
the degree of power in the object, reasonably to excite such intense
partiality. It is thus that the love of the mother to the child she
believes to be her own, will be powerful in proportion to her own
capacity for maternal love, rather than of the child to excite love;
since though it be a monster, and not _really her own child_, but
_fraudulently substituted_ therefor, it will cause no diminution of her
maternal devotion.
1082. It is the impression on the mind that determines the object to
which the passion is directed; the character of the being actuated by
the passion, which determines its strength.
1083. But where to all those qualifications which would create
friendship between persons of the same sex, the peculiar emotions
which take place between those of different sexes are superadded,
those who come together in this world under the hymeneal tie, may find
it something more than a mere civil contract, and not terminated by
death. Moreover, independently of the original passion, there arises an
affection which is justly distinguished as conjugal, and which differs
from the other in this highly important particular, that it is founded
on a thorough reciprocal knowledge, instead of that ignorance which too
often accompanies attachments produced by the arrows of the blind god,
as Cupid is sometimes designated with figurative consistency.
1084. Having always supposed that independently of the emotions
peculiar to the sexes, there could only be friendship between a man and
woman like that which would exist between a brother and sister, I am at
a loss to understand what it can be which, in the spiritual state of
existence, can induce indissoluble marriage.
1085. On submitting the suggestions comprised in the preceding
statement to the spirit to whom I owe much information, herein quoted,
and to the spirit of a most intimate male friend, by both it was
alleged that peculiar emotions were attendant on sexual affection in
the spheres, as well as on earth, so far as consistent with the absence
of that which exists in common with brutes.
THE MORALITY OF CHRISTENDOM BEING IRRECONCILABLE WITH THE NEW
TESTAMENT, CANNOT BE ITS LEGITIMATE OFFSPRING.
_Inspiration can have no higher authority, than the human testimony on
which its existence is arrogated._
1086. Is it not a mistake to suppose that any doctrine gains any
validity by claiming inspiration as its source, when there is nothing
but human testimony to advance in support of that claim? For if in the
instance of Spiritualism, human testimony is deemed to be unavailable,
how comes it to avail when adduced in support of this arrogant claim of
inspiration? As well might a man expect to cure the defect of a marshy
foundation by substituting columns of iron for wooden posts, or that,
while resting on wood, the support could be made firmer by introducing
iron into the superstructure.
1087. As the introduction of the iron would diminish the competency
of the foundation in proportion to the augmentation of weight, so the
claim to inspiration lessens the competency of the testimony upon which
it is advanced, proportionally as the incredibility is increased.
1088. But as respects the ancient witnesses, their own statements make
them out unworthy of confidence. Facts or circumstances are stated
which are manifestly blasphemous, inconsistent, and absurd, if not
impossible. Thus a want of veracity or of discretion being demonstrated
in some points, is sufficient to destroy validity in all.
1089. Revelation assumes God to be omnipotent, omniscient, prescient,
and all good, yet represents him as under the necessity of subjecting
his creatures to probation, to find out what, by the premises, he must
foresee. It represents him while wishing his creatures to know him and
his attributes, as _not teaching_ them that which he wishes them to
learn, yet punishing them and their posterity for ignorance arising
from his own omission.
1090. It does not suffice to allege that the Old Testament taught God’s
will to the Jews; since it is to me incredible that our Heavenly Father
would give instruction of vital importance to a few of his children,
leaving all the rest uninstructed, and yet afflict them for this
result. But, admitting this possible, it appears that the instruction
given the Jews in the book of Moses failed in those particulars, which
are of paramount importance.
1091. In the Bible, God is represented as susceptible of _jealousy_, of
_wrath_, of authorizing the butchery of three thousand Israelites for
worshipping a golden calf; sanctioning the massacre of the whole nation
of the Midianites, with the reservation of the virgins for violation
by the bloody murderers of their kindred; the outrageous deception and
fraud on the part of Jacob; swindling the Egyptians by borrowing their
ornaments with intention of purloining them; hardening the heart of
Pharaoh, yet afflicting his subjects for the obduracy thus produced;
instructing Saul to surprise and massacre the Amalekites, even to each
“_suckling babe_”, for a wrong done by their ancestors some hundred
years before, as authorizing the hewing down with a sword the regal
prisoner Agag in cold blood,[21] and sanctioning the destruction of
whole pagan communities by David.[22]
1092. The following is the account given of this favourite of Jehovah:
“And David said in his heart, I shall now perish one day by the hand
of Saul: there is nothing better for me than that I should speedily
escape into the land of the Philistines; and Saul shall despair of me,
to seek me any more in any coast of Israel; so shall I escape out of
his hand. And David arose, and he passed over with the six hundred men
that were with him unto Achish, the son of Maoch, king of Gath. And
David dwelt with Achish at Gath, he and his men, every man with his
household, even David with his two wives, Ahinoam the Jezreelitess,
and Abigail the Carmelitess, Nabal’s wife. And it was told Saul that
David was fled to Gath: and he sought no more again for him. And David
said unto Achish, If I have now found grace in thine eyes, let them
give me a place in some town in the country, that I may dwell there:
for why should thy servant dwell in the royal city with thee? Then
Achish gave him Ziglag that day: wherefore Ziglag pertaineth unto the
kings of Judah unto this day. And the time that David dwelt in the
country of the Philistines was a full year and four months. And David
and his men went up, and invaded the Geshurites, and the Gezrites, and
the Amalekites: for those nations were of old the inhabitants of the
land, as thou goest to Shur, even unto the land of Egypt. And David
smote the land, and left neither man nor woman alive, and took away the
sheep, and the oxen, and the asses, and the camels, and the apparel,
and returned, and came to Achish. And Achish said, Whither have ye
made a road to-day? And David said, Against the south of Judah, and
against the south of the Jerahmeelites, and against the south of the
Kenites. And David saved neither man nor woman alive, to bring tidings
to Gath, saying, Lest they should tell on us, saying, So did David, and
so will be his manner all the while he dwelleth in the country of the
Philistines. And Achish believed David, saying, He hath made his people
Israel utterly to abhor him; therefore he shall be my servant forever.”
1093. Here is massacre, spoliation, base lying to Achish, his truly
noble-hearted friend, whom he deceives into a belief that he had made
the people of Israel abhor him, when it was his intention to become
king of Judea, and of course the enemy of his too-confiding protector,
whenever an opportunity offered.
1094. Praise be to God that he has sent us a new way to religious
light, not associated with this _detestable_ immorality!
1095. Jehovah is made to arrest the sun, in order that Joshua may
slaughter his flying foes. He is described as authorizing the Jews
to extirpate their neighbours and seize their territory. I do most
conscientiously declare that the portrait of Jehovah by the Bible
appears to me more suitable for Satan than for our heavenly Father,
who is represented by the spirits as perfectly impartial and equally
loving to all his creatures.
1096. The example set in the Bible of slandering and persecuting those
who did not believe in its doctrines, has ever been followed out by
scriptural devotees, who would presumptuously represent that it is only
from the Scriptures, which _they_ recognise as the word of God, that a
correct knowledge of the divine attributes can be obtained. But this is
the converse of the truth. As described by Seneca, the Roman Sage, the
God of the ancient theist was to the Jehovah of the Bible as Hyperion
to Satyr. (See Seneca’s opinions of God, 1224)
1097. It appears to me a striking proof how far men can be demented by
educational bigotry, that it should be supposed that their omnipotent
God can require human missionaries’ aid to promulgate or carry out his
will.
Did God a special creed require,
Each soul would he not with that creed inspire?
1098. The _Old Testament does not impart a knowledge of immortality,
without which religion were worthless. The notions derived from the
gospel are vague, disgusting, inaccurate, and difficult to believe._
The Pentateuch did not give the Jews an idea of immortality, nor were
those Jews distinguished for morality, who from other sources than
the Pentateuch embraced a belief in immortality. It has already been
pointed out that the most enlightened sect among the children of
Israel, the Sadducees, did not believe in a future state, while the
Pharisees, who professed to believe therein, appear to have been so
immoral as to be pre-eminently the objects of Christ’s denunciation.
1099. As respects the precepts of Christ, those on which he laid most
stress are not only neglected, but grossly violated, by the opposite
course being sanctioned by the overruling sentiment of society. Nothing
would subject a man to more contempt in Christendom than a tame
submission to blows, or being so poor as to wear patched or ragged
clothes. There are few, if any, in Christendom, who would not rather
have any deficiency in attire attributed to accident or taste, than to
poverty.
1100. I have shown that the idea which the Pharisees entertained of
heaven, as portrayed by Josephus, representing the wicked like the rich
man within sight of the good, would be a hell to a good-hearted angel.
This representation is sanctioned by Christ in his story of the rich
man and Lazarus. The only reward promised to his apostles was worldly
preeminence in the form of judgeships. Hence it were hardly reasonable
for those who are subordinate in merit to the disciples to expect
any better remuneration. Hell is as absurdly as horridly typified by
eternal exposure to interminable fire.
1101. Thus neither among the Jews, nor among Christians, has the Bible
furnished any adequate account of a future state, nor has it been
productive of higher morality; since the only morality which does
exist, _is coupled not only with the neglect, but with the violation
of those precepts which the gospel inculcates_.
1102. Diogenes took a lantern to see if he could find an honest man
in Greece. Were any one to employ a lime-light, he would not in
Christendom find a Christian who carries out in practice the precepts
of his divine Master. If those who know their Master’s will, yet do it
not, are to be beaten with many stripes, while the ignorant pagan is to
bear but few, were it not better to be a pagan than such a Christian
as those are, for the most part, who exist in Christendom? Unless our
missionaries can make better Christians, is it not inhumane to add to
the number?
1103. On calling on a bigoted, self-styled disciple of Christ to show
me anyone who put the precepts of Christ into practice, the reply was,
“_We rely on his merits._” “That is _all_ you do,” said I. “In
common with others of your tenets, you make the blood of Christ a fund
on which every sinner may draw in proportion as he has confidence in
its detersive influence.”
1104. I am supported in some of the views above presented, by a
communication from a believer in revelation, under the signature of
_Bosanquet_, to the Baltimore Church Times, for June 15, 1848. I will
quote a portion of this communication, which is as follows:
1105. “But the want of faith is more open and direct than this, and
it is the more obvious and pointed upon religious subjects. The Bible
is boldly and practically denied in every particular. No class or
body of men believe and obey it, and strange as it may seem, it is by
no nation, or people, or churches, or sects of men, less implicitly
believed and followed than by those very people and sections of the
church who talk so much about it. There are no persons less obedient
to the plain sense and mandates of the written word of God, than those
who most speak of and uphold it as the sole authority and standard,
and reject all assistance from the history of the church and what
is spoken against as tradition. Every class of persons reject some
portion or other of the sacred Scriptures. If you talk to some of
temporal honour and rewards, and the observance of a day of rest,
and the patriarchs, they will say, Oh! that is the Old Testament,
and is abrogated. If you speak to others of good works, they will
say, Oh! that is only in the Gospels, and the Epistles carry us much
beyond that, and are superior to it. Unitarians, again, receive a
Bible of their own; that is, just so many passages are excluded as
will suit their own belief and purpose. Others, of numerous sects,
dwell each upon some half dozen chapters, or passages, or phrases, or
words of Scripture, of the Epistles especially, and dwell upon them
idolatrously and devotedly, to the exclusion of all the rest, so far
as the authority of Scripture is concerned, from belief and practice.
1106. This is even in the religious world—the thinking and reasoning
world. Let us now turn our observation to the world itself; to the
working and practical.
1107. The Bible is denied in every particular. Men do not believe that
we are really to be Christians; that we are to imitate our Lord. They
do not believe that the world could possibly go on if all men were to
act upon pure Christian motives, and up to a perfect Christian rule:
if they were to forgive and forget injuries; if they were not to
resent an affront; if they were to give to people because they asked
them: if they were to lend money without looking for interest; if we
were all to give up luxuries, and style, and costly furniture and
equipage; if we, our cattle and servants, were strictly to observe the
day of rest. How many are there among us who believe that ‘the tree
of knowledge’ is not an absolute good? or that we ought to receive
the gospel with the simplicity of little children. Who believes that
we ought to honour our father and mother, and our sovereign? Who is
there that acts up to the precept that we ought not to judge others in
their character? How many are there who appear to believe that it is
not right to be anxious about the future; that riches are not a good
thing; that the entrance into heaven is easier to the poor man; that
we ought to return a tenth to God; that we would bring a blessing to
give freely and largely to the poor; that children are a blessing and
a gift from the Lord, and that the man is happy who has his quiver
full of them? It is evident that in all these points the Bible is
disbelieved and is practically denied, and does not control or guide
us in our habits and principles of life and society.
1108. Still less do we believe that the public measures, the laws,
and government of the state, and the intercourse with other
nations, ought to be, or can be, carried on and conducted upon
Christian principles. What number or classes of persons believe that
righteousness exalteth a nation? that we are punished according to the
national sins of the people, and for the sins of the rulers? and that
if wicked and irreligious men preside over our councils, we shall as
a nation suffer the penalties of it? or that the conscience of the
government is the conscience of the people, and that our rulers are
bound to take the first care for the pure religion and morals of the
country; and that, if they do so, their righteousness will bring down
a blessing upon the nation?
1109. To come again to more direct practice, and to our own habits of
life. Who is there who thinks _first_ what is right, and according
to the pattern of Christ, and after the will of God, in what he is
about to do, and not what is wise and expedient? Who seeks first the
kingdom of God, and God’s rule of righteousness, and trusts that all
temporal good consequences will follow upon it? Who is there who
thinks and abides _only_ by the rule of what is right and commanded?
We may almost answer in the words of Scripture, ‘There is none
righteous, no, not one!’ Who believes in and trusts to the assistance
and suggestions of the Spirit in his designs and undertakings, and
believes, and acts, and writes, and thinks, as believing that the most
useful and important and influential suggestions of our thoughts and
invention come to our mind by the inspiration of the Holy Spirit, more
than by our own cleverness, and exertion, and memory, and prays for
divine help upon commencing every task, or writing, or undertaking
accordingly? Who forbears strictly and endeavours to expel at once
all thought and every suggestion of the mind in worldly matters on
a Sunday, with confidence and faith that the same and more useful
thought will be supplied on the succeeding week-days, and that the
unqualified dedication and sanctification of the Lord’s day will make
the labour of the six days more effectual and fruitful than would be
that of the seven? Who would believe now that a sabbatical year would
not necessarily be impracticable and ruinous, or that a populous
country could exist under such a rule, or that it would not produce a
debasing and demoralizing idleness?”
1110. Let not the reader infer that these admissions come from a
free-thinker. The following remarks will prove the writer one of the
_faithful_, in the sense in which this epithet argues a mind chained
down by abject enthralment, to put any constructions on facts but that
which is subversive of educational prejudice: “_All the evils of which
the existence is admitted are due to our narrowing down our reception
of truths and facts to the limits of reason—of our own more or less
shallow individual reason._”
1111. Now to me it seems that the nominal profession of a faith in
facts which are absurd and contradictory, and professed reverence
for precepts which are as utterly impracticable as unwise in the
abstract, induces this monstrous incompatibility of the actual morality
of Christendom with the professions of Christians and doctrines of
Christianity.
1112. Our submission to scriptural authority is not to be governed
by our own reason, but by that of persons who lived many ages ago,
originally assumed to be inspired by God, upon human testimony; which
in the case of Spiritualism, or any other than the one in point, is
treated as mere chaff.
1113. It strikes me, from the considerations presented under the head
of Mundane Wealth, that the precepts of Christ were fundamentally
erroneous, so far as they discredit and discourage efforts for the
honest acquisition of wealth. (908.)
1114. God has given the fowls of the air feathers as a natural
clothing, and thus any effort to procure clothing on their part is
rendered unnecessary; he has not given them hands nor intellectual
ingenuity to _spin_ and _weave_. On the other side, with little
exception, man is naturally devoid of clothing, and requires clothes
to protect him from the scorching solar rays or freezing blasts of
winter, but _has_ been furnished with the _hands_ and the _ingenuity_
to _spin_ and _weave_. Under these circumstances, was it reasonable
to allege that man should be governed by the example of the feathered
creation? Was it reasonable to infer that there should be no spinning
or weaving by men, because there neither was nor could be any performed
by fowls?
1115. Again, the lily, like all other vegetables, not only comes into
existence naked, but remains so, since it neither can nor will clothe
itself, and would perish if by any artificial clothing it were shut
out from the influence of the solar rays, and from the absorption of
carbonic acid, which furnishes the vegetable creation with the carbon
requisite for the fibres essential to stability. Hence the allegation
that Solomon in all his glory was not _clothed_ like the lily, is
irreconcilable with the nature and actual state of this beautiful
flower, which is destitute of clothing by nature, and which would
perish if it were clothed. The skin of vegetable leaves, to a certain
extent, performs for them what mouths do for animals. How unreasonable,
then, to argue from one to the other, that man should imitate the
vegetable; or to compare a plant, naturally and of necessity naked,
with a king gorgeously clothed?
1116. The degrading a rich man, whether honest or not, to the level
of a felon or murderer, as respects accessibility to heaven, and of
course favour in the sight of God, is so erroneous, that there never
was a precept which was less respected in practice, by the votaries of
its author. As I have heretofore remarked, the conduct of Christians
is not merely negative in respect to this precept—they do not merely
neglect it; their course is the _converse_ of any obedience to its
dictates. Yet _professed_ Christians while violating their divine
Master’s behests in a way which makes their performance the inverse of
the results which their professions involve, for the most part treat
any person who does not profess devotion for Christ’s doctrines, as
actually more culpable than themselves, and more liable to retribution
after death. This is about as just as for a man, who after marrying
a woman and calling her his wife, should act the inverse of the
obligations imposed by the connubial contract, and then consider an
individual who had never entered into any obligation with her of any
kind, as guilty of sinful neglect in not acknowledging as a wife, one
whom he never married. The question is, who treats the woman most ill,
he who acknowledges but neglects, or he who does not display a hymeneal
devotion which he never led her to expect?
1117. Again, the precept to return good for evil, would, if acted
up to, encourage evil. Were a man to submit quietly to be robbed,
whipped, and cheated, he would encourage robbing, flagellation, and
fraud. Far wiser is the precept of Confucius, “Return good for good;
for evil, justice.” The impracticable precept of Christ is so far from
being carried out by professing Christians, that in their conduct to
the aborigines of Africa, India, and America, they have always been
aggressive, always rewarding the hospitality of the natives with fraud
and violence, and their conduct toward each other is the inverse of the
ultra precept of Christ—“Return good for evil.” They not unfrequently
return evil for good.
1118. There is, as I think, nothing more injurious than the habitual
violation of acknowledged professions. If the violator be aware of
his inconsistency, it involves the incessant perpetration of manifest
wickedness; and if his mind be so cramped by education that he commits
such violations unconsciously, it must degrade the all-important power
of distinguishing good from evil. Thus, in the garb of truth,
Dark error leads
With best intent
To evil deeds,
The bigot to ensnare.
1119. It is this nominal devotion to the doctrines of Christ, with
a demeanour diametrically in teeth of them, which causes that
anti-Christian morality which Bosanquet portrays.
1120. But I am conscientiously of opinion that the respect paid
to Abraham, Jacob, Moses, Samuel, David, &c., by which one five
hundred-millionth of the blood of Abraham is made an honour to Jesus
Christ, is among the reasons of the low state of morality among those
who consider the Bible as the Word of God, and are thus led to view
with indulgence, prostitution, murder, massacre, rape, cheating, and
fraud. Agreeably to the opinion of a champion of Christianity, already
quoted, “The worshipper is assimilated to the imaginary deity whom he
worships.”
1121. With the exchange of two words for two other words, the
verses which Pope ascribes to Eloisa, might well be uttered by
many self-called Christians, who in defending the gospel from any
conscientious attack, hesitate not at any intemperance of language, and
yet think that the marriage _ceremony_ is all that is called for.
1122. “Ah! wretch, believed the spouse of God in vain,
Confessed within the slave of love and man.”
1123. Although the substitution of the words _wealth_ and _power_
for love and man would spoil the rhythm, it would not lessen the
applicability to the great mass of those who call themselves
Christians, while not only neglecting, but positively violating the
precepts of Him by whose blood they still hope, by a due degree of
_faith_, to wash away their transgressions.
1124. The universe, as it is presented to my mind, induces a belief
that it must have a presiding deity of commensurate power. As there
are millions of suns, each having its planets; as the space which
it occupies appears to us little short of infinity; as it must have
endured from eternity, and must endure eternally,—the power and glory
of this presiding deity must be commensurate with his realm, as to
extent and magnificence. Yet evil exists; which can only exist from
choice on his part, or because it cannot be avoided. There must be
a want of will or power to prevent or remove evil. Such is the God
which my reason obliges me to acknowledge. Where impressions are the
offspring of reason, they cannot destroy their parent. But those who
owe their opinions of their deity to tradition, have a deity which, not
having originated from reason, may always be made the means of setting
its dictates aside.
1125. The bigot’s god is a dangerous idol, although he be not
represented by an image; and no less dangerous is any book which owes
authority to hereditary, intolerant dictation and servile devotion.
1126. The fear of public opinion, or a desire to do what is _deemed_
right among men, seems to be the principal motive for religious
professions and church-going in the great mass of society. The
prevailing morality being, as already noticed, not only neglectful
of Christ’s precepts, but absolutely the inverse of them—not only
_permitting_, but _calling_ for a course diametrically opposite, as
respects the acquisition of wealth and submission to wrongs—shows that
it is not generally founded on a desire to cultivate the good will of
Christ, but to square with sectarian opinion. I hold that one cause of
this is, that the conviction of a future state, in which happiness is
in proportion to our deportment here, is not so deep as that which I
now have. Under the conviction which I have, nothing could tempt me to
act in such way as to produce a retrograde influence on my pretensions
as a spirit.
1127. It seems to me, as urged by me before, that no one believing the
language of Abraham, as narrated and sanctioned by Christ, to have come
authenticated direct from the Son of God, and consequently expecting it
to be verified, would render himself liable to the punishment of Dives
for the sake of enjoying the _good things_ of this world.
1128. The idea that souls are to remain in the grave till the “_last
day_,” the procrastination of that day and geological knowledge being
inconsistent with the belief that any such day will arrive, makes the
sinner less fearful, the good less hopeful, and diminishes the number
of those who are actually, in their worldly conduct, influenced by
their hopes or fear of future rewards or punishments.
1129. The expectation of washing away sin through the merit of a
bigoted belief in Christ, co-operating with the vague, contradictory,
and irrational idea of heaven and hell recorded in Scripture, seems to
be the reason why Christians act so inconsistently with the precepts of
Him whom they professedly adore.
1130. Nothing can be more inconsistent with the religion inculcated by
my spirit friends, than the idea of atonement for sin by faith in any
religion, true or false.
1131. Had there ever been any available light let in from the spirit
world, this error had been denounced, and having been thus stamped
as erroneous from on high, could not have acquired or retained its
mischievous hold of so many millions of human beings, by substituting
blind faith for genuine virtue.
_Injurious Influence of unreasonable Restriction._
1132. Another reason why, throughout Christendom, the vices most
deprecated by Christ are those pre-eminently prevalent, is that his
precepts were absolutely impracticable, unless explained away in the
style of Lord Peter in the “_Tale of a Tub_.”
1133. Some of the excellent Society of Friends may, as respects war,
have been obedient to the precepts of Christ, and probably in other
respects deviate from them less than most other sects; but as to
wealth their course is the inverse of giving away their money. They
are rationally among the most active and successful in the honest
acquisition of money. In this they would act morally, excepting the
violation of their recognised obligation to obey the precepts of Christ.
1134. Does not experience show that nothing is more injurious to morals
than unreasonable restraint? This has been seen in the profligacy of
the children of puritanical sectarians. To disobey an unreasonable
restriction always appears comparatively a trivial offence. Going to
a play, in the opinion of the mass of the world, is not sinful; but
for a minor to go to a play in disobedience of parental authority,
by stealth, deception, or lying, becomes sinful delinquency, and
introduces a habit which may lead to crime as wicked as that of the
conduct of Jacob to Esau. Lying and deceiving for venial purposes will
soon induce the habit. The restriction from eating pork or drinking
wine has no doubt induced much deception and falsehood among the
followers of Mohammed, and thus made a crime where none would have
existed. In like manner, the putting a rich man on a footing with a
felon, as respects access to heaven, forbidding the resistance to blows
or spoliation, makes almost every professed Christian practically
unfaithful to his professions, and of course an infidel of the worst
kind. More or less of this infidelity is involved in various ways, as
above admitted by “Bosanquet.”
1135. If the history of Christianity, so called, be reviewed, it will
be found that the deviations from the precepts of Christ during the
present age are quite venial, compared with those which took place
during the thousand years or more in which Romanism had the ascendency.
1136. A painful picture of the morals of the clergy during that period
may be found in a recent work by Bishop Hopkins of Vermont. It would
seem as if the crimes and indecency displayed during the Middle Ages,
exceed even those of Abraham, Moses, Jacob, and David, and Samuel, the
cruel, despotic pope of Judea. The deposition of Saul for not killing
Agag, and his hewing his royal prisoner down with a sword in cold
blood, may have been looked to as a justification of pontifical cruelty
and despotism.
_No one would believe that a capable farmer would make such a mistake
as to sow garlic instead of wheat. Yet God, while represented as
having intended to sow Protestantism, is considered as having caused,
throughout Christendom, a crop of Catholicism, in the Roman or Grecian
form, for more than a thousand years; those weeds still occupying more
than half of the whole soil._
1137. The immense importance attached by mankind to correct religious
impressions is demonstrated, in the first place, by the enormous
expenditure throughout this world in sustaining those who are conceived
by their constituents to be the true expounders of religion;[23] and,
in the second place, by the blood and treasure which have been expended
either in missions or in wars, for the extension or defence of the
impressions believed by various sectarians to be the most accordant
with truth.
1138. Yet it must be plain that in no case has there been any higher
evidence than that of an _alleged_ human communication, direct or
indirect, with some recognised deity, if not the true God. If the will
of God has ever been revealed, the number who have actually pretended
to an interview with him, or with any immortal subordinate spirit
are very few. The Old Testament depends upon the testimony of Moses
and a few Hebrew prophets, whose inspiration rests upon their own
allegations, respecting themselves or each other.
1139. As regards the basis of Christianity, there are two
irreconcilable opinions: one held by the Protestants, the other by the
Roman Catholics; since although there is a great diversity of opinion
between Protestants, there is between all Protestants and Papists
this difference: The latter relying on their own church as the sole
depository of all the evidence of Christianity, do not allow any direct
recourse to Scripture for a rule of faith. The former reject the claims
of the church of Rome, and resort to the gospel for their rule of
faith.[24]
1140. But wherefore should such implicit confidence be placed in
language alleged to have been held by Moses or any other ancient
author? or should they be credited, even when they allege God to have
used such words as these, “_Let me wax hot in my wrath that I may
consume them._” The motive for this imputation against God, was that
Moses might take credit for _moderation_ in slaughtering only three
thousand of God’s chosen people in one day, for worshipping a golden
calf, made by his own brother, afterward made high-priest. Thus the
ringleader, being the brother of Moses, was loaded with honours, while
those whom he led astray were to be massacred in cold blood. Yet it
is on such witnesses as this blood-thirsty, blasphemous bigot, that
orthodoxy relies for assuming the Pentateuch to be the word of God,
censuring, if not persecuting, all who do not concur with it.
1141. The intercourse with the angel Gabriel rests upon the evidence
of Mary alone, who was interested immensely to make her child a god,
instead of being her illegitimate offspring. Of the dream of Joseph
there can be no witness besides himself. But would a dream be now
admitted as testimony in any court of justice.
1142. The diversity of opinion existing between Romanists and
Protestants, are briefly exhibited in the subjoined quotations from the
controversy between Archbishop Hughes and the Rev. Mr. Breckinridge.
They have already been cited by me in a pamphlet on the better
employment of the first day of the week. Here are the opinions of two
men highly qualified to judge. In one, we have an eminent champion of
Romanism; in the other, a no less able champion of Calvinism. To the
latter belongs the distinction of having persecuted the Quakers and
witches, and of having roasted Servetus; to the former, putting some
hundreds of thousands to death or torture by the sword, the rack, or
the fagot.
1143. Agreeing with each of the parties that the other is in the wrong,
I, of course, assume that they are both in error. Taken together, they
may be considered as proving that there is no evidence in favour of
Christianity, which I have not the authority of eminent Christians for
rejecting. In the 29th page of the controversy between himself and
Breckinridge, Bishop Hughes speaks as follows:
1144. “My fourth argument was, that the Protestant rule of faith
actually undermines the authority of the Scriptures, by extinguishing
the proofs of their _authenticity_ and _inspiration_, and consequently
terminates in moral suicide. Just imagine to yourself an ordinary will
or testament, written but twenty years ago, purporting to be the last
will and testament of a wealthy deceased relative, and designating
you as _heir_, but without either signature or probate, and ask
yourself what it would be worth? Could such a document establish its
own authenticity? And yet this is precisely the situation to which
the Protestant rule of faith reduced the Scriptures, by which, and
_by which alone_, their authenticity could have been established. St.
Augustine, of whom Presbyterians are sometimes wont to speak with
respect, declared that it was the testimony of the church which moved
him to believe in the Scriptures. But _now_ the order of belief is
‘reformed.’ Men pick up (pardon the phrase) the sacred volume, as they
find it floating on the sea of two thousand years, and by one great
but _gratuitous_ act of belief, which flings all intermediate church
authority and tradition to the winds, they say ‘the Bible is the Bible,
and we are its interpreters, every man for himself.'”
1145. It seems not to have occurred to the right reverend champion of
the Catholic creed, that it is not more true that a testament without
witnesses is of no validity, than it is true that the testimony of
witnesses claiming under the will, cannot be admitted. A document
written after the death of the testator would not be considered in
a court of justice as entitled to the name of a testament. But were
persons to write a will after a man’s death, and bring it forward,
claiming under it supremacy, would their claim produce any result
beside derision?
1146. The distinguished prelate justly treats the gospel as resting on
the traditionary evidence of the church; since, as he truly urges, the
church existed before the gospel, having been instituted at the time
when his instructions were given to the apostles by Christ.
1147. But how much value is to be attached to the testimony of the
church, may be learned from the following opinion of the learned
clergyman to whom I have alluded as the other party in the controversy,
(pages 35, 36:)
1148. “_The unwarrantable liberties of your church with the word of God
show her fallible to a deplorable degree._
1149. _Your rule, if observed, requires implicit faith in the decretals
and interpretations of fallible men, which is subversive of the very
nature and end of religion in the soul._ Faith supposes knowledge,
conviction on evidence, and trust in God, founded on a belief of
divine truth; but your rule requires unconditional submission to the
dicta of the church in the lump. The ‘_Carbonaria fides_,’ or faith
of the collier, is the very faith required. It is as follows: When
asked, ‘What do you believe?’ he answered, ‘I believe what the church
believes.’ ‘What does the church believe?’ _Ans._ ‘What I believe.’
‘Then what do you and the church together believe?’ _Ans._ ‘We both
believe the same thing.’ This is the grand catholicon for believing
every thing, without knowing any thing. In this soil grew the maxim
that ‘ignorance is the mother of devotion.’ It is believing by proxy,
or rather not believing at all, in the true sense. Here is the secret
of the unity of your church.”
1150. To conclude, I agree with the right reverend able and learned
archbishop, that Christianity has no witnesses but those disciples
of Christ whom he calls the church; but I also concur with his able,
learned, and reverend opponent, that the said church is neither
competent as a witness, nor reliable as a foundation for Christianity.
1151. Breckinridge does not perceive that the gospel on which he
relies, and the recorded traditions which ascribe that work to
inspiration, have no better foundation than the testimony of _fallible_
men.
1152. Manifestly, however, the authority of the church of Rome cannot
be overset without oversetting the authenticity of the Christian
religion.
1153. Could any one believe that an experienced farmer would sow a
field with garlic when intending to have a crop of wheat? Would not
the conclusion be that if a field upon his farm were occupied by that
objectionable weed, it must have been the spontaneous production of
the soil, not of a mistake so gross on his part? Yet our prescient God
is represented as so much inferior in foresight to an ordinary farmer,
that while the religious soil of Christendom was for ages occupied with
crops of Catholicism, in the Grecian or Roman modification, the seed of
Protestantism was sown by God through his son and vicegerent, Christ,
intending to have the soil occupied by Protestantism. Manifestly,
either it was intended that Catholicism should prevail, as above
described, or an omnipotent, omniscient, and prescient God did not
preside over the seeding.
1154. Yet notwithstanding this diversity as to the true import of
Christianity between the most distinguished Christian sectarians,
each sect conceives itself justified in propagating its own peculiar
opinions among ignorant pagans. The principle being thus sanctioned,
that those who _believe_ themselves to have become acquainted with
religious truth, are justified in propagating a knowledge of it,
wherefore should not that privilege be exercised by a spiritualist as
well as a Christian?
1155. Humility is one of the virtues inculcated by Christ; but if
his disciples assume to themselves a peculiar capacity to know what
is true, and an exclusive right to teach what they thus assume to be
truth, there will be no humility in their practice, however it may be
blazoned among their professions.
1156. The view which I have presented in the preceding pages is
corroborated by a personage of no less authority than William Pitt,
afterward the Earl of Chatham, and prime minister of England. His
opinions, alleged to have been originally published in the London
Journal for 1733, are as follows:
_Letter of William Pitt._
“_Pure Religion and undefiled before God and the Father, is this: to
visit the Fatherless and Widows in their afflictions, and to keep one’s
self unspotted from the World._”
1157. “_Gentlemen_: Whoever takes a view of the world, will find,
that what the greatest part of mankind have agreed to call religion,
has been only some outward exercise esteemed sufficient to work a
reconciliation with God. It has moved them to build temples, flay
victims, offer up sacrifices, to fast and feast, to petition and
thank, to laugh and cry, to sing and sigh by turns; but it has not
yet been found sufficient to induce them to break off an amour, to
make a restitution of ill-gotten wealth, or to bring the passions
and appetites to a reasonable subjection. Differ as much as they
may in opinion concerning what they ought to believe, or after what
manner they are to serve God, as they call it, yet they all agree in
gratifying their appetites. The same passions reign eternally in all
countries and in all ages, Jew and Mohammedan, the Christian and the
Pagan, the Tartar and the Indian, all kinds of men who differ in almost
every thing else, universally agree with regard to their passions.
If there be any difference among them, it is this; that the more
superstitious, the more vicious they always are, and the more they
believe, the less they practise. This is a melancholy consideration
to a good mind; it is a truth, and certainly above all things, worth
our while to inquire into. We will, therefore, probe the wound, and
search to the bottom; we will lay the axe to the root of the tree, and
show you the true reason why men go on in sinning and repenting, and
sinning again through the whole course of their lives; and the reason
is, because they have been taught, most wickedly taught, that religion
and virtue are two things absolutely distinct; that the deficiency
of the one might be supplied by the sufficiency of the other; and
that what you want in virtue, you must make up in religion. But this
religion, so dishonourable to God, and so pernicious to men, is worse
than Atheism, for Atheism, though it takes away one great motive to
support virtue in distress, yet it furnishes no man with arguments to
be vicious; but superstition, or what the world means by religion, is
the greatest possible encouragement to vice, by setting up something
as religion which shall atone and commute for the want of virtue. This
is establishing iniquity by a law, the highest law; by authority, the
highest authority; that of God himself. We complain of the vices of the
world, and of the wickedness of men, without searching into the true
cause. It is not because they are wicked by nature, for that is both
false and impious, but because to serve the purposes of their pretended
soul-savers, they have been carefully taught that they are wicked by
nature, and cannot help continuing so. It would have been impossible
for men to have been both religious and vicious, had religion been made
to consist wherein alone it does consist; and had they been always
taught that true religion is the practice of virtue in obedience to the
will of God, who presides over all things, and will finally make every
man happy who does his duty.
1158. This single opinion in religion, that all things are so well
made by the Deity, that virtue is its own reward, and that happiness
will ever arise from acting according to the reason of things, or that
God, ever wise and good, will provide some extraordinary happiness for
those who suffer for virtue’s sake, is enough to support a man under
all difficulties, to keep him steady to his duty, and to enable him
to stand as firm as a rock, amid all the charms of applause, profit,
and honour. But this religion of reason, which all men are capable
of, has been neglected and condemned, and another set up, the natural
consequences of which have puzzled men’s understandings, and debauched
their morals, more than all the lewd poets and atheistical philosophers
that ever infested the world; for instead of being taught that religion
consists in action, or obedience to the eternal moral law of God, we
have been most gravely and venerably told that it consists in the
belief of certain opinions which we could form no idea of, or which
were contrary to the clear perceptions of our minds, or which had no
tendency to make us either wiser or better, or, which is much worse,
had a manifest tendency to make us wicked and immoral. And this belief,
this impious belief, arising from imposition on one side, and from want
of examination on the other, has been called by the sacred name of
religion, whereas real and genuine religion consists in knowledge and
obedience. We know there is a God, and know his will, which is, that we
should do all the good we can; and we are assured from his perfections,
that we shall find our own good in so doing.
1159. And what would we have more? are we, after such inquiry, and in
an age full of liberty, children still? and cannot we be quiet unless
we have holy romances, sacred fables, and traditionary tales to amuse
us in an idle hour, and to give rest to our souls, when our follies and
vices will not suffer us to rest?
1160. You have been taught, indeed, that right belief, or orthodoxy,
will, like charity, cover a multitude of sins; but be not deceived;
belief of, or mere assent to the truth of propositions upon evidence,
is not a virtue, nor unbelief a vice; faith is not a voluntary act,
does not depend upon the will; every man must believe or disbelieve,
whether he will or not, according as the evidence appears to him. If,
therefore, men, however dignified or distinguished, command us to
believe, they are guilty of the highest folly and absurdity, because
it is out of our power; but if they command us to believe, and annex
rewards to belief, and severe penalties to unbelief, then they are most
wicked and immoral, because they annex rewards and punishments to what
is involuntary, and, therefore, neither rewardable nor punishable.
It appears, then, very plainly unreasonable and unjust to command
us to believe any doctrine, good or bad, wise or unwise; but, when
men command us to believe opinions which have no tendency to promote
virtue, but which are allowed to commute or atone for the want of it,
then they are arrived at the utmost pitch of impiety, then is their
iniquity full; then have they finished the misery, and completed
the destruction of poor mortal man; by betraying the interest of
virtue, they have undermined and sapped the foundation of all human
happiness; and how treacherously and dreadfully have they betrayed it!
A gift, well applied, the chattering of some unintelligible sounds
called creeds; an unfeigned assent and consent to whatever the church
enjoins, religious worship and consecrated feasts; repenting on a
death-bed; pardons rightly sued out; and absolution authoritatively
given, have done more toward making and continuing men vicious, than
all the natural passions and infidelity put together. For infidelity
can only take away the supernatural rewards of virtue; but these
superstitious opinions and practices have not only turned the scene,
and made men lose sight of the natural rewards of it, but have induced
them to think, that were there no hereafter, vice would be preferable
to virtue, and that they increase in happiness as they increase in
wickedness; and this they have been taught in several religious
discourses and sermons, delivered by men whose authority was never
doubted, particularly by a late Rev. prelate, I mean Bishop Atterbury,
in his sermon on these words: ‘If in this life only be hope, then we
are of all men the most miserable,’ where vice and faith ride most
lovingly and triumphantly together. But these doctrines of the natural
excellency of vice, the efficacy of a right belief, the dignity of
atonements and propitiations have, beside depriving us of the native
beauty and charms of honesty, and thus cruelly stabbing virtue to the
heart, raised and diffused among men a certain unnatural passion,
which we shall call a religious hatred—a hatred constant, deep-rooted,
and immortal. All other passions rise and fall, die and revive again;
but this of religious and pious hatred rises and grows every day
stronger upon the mind as we grow more religious, because we hate for
God’s sake, and for the sake of those poor souls, too, who have the
misfortune not to believe as we do; and can we in so good a cause hate
too much? the more thoroughly we hate the better we are; and the more
mischief we do to the bodies and states of these infidels and heretics,
the more do we show our love to God. This is religious zeal, and this
has been called divinity; but remember, the only true divinity is
humanity. W. PITT.”
_Offer of Guidance by a Mundane Spirit._
1161. The Rev. Allen Putnam, whose narrative of his conversion to
Spiritualism, has been submitted, gave a very sensible and interesting
lecture on this new doctrine, at the Melodeon, in Boston, last October.
One of his remarks struck me as being very well warranted by my own
observation and experience. He said that we are wont to express
indignation at the absurd, cruel, and unnatural Chinese custom of
cramping the female foot; but to him it appeared that in Christendom
a much worse practice existed, that of cramping the minds of females
by bringing them up zealous sectarians, their opinions, in general,
being determined by their parentage. Thus Miss A. is a Romanist; Miss
B. an Episcopalian; Miss C. a Calvinist; Miss D. a Methodist; Miss E. a
Jewess; all most excellent creatures in any other respect excepting the
effects of educational sectarianism, which had been interchanged, had
their parentage been commuted. (259.)
1162. One of the blessings of Spiritualism, according to my view,
is, that this cramped state of the mind, which attaches importance
to various phases of analogous educational error, will be removed by
receiving their opinions from the same source. But it seems that one
of the most amiable and interesting among those angelic devotees, has
been actuated by the same anxiety for my salvation from hell, that I
have felt for her emancipation from the educational ligatures imposed
upon her otherwise excellent understanding. The following letter is the
fruit of her zeal in my favour:
August 1, 1855.
1163. _My dear Sir_: You have too much kindness yourself, not to
receive in kindness what is so intended; and you have too much
politeness not to grant as much as you ask of a friend. I, therefore,
with all confidence, send you the enclosed letter, written by one
of the first intellects in the country. Now, if when you send your
pamphlets and the papers you wish me to read, you will state that you
have read this letter, (_with_ the _care_ you wish me to read yours,)
not to refute but to comprehend the mind of the writer, I will do the
same. But, as what I send to you requires higher power than any power
in _created_ man, I will continue to pray to this higher power, this
Creator of all things, that you may so read under his blessing and
guidance, (before whom you and the very world upon which you tread, are
but a molecule or mite,) that _you_, I say, may find that salvation for
your immortal soul, which you seem so much to desire. If you believe
that your father and sister exist, and consequently, that you _have_
a soul that cannot die, you must feel a deep anxiety with us all for
the future welfare of this soul, and will not treat with indifference
the attempt to offer you that which is a complete satisfaction to your
friend!
1164. I would avoid argument, as two persons at opposite points
can never see the objects in the same light; but I send simply the
Christian’s plan of salvation, to which I only ask you to attend as
carefully as I attended to the statement of your theory. When I return
to New York permanently, I will inform you. As I am anxious to retain
these papers, and life is uncertain, please so arrange them that they
may easily be found, should any thing happen.”
1165. The following lines, which are subjoined in the title page of my
pamphlet, addressed to the Episcopal clergy, would have forewarned any
but an enthusiast, that there was an outwork to be conquered before any
impression could be made:
1166. If God can creatures make to suit his will,
Foresee, if they can, his design fulfill,
Wherefore those creatures to trial expose,
Traits to find out, which he thus foreknows?
1167. Persons who should differ about axioms could never agree in
mathematical demonstrations, nor is it possible for A and B to agree in
theology, when A assumes what to B appears to comprise a contradiction
within its premises and conclusions. Having for years held the opinion
conveyed in the above lines, to be self-evident truth, it is of course
useless to debate with those who take an opposite view, especially
just at this time, when I believe that opinion to be sanctioned by my
spirit friends. This opinion was urged in my letter to the Episcopal
clergy; yet this kind adviser has not seen, or has not taken pains to
understand, its all-important bearing.
1168. The letter of this charming woman commences with begging the
question. It is assumed that the arguments of her clerical friend
_require for comprehension a higher power than any power created in
man_. But this to me appears fanatical presumption, just as much as
it would be in any other sectarian. The excellent authoress of the
epistle puts herself in a class of females whom it has been my object
to emancipate from the restraint imposed upon their minds, no less
cramping than that to which the feet of Chinese ladies are subjected.
1169. It must be evident, that unless there was a successful precursory
effort by facts and reasoning, to make me believe that what appears
to me _below_ good sense, is actually above it, her inference that
discussion would be useless is quite evident. But this amounts to an
admission that the opinions which it is her object to impart, are not
founded in reason.
1170. Her clerical friend falls into the same error, as will appear
from the following quotation. The last postulate in the world which
he could induce me to admit, would be that any thing which owes its
existence entirely to barbarous, wicked, ignorant, covetous, and
blood-thirsty men, can be God’s word, and, therefore, paramount to
human reason.
1171. How would he enable an idiot to believe in the Bible, or in any
thing? Is not our capacity to believe correctly, greater as our reason
is better by nature? It is only through his own intellectual faculties
that he has received his opinions and can defend them. It is through my
reason that my head and heart repel the Old Testament as, for the most
part, the work of a set of unprincipled bigots, comprising allegations
which the present state of astronomy and geology demonstrate to be
fallacious, and which, independently of that cramping of the intellect
by education, which it is my ardent desire to remove, would be
denounced replete with indecency, immorality, and misrepresentation of
God.
1172. It is striking that this kind lady, in referring to my sister and
other spirit friends, should suppose that I would slight the _direct
heartfelt evidence received from them_, in obedience to _impressions
felt by her in common with every other devotee to any religion
whatever_. They could, with just as much consistency, appeal to their
tenets, and assume their “Koran,” their “Shasters,” or “Zendavesta”
to be above my reason.
1173. But the whole tenor of this application shows that the
authoress expects to set aside the results of nearly twenty months’
investigation, creating in me a firm devout conviction that I have a
correct knowledge of the spirit world, received through my relatives,
friends, and high spirits, in deference to those of a set of people
of whom I know nothing but ill. May God do that for her which she
has so benevolently implored for me, and remove from her brain the
influence of educational narrowness. I would utter the same aspiration
for the divine whom she has brought in as her advocate, who I
hope as _sincerely_ believes what he alleges, as I believe in the
communications of my guardian spirits.
1174. But this superior intellect, it will be shown, falls into one of
the most inexcusable errors, into which a tyro in reasoning can fall,
that of founding his arguments on premises which are emphatically
denied by the other party—a gross begging of the question, that the
Bible is the word of God, and paramount to human reason.
1175. In a subsequent part of this letter, Hume’s excellent rule is
set aside: that we must weigh the probability of the evidence against
the improbability of the miracle. Rochefoucault alleges, ‘Tis better
to tell a probable lie, than an extremely improbable truth. By what
evidence can any record be proved true, when it is vastly more probable
it should be false, than the facts recorded by it should be true.
1176. Manifestly, there are but these two ways in which any record can
command credence: either there must be external evidence sufficient to
weigh against the improbability of the facts which it has recorded;
or those facts must be of a nature to create belief from their
probability, from what is called internal evidence. As to external
evidence, clearly any amount of that, may be adduced without creating a
belief in spiritual manifestations. Human evidence is wholly inadequate
to prove any thing which sectarianism does not wish to admit.
Considering the external evidence of Scripture as vastly inferior to
that on which Spiritualism is founded, and the miracles recorded, and
the doctrines taught, as carrying no evidence of their truth, but the
contrary, I do not understand upon what reasonable ground they are to
be identified with the word of God.
1177. This fascinating lady supposes that she gave ear to my exposition
of my views; but I am under the impression that she is quite deaf
to any thing that does not concur with her fanatical impressions,
otherwise she would never have looked upon me as one to be converted
from the opinions which I entertain by the reasoning of her clerical
friend, beginning with a begging of the question: assuming that
revelation is God’s word, in order to prove it to be God’s word.
1178. So the Bible is true because of the miracles which it records;
and these are true because the Bible records them!
1179. If she can so confine her mind as to become master of the
pyramid of facts which I have raised in favour of Spiritualism, she
will perceive that all other evidence of immortality sinks into
insignificance as compared with it. Now all this may be nominally
abrogated by denying the truth of it. But if I do not rely on my own
senses, is it likely I shall rely on those of other persons, in whom I
have no more confidence than her clerical adviser and herself have in
Mohammed and his disciples.
1180. I subjoin a portion of the letter of the clerical champion,
whose reasoning this interesting devotee deems so conclusive. I have
gone over the whole of it, and have ascertained that by substituting
Allah for God, Mohammed for Christ, Prophet for Redeemer, Mediator
for Saviour, it has a qualification which would be deemed a merit
elsewhere, if not in Christendom: it would serve just as well to uphold
the religion of Mohammed, as that of Christ.
1181. The letter is so long that it would occupy too many pages to
give the whole; but I will give a portion, sufficient to show how the
reasoning, on which many sectarians rely, may be just as good for any
other creed, founded on an arrogation of premises, as that for which
they contend.
1182. “Allah forbid that I should depreciate the value of reason in
any of its offices. Reason is Allah’s gift to man, and must be used as
Allah designs. But so is the Koran Allah’s gift to man, and must be
used as Allah designs. Two gifts from the same perfect being cannot
conflict with each other. The Koran in its teachings and revealings may
go beyond or rise above the comprehension of our reason, because reason
in man is a finite and imperfect gift, while the Koran from Allah
opens the mind of an infinite and perfect being. But the Koran does
not and cannot in any thing contradict reason, because Allah does not
and cannot contradict himself. Unless, therefore, you are prepared to
say that the Koran is _not_ Allah’s gift to man—if you are a believer
in its true divine inspiration—you must see and admit that when the
Koran, as Allah’s mouth, reveals any thing which _our_ reason cannot
as yet comprehend, because beyond or above, though not against, that
reason, then _Faith_ must submissively receive the revelation addressed
to it, and _Reason_ stop her speculation and shut her mouth at the
limit which Allah has set. Reason has to do with the _evidences_ which
show the Koran _to be_ Allah’s gift; with the grammatical and intended
_sense_ of what Allah taught and revealed in the Koran, and with the
_use_ of what in the Koran is clear to the comprehension of man. But
here Reason’s province ends. When the Koran goes beyond or rises above
this point, _Reason must_ pause and adore, and Faith must go forward
and receive. I do not hold, as you intimate, that the right exercise
of reason ‘is impious,’ or that Reason is to be _discarded_ and Faith
_substituted_, if by this be implied any thing _incompatible_ between
the proper offices of Reason and Faith; but I mean that _our_ finite
reason is to _stop_ at the limit assigned her by her _author_, and let
_Faith_ as a _higher_ power go forward and receive what Allah teaches
or reveals to her acceptance. Faith can now receive more than Reason
can as yet comprehend. She _does_ so in the province of _nature_; she
must do so in the province of _revelation_. This cannot be denied
without taking at once the ground of the infidel—a ground from which, I
doubt not, you would shrink back as from the border of an open pit of
destruction.
1183. I am thus brought to your remark, that ‘The Mohammedan system,
as generally received, is not difficult to understand.’ If this be
strictly true, it must be because that system, ‘as generally received,’
is not the _true_ system; for, in this sense, or as _truly_ and
_rightly_ received, the Mohammedan system contains various things
which it is difficult to understand, if by understanding be meant
_comprehending_. We may, indeed, _understand_ that a fact or a truth
_exists_ or is _revealed_, while that fact or that truth _itself_ is,
for the present, utterly beyond or above our _comprehension_. And this
is precisely the case with the Mohammedan system _rightly_ viewed. It
contains various facts and truths which _our_ reason cannot yet fathom.
Natural reason loves to _separate_ and set aside these great and high
things from the Koran as _non-essentials_, and then to busy itself with
those parts of the Koran which are level with its own height; pleased
with the dream that it has grasped _enough_, has grasped _all_ that can
be of any real value. Believe me when reason does this, for one who has
the Koran in his hands, she plays at a perilous game.
1184. The main position which I have thus far taken is, however,
virtually conceded in another part of your letter. Alluding to
what I had urged as to the importance of acknowledging Mohammed as
your mediator, and relying on his mediation only for justification
as all-sufficient, reconciling all difficulties, and removing all
embarrassment from the consideration of the union of justice and
mercy in the deity, you say: ‘But _does_ it remove all embarrassment?
Is not Allah himself the author of the plan of salvation? Was not
Mohammed himself Allah, and also his vicegerent?’ The _impossibility_
of answering these questions satisfactorily to the plainest reason,
teaches me to recoil from the impiety of inquiring _how_ my Maker will
save me or reconcile his own attributes? I know full well that the
great mass of human minds are totally incapable of considering such
a subject with any approximation to a solution of it, and therefore
do I feel that the eternal salvation or condemnation of mankind does
not depend on such theological questions. Here you directly admit the
inability of reason in most minds satisfactorily to comprehend some of
the great and high points of the Mohammedan system, and the consequent
impiety of her _attempting_ such a comprehension. You might as well
explicitly admit her inability for this comprehension in _all_ minds;
for _no_ mind in its present state can by _reason alone_ grasp all that
Allah has revealed in the Koran. These great and high things are not
proposed to reason _alone_, but to reason so far as their _evidence_ is
concerned, and to _faith_ so far as their substance is to be received.
Reason may satisfy herself that they _are_ revealed. _Faith alone_ can
take in the substance which they contain. When they _are_ proposed to
it, faith _must_ receive them, or salvation cannot come, whether the
reason of the individual addressed be the ‘plainest’ or otherwise.
1185. Your _argument_ in the above extract does not satisfy me so well
as your _admission_. From the inability of the great mass of minds
satisfactorily to comprehend the high mysteries of the Koran, you infer
that the ‘eternal salvation or condemnation of mankind does not depend
on such theological questions.’ Certainly, the salvation of mankind in
the mass does not depend on these or any other theological questions;
if by this be meant depending on the ability to _comprehend_ such
questions, because the points involved in these questions, so far as
they are mysteries, are proposed not to _reason_ as _comprehending_,
but to _faith_ as _receiving_. But do you mean to be understood as
saying, that when the Koran is put into any man’s hand, and when Allah
through the Koran opens to that man his _revealed_ way of salvation,
the individual thus approached may accept what is level with his
_reason_, but reject what is proposed to his _faith_ and _above_ his
reason, and that yet notwithstanding such rejection he may reasonably
hope to be saved? If so, I ask you by what right you argue thus? Who
is Allah, and what is man? When he tells you the way in which he will
save you, not the mass of mankind or the heathen to whom the Koran has
never come, but _you yourself_, what right have you to say that _your_
salvation does not depend on your faith’s reception of those very
things which are above your reason’s comprehension? How do you know
but that the whole efficacy of the plan _proposed to you_, depends on
your receiving the great facts and truths propounded to your _faith_?
‘Faith _itself_, I admit,’ you may contend, ‘does not save any man; it
is the Mediator that saves.’ But you have no right to say, or think,
or hope that he will or can save _you_ with the Koran in your hand,
in any other way than that which in the Koran he proposes to your
_faith_. And if when he demands your _faith_ in what surpasses your
reason, you withhold that faith, and plead the sufficiency of what he
has incidentally made level with your _reason_, do you not thereby
show that you have not the spirit which he requires, and that you are
yet none of his? In the Koran he has not only revealed to you his
mission and sanctification, but also proposed to you his mediation as a
propitiation for your sin; and he has told you that ‘you must be _born
again_,’ not only of water, but also ‘of the spirit;’ that except you
be converted and become as a ‘little child, you shall not enter into
the kingdom of heaven;’ and that ‘he that _believeth_ and is baptized
shall be saved, but he that _believeth not_ shall be _damned_:’
‘_believeth_’ not a _part_ only, but the _whole_ of the Koran then
intrusted to its Ulemas. Here he explicitly demands your faith in the
whole Koran. But suppose it had been otherwise, suppose he had simply
opened to you _a_ way by which he could _certainly_ save _you_, without
saying any thing about _faith_, as the one great and necessary receiver
of the facts and truths involved in that way; I ask, would not a
rejection of a _part_ of those involved facts and truths be equivalent
to a rejection of the whole? Would it not display the same spirit as a
rejection of the whole? Would it not show that you were not walking in
_his_ way, but in some _other_ which you supposed _might possibly_ be
found? Nay, would it not show that in your heart you had no confidence
in him as a mediator; that you even rebelled against his right to
prescribe to you the terms on which he would save you?”
1186. To conclude, with respect to this guardian angel of my soul, to
whom this digression owes its existence; it may comfort her to know
that I conceive myself so securely protected and guided already, and
so sure of the result of that guidance and protection, that I would
advise her, in my turn, to consider well whether she ought not to pray
to God to give her a little more light respecting her own destiny,
than is afforded by the book which is vaunted as being above reason,
and as being the word of God. Does she conceive the subterranean cave
with the “_lake of unquenchable fire_,” in which Dives is roasting
in sight of the blessed, to be so satisfactory as to be unwilling to
hear of a preferable abode in the azure sky? Does she aspire to some
official position commensurate with that of the judgships which Christ
promised his disciples? If it is to procure me a place in the heaven
described in Scripture, I beg leave to decline, being pre-engaged; and
therefore give her an invitation to meet me hereafter in the glorious
abode to which I confidently aspire, and where I shall feel myself
especially called upon to render her my assistance to rise from the
inferior though happy sphere to which, with her present opinions, she
is destined.
1187. I would recommend to her, and to others in the same predicament,
the perusal of the influence of the conversion to Spiritualism on my
friends, as presented in this volume. I would also recommend her to
study the comparison made between the heaven and hell of Scripture and
that of Spiritualism, as herein presented.
1188. I hope my would-be mundane guide to salvation will find in the
verse and prose addressed to me by one more nearly allied (215, 250,
538) a sufficient apology for declining her kindly-tendered guidance,
especially as the path through which she would lead me is known to this
excellent relative, who has frequently passed and repassed it during
her residence of more than two years in the spirit world, while to my
mundane friend it is as yet unknown, and, as I believe, misapprehended.
But although my mind has not been converted to her view of the service
tendered, my heart will never cease to be gratefully inclined toward
one who, while actually in want of guidance herself, thought so much of
the supposed deficiency from which it is imagined I suffer.
_Improper use of the epithet Infidel, as used in the parodied quotation
from the Clergyman’s Letter._
1189. If a man cannot be guilty of infidelity to another man’s wife,
how can he be guilty of infidelity to another man’s religion? The
Mohammedan wrongfully calls the Christian “infidel,” because he does
not believe in Mohammed; and as wrongfully is the epithet retorted,
because the Mohammedan does not believe in Christ. The epithet can only
be truly applicable to those who, while professing a religion, do not
act up to their professions. In this sense, Christendom, so called,
teems with infidels to Christianity.
_On Atonement._
1190. Since my spirit sister’s translation to the spheres, she has
risen from the fifth to the sixth sphere. It has been alleged by her
that her ascent was retarded by her belief in the atonement. I subjoin
some reasoning on that subject:
1191. As respects free-will, Dr. Johnson shrewdly said that all
practice is in its favour, all theory against it; but whatever view
may be taken on this subject, no one can deny that _so far as it is
possible for sin to be avoided_, it must be within the power of God
to make men virtuous. The fact that they are not sinless, must arise
either from his not wishing to make them more virtuous, or from his
inability to make them so. That he does not make them free from sin
implies either a want of will or a want of power.
1192. But whatever may in this respect be true, his omniscience must
have enabled him to perceive the result beforehand, and of course it
is inconceivable that he would, consistently with his goodness, have
created them, foreknowing that they would be so wicked as to deserve
eternal punishment.
1193. All this it was in his power to obviate by not creating men, or
by making their temptations less, or their power of resistance greater.
But foreseeing their wickedness, and imposing fetters on his omnipotent
power, so as to render _a certain amount of suffering inevitable_, he
is said to have determined that a portion of the godhead should expiate
in the flesh, by the pains of crucifixion, the punishment due to the
sinful creatures which he has been supposed to have wilfully created,
foreseeing this result.
1194. But in order to make men better, instead of using that almighty
power with which he is said to have hardened the heart of Pharaoh,
to soften the human heart and enlighten the human mind universally,
he is made to resort to a method which, however cruel and manifestly
unjust in making an innocent being suffer for the guilty, has proved
utterly inefficient, since only a small minority of mankind profess
Christianity, and of that minority only an imperceptible portion,
if any, comply with its requisitions, as before observed; hence the
greater part are liable “_to be beaten with many stripes_,” while
those to whom the mission of Christ has been unknown are to “_be
beaten with but few stripes_.”
1195. Human lawgivers may enact constitutions which result in practical
failure, because they do not foresee the issue. Such failures are
ascribed to their deficiency in practical wisdom. But the failure of
measures for the production of any result proving it unwise, must
demonstrate that it did not originate with an all-wise author; in other
words, with the Almighty.
1196. It is manifestly absurd to ascribe to that Being any measures
which have failed to effect the ends for which they have been
specially devised. Knowing that Mohammed would have more followers
than Christ, that the largest portion of mankind would remain pagans,
that even in Christendom the Christian religion would be a source of
bloody contention and theological hatred, making scarcely any real
Christians,—how could it originate with a wise and prescient Deity?
1197. “By their fruits ye shall know them?” It being premised that God
is omniscient, all-wise, and omnipotent, can any fruit proceed from
that high source which has not proved to answer well the purpose for
which it was intended?
1198. The actual morality of Christendom being the inverse of that
excessive and impracticable restraint, which Christ enjoined as the
object of his mission, must prove that his doctrine could not have
originated with a being by whom its failure must have been foreseen.
1199. Arguments such as I have used are met often by referring to
the evils, to which all animated nature is subjected, in the way
of misery, mutilation, disease, or death. But when the government
of the universe is attributed to general laws, it may be inferred
that evil results from a want of power to render those laws free
from bad consequences. Nothing but such limitation of power, or an
indisposition to prevent those evils, can account for their occurrence.
But this is widely different from assuming, in the first place, with
self-called orthodoxy, that God is omnipotent, omniscient, all-wise,
and all-good, and then representing him as resorting to measures for
the accomplishment of his ends which are utterly inefficacious. This
is accusing the Almighty of acting like an idiot. Can any thing be
more preposterous, than that an all-wise, all-good, all-powerful, and
all-foreseeing Deity should require the services of human missionaries
to carry out his will? Would he not at least require that such
messengers of his word should first agree as to what that word ought
to be? A pagan might remain during his whole life a pagan, should
he, before adopting any creed, require that professed Christians, in
general, should agree as to the tenets which he should espouse.
1200. Agreeably to the attributes assigned to the Deity by orthodoxy,
the state of things which exists in the universe cannot be otherwise
than as God wishes it to be, to the falling of a sparrow; so that any
change sought by man, beyond the immediate sphere of his necessities,
must be an officious interference with God’s providence.
1201. Yet if a man be considered as an instrument in attaining certain
beneficent ends, without which those ends could not be accomplished,
then human exertion is reasonable, in whatever way it can be productive
of good.
1202. How can any being who contemplates the wonderful power displayed
in the creation, hesitate to perceive that if the divine Architect
desired that all men should coincide in their modes of worship, he
would have furnished them sufficient evidence of his will, and disposed
their minds to receive the desired impression?
1203. Nevertheless, his measures are represented as the inverse of
these. It is represented that a creed which he wished all men to
embrace was promulgated in an obscure part of an obscure country,
under the yoke of heathen despotism, in a language unknown to any
other people. It was so promulgated that the great majority of mankind
were entirely out of the reach of its influence, and have remained
so for nearly two thousand years. Moreover, those who have been made
acquainted with Christianity are unable to agree in what it consists.
1204. As I have already urged, if we were to judge of the extention of
Christianity by the number of Christians who do not in practice violate
the precepts of Christ, it might be a question whether the name of
Christendom is applicable to any part of the world.
_On the massacre at Sinope, as a probable consequence of Religious
Fanaticism and Intolerance._
1205. As in consideration of the idolatry of the Amalekites the
Israelites were, according to the Bible, authorized to extirpate that
nation, for a wrong done to Israel some hundred years before, may not
the Russians imagine themselves justified for the massacre of Sinope?
(1 Sam. xv.)
1206. The Turks have done vastly more harm to the Greek Christians,
when, with fire and sword, they subdued the Greek empire, and obliged
each man to pay annually for wearing his head, than the tribe of Amalek
did to the Hebrews. In the one case there does not appear to have
been for centuries any repetition of the wrong; but in the other the
wrongs were reiterated, and of an enduring nature. It is true that the
Mohammedan sovereigns were in Turkey more tolerant of their Christian
subjects than Christian sovereigns were of Mohammedans; or even of
the Albigenses, Lollards, Wicliffites, Lutherans, or Calvinists. The
Turks never introduced an inquisitorial tribunal to burn or torture
unbelievers. On this account they may think themselves less open to
the charge of cruel intolerance than some of the self-called disciples
of Christ; and no doubt the discordancy between the conduct of those
disciples and the precepts of their teacher, may have contributed to
their contemptuous opinions of those whom they improperly call infidels
to Mohammed, not perceiving that people who have not professed a
religion, can no more be infidels thereto than one man can be guilty
of infidelity to another man’s wife. This argument, however, would be
answered by the fact that Christians call Mohammedans infidels, not in
consequence of any violation of _their_ faith in Mohammed, but because
they have never had any faith in Christ.
1207. Such skeptical Mohammedans as Lady Mary Wortley Montague made
mention of in her letters from Constantinople, will no doubt consider
the term infidel applicable only to such as break their professed
faith, whatever it may be.
1208. Agreeably to this definition, every fighting or wealth-seeking
Christian is an infidel to the religion which he professes; every
Mohammedan who indulges in wine is an infidel.
1209. The religion taught by Mohammed, like that of Moses, authorized
the most cruel wars, the extermination of nations for erroneous
belief, while the religion of Christ directs us to love our neighbours
as ourselves; to return good for evil; to give our coat when our cloak
is taken; to submit passively to blows, and that the possession of
wealth interferes with access to heaven. Christianity is, moreover,
unfavourable to polygamy or concubinage.
1210. It follows that the precepts of Jesus call for restraint upon
the predominant passions of human nature, while those of Mohammed,
in justifying warfare, excessive indulgence in women, and in the
spoliation and massacre of unbelievers, coincide with the most
predominating propensities of human nature. It is, therefore, far
easier to be faithful to the precepts of Mohammed than those of Christ.
1211. Nevertheless, as both Christ and Mohammed treated the Old
Testament as authentic, it is to be feared that the Turks and Russians
may look to it for justification of their intolerant cruelty.
1212. None of the ancient Pagans were as hostile to the Hebrews, as
the disciples of Mohammed have been to the Greek Christians. But not
even the Mohammedans have been so intolerant to those whom they call
infidels, as Christian sectarians have been, to such persons as they
have dogmatically adjudged to be heretics.
1213. It should be well considered whether any authority dependent on
human records can justify the inference that God, anywhere, or in any
age, ever authorized such cruelty as that exhibited at Sinope.
1214. Whenever men adopt the idea entertained by the Jews and
Mohammedans, and certain sects of Christians, that a peculiar creed is
necessary to salvation, it is deemed humane to inflict any temporal
evil in order to eradicate any other belief which will subject souls to
eternal punishment. When to the Catholics in the reign of Queen Mary
it was urged that burning heretics alive would not change their creed,
the reply was, that although the victims should not be converted, the
souls of their progeny would be saved from damnation by the extirpation
of the heresy with the heretics. Admitting the premises, the conclusion
was correct, and the auto-da-fé and the tortures of the inquisition
were even more excusable than a painful chirurgical operation, when it
preserves the temporal life of the patient.
1215. If the Czar is of opinion, that for every Christian who may
replace a Turk, a soul will be saved from damnation, he may conceive
himself as well authorized to extirpate the Turks, as were Moses and
Joshua to extirpate any heathen nation.
1216. Moreover, by some Christians, Jesus is considered as having
sanctioned the retention of that characteristic of the Hebrew
portraiture of Jehovah, which makes it right to exterminate unbelievers
in the orthodox creed. This must be a source of discord wherever it is
recognised, as it induces persecution from conscientious regard to the
salvation of the victims upon whom it acts, while in them it naturally
creates bitter resentment instead of gratitude.
1217. Having submitted the representations of Jehovah, given in the Old
Testament, I will subjoin those of the great modern philosopher Newton,
and those of Seneca, one of the most distinguished sages of antiquity.
The reader may, from these data, judge how far piety or morality would
suffer, were that ancient record to give way to the direct evidence of
Spiritualism.
_Opinions of God held by Sir Isaac Newton.—Enfield’s Philosophy, Page
638._
1218. “God has no need of organs; he being everywhere present to the
things themselves.
1219. “It appears from phenomena, that there is a being incorporeal,
living, intelligent, omnipresent, who, in infinite space, as it were
in his sensory, sees the things themselves, intimately and thoroughly
perceives them, and comprehends them wholly by their immediate presence
to himself.
1220. “This most beautiful system of the sun, planets, and comets
could only arise from the counsel and dominion of an intelligent and
powerful being; and if the fixed stars be centres of similar systems,
these, being all formed by like wisdom, must be subject to the dominion
of one; especially since the light of the fixed stars is of the same
nature with the light of the sun; and all systems mutually give and
receive light.
1221. “God governs all things, not as the soul of the world, but as
the Lord of the universe. The Supreme Deity is an eternal, infinite,
and absolutely perfect being, omnipotent and omniscient; that is, his
duration extends from eternity to eternity, and his presence from
infinity to infinity; he governs all things, and knows all things
which exist, or can be known. He is not eternity or infinity; but
eternal and infinite; he is not duration or space; but he endures and
is present; he endures forever and is present everywhere. Since every
portion of space is always, and every indivisible moment of duration
is everywhere, certainly the Maker and Lord of all things cannot be
_never_ or _nowhere_. God is omnipresent, not virtually only, but
substantially; for power cannot subsist without substance. In him all
things are contained and move, but without reciprocal affection. God is
not affected by the motion of bodies, nor do bodies suffer resistance
from the omnipresence of God.
1222. “It is universally allowed that God exists necessarily; and
by the same necessity he exists always and everywhere. Whence he is
throughout similar, all eye, all ear, all brain, all arm, all power
of perceiving, understanding, and acting; but in a manner not at all
human, not at all corporeal; in a manner to us altogether unknown. As
a blind man has no idea of colours, so we have no idea of the manner
in which the most wise God perceives and understands all things. He is
entirely without body, and bodily form, and therefore can neither be
seen, nor heard, nor touched; nor ought he to be worshipped under any
corporeal representation. We have ideas of his attributes, but what
the _substance_ of _any_ thing is, we are wholly ignorant. We see only
the figures and colours of bodies; we hear only sounds; we touch only
external superficies; we smell only odours; we taste only savours; of
their internal substance we have no knowledge by any sense, or by any
reflex act of the mind; much less have we any idea of the substance of
God. We know him only by his properties and attributes, by the most
wise and excellent structure of things, and by final causes; and we
reverence and worship him on account of his dominion. A God without
dominion, providence, and design, is nothing else but fate and nature.”
1223. The language above quoted does not involve the idea that Newton
owed his idea of God to the Bible, or that he considered him as having
any person, much less that he consisted of three persons. He makes
no allusion to Christ or to the Scriptures. His opinions are quite
reconcilable with Theism, but incompatible with the existence of the
Trinity.
_On God and his Attributes, by Seneca._
1224. “Great respect is due to universal opinion. We consider common
assent an evidence of truth. That there are Gods, we are convinced,
among other proofs, from the fact that the belief in their existence is
natural to man. No nation has been found so brutal as to be entirely
without religion.
1225. “We begin to know God from his works. What is God? All that you
see, and all that you do not see. In what does the nature of God and
man differ? The best part of man is his mind; in God there is nothing
but mind. He is pure spirit. Many names are applicable to him. Do you
call him Fate? You do not err. He it is upon whom every thing depends.
The cause of causes. Do you call him Providence? You are right. It is
by his appointment that this world is so arranged that it performs
without confusion the part assigned to it. Do you call him Nature? You
do not sin. It is he from whom all things are produced.
1226. “You may properly apply to God any name expressive of celestial
power. All his benefits may give rise to distinctive appellations. Thus
he is called Father, Hercules, Mercury, &c. Father, because he is truly
the Father of all; Hercules, because he is omnipotent; Mercury, because
he is pure Reason, the principle of science, of order, and of harmony.
1227. “Justice, Prudence, Fortitude, Temperance, are all names of _one_
God, expressive of his various attributes, and are qualities of the one
mind; _whichever of them you love, you love God_. Known unto God are
all his works.
1228. “Whatever is to happen is present with him. What to us is sudden
and unexpected, has by him been foreseen and _provided_ for.
1229. “A wise man does not change his opinion, how much less God! As
a river does not flow back, or stop in its course, _so the order of
nature is governed by fixed laws, which are nothing less than divine
decrees_.
1230. “Who is so wretched, so neglected, who born to so cruel a
destiny, as not to have received any benefits from the gods? Look
at those who complain of their lot, you will find that they are not
deprived of all comforts. Is the gift of life nothing? Are there
no objects pleasant to the eye, to the ear, or to the mind? God’s
kindness does not only supply us with what is necessary to existence,
he provides also for our pleasure. Witness the variety of fruits,
differing in flavour; the many healthful vegetables, so great a variety
of food for different seasons of the year, some produced from the earth
without culture, _even for the idle_; animals of all kinds abounding
in the earth, the sea, and the air, as if all things in nature were
tributary to our enjoyment. Consider the rivers flowing gracefully
through the fields which they fertilize; others, whose deep beds in
their vast and navigable courses, afford the means of a profitable
commerce, or by overflowing their banks during the drought and heat of
summer, water the parched earth and cause it to bring forth abundantly.
You deny that you have received any favours, and yet are unwilling to
part with what you possess. There are some philosophers who do not
appreciate the divine gifts. They complain that we are not endowed with
perfect health, incorruptible virtue, and foreknowledge. They scarcely
refrain from impudently despising nature, that she has made us less
than gods. How much better would it be to return thanks to the gods
for the many benefits we have received, and for placing us in this
beautiful world, and subjecting it to our rule, as their vicegerents.
1231. “The Deity has thought of us from the beginning; and this world
has been so arranged as to make his care of us manifest. We admit
our obligation to love our parents, as those from whom we derive
our existence. They were, however, certainly not the authors of our
existence, but were utterly ignorant of the mysteries of nature.
1232. “That we are indebted for our existence to an _intelligent
cause_, is evident from the provisions made for our support long before
our birth.
1233. “The strong instinct of a mother, making her willing to endure
any privation for the helpless stranger; the sacred fountain which,
at the moment it is wanted, flows from the mother’s breast; the air
adapted to the lungs, the light to the eye: what more shall I say?—_a
present God is revealed!_
1234. “Our kind Father begins to bestow benefits on us before we
are capable of perceiving our obligations to him, and continues them
even when we are ungrateful. Some accuse him of forgetting them; some
of injuring them; others believe him to be regardless of his works;
nevertheless, like a good parent, who _smiles_ at the follies of his
children, God does not cease _to confer his benefits on those who deny
his existence, but with an equal eye regards all nations, and uses
his power only to bless_. He sprinkles the earth with soft showers; he
moves the sea by his breath; tempers the severity of winter and the
heat of summer, and is _placable to the errors of imperfect mortals_.”
_On the Better Employment of the First Day of the Week._
1235. The subjoined essay, as above designated, was written nearly
ten years ago, before the author had any hope that any knowledge of a
future state would be mercifully afforded through himself, as well as
many others, which would supply the only deficiency in the elements
requisite to the proposed innovation. Fortunately the doctrines, since
taught by the spirits, entirely corroborate the suggestions of this
essay; so that Spiritualism, natural religion, and literature, may
hereafter go hand in hand on Sunday.
1236. This now gloomy day, may, through the happy united
instrumentality suggested, become a day of real intellectual
improvement, as well as of every species of variety of innocent
recreation. Yet every species of selfish sensual pleasure will be
avoided and condemned by every conscientious believer in spiritual
manifestations.
1237. It is suggested that persons opposed to sabbatarianism,
inconsistent with the early and long-continued practice of
Christianity, and with the freedom of conscience guaranteed by
the Constitution of the United States, should unite to render
Sunday (erroneously called the Sabbath) a day of moral, literary,
and scientific instruction, for those who, dissatisfied with the
sectarianism of the existing places of worship, pass the day without
edifying occupation.
1238. The object of this association would be to contemplate the Deity,
agreeably to the opinions entertained by the first and one of the best
of philosophers, Sir Isaac Newton; the sentiments of morality comprised
in the precepts ascribed to Confucius, as well as to Christ, “Do unto
others as you would have them do unto you.”
1239. As respects the object of devotion, the idea of the Deity
entertained by Newton, and this sentiment of Pope’s universal prayer,
might be adopted:
1240. “Father of all, in every age,
In every clime adored,
By saint, by savage, and by sage,
Jehovah, Jove, or Lord.”
1241. As regards ceremonial, that sanctioned by Christ, agreeably to
which the brief appeal of the humble, contrite publican, was deemed
preferable to that of the self-complacent, multiloquent, pompous
Pharisee.
1242. The opinions of the Deity given by Newton, are quoted to show
that there is nothing therein to justify intolerant sectarianism, nor
to indicate the distinguished author to have been indebted for them to
Revelation.
1243. As favouring toleration, the sentiments expressed by Seneca, the
Roman sage, should be cherished. The sentiments of this sage prove that
among the heathens a more pious idea of God existed than that given by
the Bible, which represents him as jealous, and as punishing not only
the individual, but his posterity, for an involuntary ignorance, which
by a mere fiat, omnipotency could correct.
1244. God is quite tolerant, according to Seneca, as respects any
misapprehension of his pretensions, while, according to Moses, he is
extremely intolerant.
1245. Instead of teaching people to dislike and disesteem those who may
differ from them, as to the designation, form, or name under which the
Deity is to be worshipped, it should be held that no person of sound
mind would waste his time and his energies in worshipping that which
he does not conscientiously believe to be entitled to adoration, any
more than a man will _knowingly_ pay a debt to or court the favour of
one to whom he owes nothing, and from whom he cannot expect any thing
in return. It might be argued as reasonably, that a person in paying by
_mistake_ a forged draft, is less honest than in paying one which is
genuine, as that a virtuous pagan is to have less favour with God than
any other man, however orthodox his creed. (See Theological Axioms,
page 34.)
1246. Were a lessee to pay a forged order for rent due to his landlord,
would the latter strive to punish him for the mistake, especially if so
wealthy as not to feel the want of the money? But what would be said
of the landlord who, knowing that his lessee had received an erroneous
impression as to the owner of his tenement, should allow him to pay
year after year without any effort to prevent him from being cheated?
Would not this deprive him of moral if not of legal claim to the rent?
God is represented as omniscient, and consequently as cognizant of the
misapprehension which leads the pagan to kneel before his idol, and yet
without either influencing his mind, or placing before him any evidence
of his error, punishing him for his mistake.
1247. It should, moreover, be an object to prove the greatness and
goodness of God, by making men acquainted with the wondrous miracles
of that universe of which a nook has been assigned to the inhabitants
of this planet, which, in comparison with the totality, is as minute
as any grain of sand which contributes to form our terrestrial globe
is to the whole mass of which it constitutes a part—so insignificant.
It should be an object to show how that “_honesty is the best
policy_,”—the bad never being happy.
1248. Those well-educated sectarians of different creeds should be held
wanting in humility, who severally considered themselves free from
that error in belief to which they deem all other men liable. It is
conceived, also, that individuals are answerable for their opinions to
God only, and that for one man to condemn another for not thinking as
he himself thinks, is to violate the precept, “judge not, lest ye be
judged,” and the golden rule of acting toward other men as you would
have them act toward you.
1249. Since our missions are all intended to induce pagans and others
to think freely as respects the tenets in which they have been
educated, how can it be otherwise than proper for every person to think
without fear of denunciation upon the tenets of his ancestry. Are we
to deny ourselves the liberty of thought, which we claim for all who
differ from us as to their creeds?
1250. A sectarian who is a Christian only as to _observances_, and is
therefore really a _practical_ infidel, accuses a man of infidelity who
is _practically_ a Christian, so far as Christianity and virtue are
associated, because that man does not arrive at his morality by the
route which his denunciator points out, but never follows to any good
purpose.
1251. While missionaries, who _ought_ to know all that can be learned,
_do not agree among themselves_, wherefore do they attempt to instruct
the ignorant? How is the unlettered pagan to judge between the
Catholic, Calvinist, Unitarian, or Deist?
_Additional Remarks respecting the Observance of the Sabbath, so
called._
1252. It is believed that a great majority of the people of the
United States, while favourable to the observance of Sunday as a day
of worship, of innocent recreation, and of moral and intellectual
improvement, are adverse to the legal enforcement of restrictions
introduced into Christianity by puritanism. They do not consider the
_first_ day of the week as liable to the commandment given to the Jews
for the observance of _the seventh_ day; still less that the _innocent
recreation allowed to the Jews under that commandment_ is to be denied
to Christians on that day of rest. The commandment _forbids work_, but
does not _prohibit recreation_. That it was thus viewed by the Hebrews,
is asserted upon the authority of a learned Jew.
1253. It is conceived that the enforcement of any observance on
sectarian ground, is inconsistent with the freedom of conscience
guaranteed by the Constitution of the United States.
1254. If God intended the Sabbath to be kept so strictly, wherefore is
it not kept holy by him? why do not the rivers stop flowing, vegetables
growing, and the wind stop blowing on the day selected for the Sabbath,
especially if a sparrow does not fall without his cognizance.
1255. _Precepts may lead, but example will draw._ Aware of this, is it
conceivable that God would enjoin man to keep any day holy, and yet
fail to keep it holy himself? Regulating the blowing of the winds, as
well as the _falling of sparrows_, when creating a storm, would he not
be responsible for forcing the breach of the Sabbath upon the mariner?
1256. Ought the farmer to lose his crops in order to avoid working
on Sunday? The Romans took advantage of the Hebrew Sabbath to make
their advances upon Jerusalem, the tenets of the Jews restricting them
from resistance; yet there was no divine interference to shield this
chosen people against the heathen conqueror, or to assist them in the
observance of the commandment.
1257. The plea on which the commandment was founded is manifestly
groundless—_that an omnipotent God could be so weary as to require
rest_. But it has been suggested by enlightened Christians, that the
six days were periods of immense duration, and of course the seventh
day being like the rest could not be a day of twenty-four hours, like
the Jewish Sabbath so called, but, on the contrary, an era comprising
many ages.
_If Creatures be not so created as to love their Neighbours as
themselves, precepts can no more alter them in this respect, than
change the Colour of their Hair, or the Number of Cubits in their
Stature._
1258. In the spheres, agreeably to the communication received from
spirits, great importance is attached to the friendship, the affection,
and the ardent love, which may subsist between congenial minds or
souls; they seem to recognise love as something which cannot be felt
by all to all; so that while benevolence, charity, and sympathy may be
sentiments entertained to mankind generally, there are other sentiments
which require concentration, in order to have any efficacy. Of this
nature are parental, filial, and conjugal affection, as well as other
intimate friendships.
1259. Sympathy between the parent and child, between husband and wife,
and likewise occasionally between brothers and sisters, or such friends
as Pylades and Orestes, may be so strong as to induce the risk, if not
the loss of life, but this sympathy cannot be self-induced. Where,
from principle, a person may determine to make the sacrifice, not from
impulse, he cannot endow himself with the sensitiveness which would
make him feel for the sufferer as for himself. A being may admire such
a sentiment, and have an ambition to be so actuated, but that would
not create the sensibility to which its existence is due. It has been
alleged that Napoleon’s mother said of him, as I remember to have read
somewhere: “He wished to have a good heart.” The most that can be
done is to act as if we did love, and consequently sympathize, so as
to feel the pains and privations of another as if they were our own.
But it were inconsistent to entertain a love so powerful and peculiar,
and not give our time, thought, services, or attention to the object of
our affection. It were inconsistent so to love and keep at a distance,
and behave toward the object as if we were indifferent. But were the
sentiment to be felt universally, or even generally, there would be
such a cutting up of our time, service, or attention, that, as respects
any individual in particular, it would be nugatory, and might as well
not exist. There would likewise be such a multiplicity and perplexity
of yearnings that it would distract the heart, perhaps place it in a
less happy condition than if it were devoid of any affection whatever.
1260. Although temporal life may at times be sacrificed by one being
to save that of another, it is manifestly because the being who makes
the sacrifice is constituted so nobly as to endure less pain under
the circumstances in question in making than avoiding self-immolation.
But can any one who has not been so organized and educated as to make
such a sacrifice, be sufficiently changed by preaching, or monition, to
undergo self-immolation to save a fellow-creature?
1261. Is it reasonable to order, direct, or advise people to love,
especially on the part of any one who by his acknowledged omnipotency
could so constitute them as to sympathize to any required extent? I
admit, that it may be consistent to urge them to act toward others, as
far as possible, as if they were _loved_.[25]
1262. Should not the great object of cultivation be sympathy and
benevolence, which are general in their nature? We may deeply
sympathize with a sufferer, even with a brute, whom we do not love.
Benevolence should we not also cultivate, by endeavouring habitually to
take the most favourable view of those around us which our observation
and reason can permit? Does it not argue a want of discrimination to
treat love as a sentiment, to be entertained toward all other mortals
by mere volition? Is it reasonable that Christ, or any other teacher,
assuming to be missionaries of the Creator, should enjoin us to
love, when the capacity for that sentiment manifestly varies through
organization and education, derived from that Creator by various human
beings, as much nearly, as the opposite propensities of the wolf
and dog? Behold the difference between the elephant and rhinoceros:
the former capable of a canine fidelity and affection, the latter
irretrievably hostile; and again between a wild elephant and one tamed
by education.
1263. Were his organization and education dependent on himself, it
might be reasonable to say to a human being, Love your neighbour as
yourself, love your enemies; but how can that Deity who determines
man’s race and his parentage, and of course whether he be a savage
or a civilized man, whether a Thug or a _real_ Christian, if such a
thing can be,—how can that Deity require a being to do that which is
irreconcilable with his passions, opinions, and habits, derived from
nature and education, as well as the examples set by those around him?
1264. The inutility of precepts in controlling human passions, may be
seen in the history of Christendom, in which, as already urged, the
morals and conduct of mankind, with very few exceptions, have been
diametrically opposite to that of their divine Master, so called.
Who have been more aggressive than the great majority of professed
Christians? Who have been more actuated by cupidity? Yet these votaries
have been, for the most part, vociferous in their professions of
devotedness to Christ, making him the Son of God as well as their
teacher, and too often cruelly maltreating those who have denied his
divinity.
1265. Both on the part of the ancient Jews, or on that of modern
Christians, religion has been made an excuse or a plea for despoiling
unbelievers of their patrimony. In the contention respecting the right
to Oregon, the great question, on which judgment was to turn, was,
which of all of the Christian potentates claiming it, was the first to
lay his longing eyes upon the object of contention? It has been shown
that the massacre of whole nations involved no criminality, provided
they were pagans. David put to the sword the pagan communities, man,
woman, and child, during which time Jehovah was with him. The pagans
being mere vermin in the estimation of the Jewish deity, the wrongs
done to them were not cited as among David’s misdoings. No Nathan
came to call him to account for his flagitious conduct to them, or to
Achish, (1 Sam. xxvii. 8 to 12.)
1266. In his correspondence with the British minister, respecting
territorial rights granted to the English by the Mosquito king, Mr.
Clayton urged that the aborigines never had been admitted to have
any rights to their own lands, which could interfere with Christian
claimants.
_Attacks upon the authenticity of Scripture cannot endanger the
prevalent morality, which, while it is superior to that of the Old
Testament, indicates a recklessness of the precepts of Christ,
excepting so far as they make faith a counterpoise for sin._
1267. In the preceding pages, I have endeavoured to show that the
existing morality of Christendom does not owe its existence to
Christianity. My object has been to do away the apprehension that
this morality would be deprived of its foundation were Spiritualism
or any other innovation to be accredited which would be inconsistent
with revelation. But I hope I have shown that whatever merit may be
possessed by the existing state of morals, it cannot be ascribed to
any influence exercised by those precepts of Christ which are not only
neglected, but acted in diametric opposition to.
1268. Another cause of alarm has been that it would weaken that belief
in a future state of rewards and punishments which is so essential to
encourage virtue and repress vice. But it has been pointed out that
the authority of Moses is against the existence of a future state, not
merely negatively, but positively, so far as any authority is given to
him as inspired by God. For what stronger argument need there be that
there is no state of existence beyond the grave, than the fact that
the being who of all mankind solely had immediate converse with the
Deity, should not have learned from him the all-important fact? If, as
now held generally among Christians, an unbeliever in a future state
is culpable in the sight of God, as well as theirs, and disqualified
from testifying in courts of justice, can it be conceived that God
would have failed to communicate a knowledge of immortal existence to
his favourite lawgiver; or how could that lawgiver have been so devoid
of that desire for immortality as to have been satisfied to remain
ignorant?
1269. Materialists who have become converts to Spiritualism, all
represent themselves as having entertained a great anxiety to believe
in immortality prior to the blessed, cherished truth having been made
evident to their thirsting souls.
1270. Converts from Materialism to Spiritualism, who have shown
much zeal in the investigation of the subject, and eagerness in
believing in immortality as soon as evidence was obtained, were, by
certain sectarians, doomed to hell for their heresy. Yet this Hebrew
materialist, who made no use of his transcendent opportunities of
acquiring correct knowledge of futurity from the Deity, is made an
object of veneration, and the book which he wrote, while devoid of this
pre-eminently important information, is worshipped as an idol.
1271. His allegations that God authorized the Israelites to _borrow_
in order to _purloin_, or that he authorized the murder of the people
misled by Aaron to worship the golden calf, are manifestly as false
as blasphemous. Then why imagine that mankind can suffer by the
substitution of a belief in a future state associated with the purest
principles of morality, for the books of Moses, which sanction crimes
and discredit immortality?
1272. As respects any subsequent alleged inspirations to which
Pharisees, the papists of Judea, owed their _professed_ belief in a
future state, in the first place, we have the authority of Christ
for viewing them as hypocrites: externally, like whited sepulchres,
internally, as no less corrupt than dead men’s bones. Of course there
is reason, on this account, to doubt whether they acquired a sincere
belief in a future state from any part of Scripture. But evidently it
did not make them moral. Their immorality, on the contrary, was made
more hideous by the cloak of false religion. Nothing is more detestable
than to see religion in men’s mouths, with cupidity and unprincipled
ambition at their hearts. Yet this much may be said for the Pharisees,
that they had not _professed_ themselves _Christians_, and thus subject
to those precepts of Jesus which place the acquisition of wealth on
a level with felony as respects the accessibility to heaven. The
Pharisees of Christendom, even those who assumed to be exclusively the
depositories of revelation and sole expounders of God’s word, have been
_absolutely_ as wicked as the Pharisees, and _relatively_ more wicked
by the monstrous discordancy of their course with their professed
devotion to the ultra precepts of the alleged Son of their God.
1273. It has been shown, moreover, that although Christ occasionally
referred to hell, yet he gave inconsistent views of it, (738, 764.) At
one time it is fire, into which any one is to be doomed for alleging
his brother a fool, whether this allegation be true or not; at another,
it is utter _darkness_, with weeping and gnashing of teeth; and of
course there could be no fire. Then the disgusting description given by
Josephus is sanctioned, agreeably to which, like the Elysium and Erebus
of the heathen, both hell and heaven are subterranean localities, but
separated by a lake of unquenchable fire, across which Abraham and
Dives converse. At another time, heaven is above; he ascends to heaven
in sight of his apostles, yet the penitent thief is to be with him in
paradise, which, agreeably to Genesis and Josephus, is upon the earth
on the river Tigris, near the Persian Gulf. But wherever the Elysium
and Erebus of the gospel may be, all souls, according to it, are to
remain in their graves till the “_last_ day,” and then, like Samuel,
being called up from their tombs, are to be sorted into two squadrons,
of which one is to go to an _undescribed_ heaven, the other to the
“hell fire prepared for the devil and his angels from the beginning of
the world.” The injustice which would follow from a judgment of this
kind, by which two souls differing from each other only by a shade
would meet a fate so different that one would have to go to heaven,
the other to hell to remain eternally, is so manifest, that, like the
ultraism of the same record, it loses its effect altogether upon people
in general.
1274. It must be clear that the great mass of professed Christians
are very little restrained by their fears of such an eternity of
punishment. Had Christ any specific knowledge of the kingdom of heaven
to which he occasionally alluded, wherefore did he not convey that
knowledge to his disciples? But they seem to have learned no more from
Jesus than Moses did from Jehovah, and hence their querulous inquiry as
to what would be their reward. But the promise of judgeships, (743 to
745,) of worldly preeminence, was a satire upon them. It argues that
he considered them as worldly-minded. Had he known the world to be
looked upon by the apostles as beneath consideration in comparison with
immortal life, he would hardly have insulted them by the offer. But
their tone has a great deal too much of the Swiss in it. Had they been
so very dull, or Christ so reserved, that the idea was not conveyed to
them that in acting the part of pious, virtuous men, they would have
the reward promised to the righteous in the other world.
1275. Thank God, no spiritualist who reads with attention the
communications given in this work, will ever inquire as to the extent
of selfish reward which he is to enjoy! He would be impressed by his
general knowledge with the idea that the less any being is actuated
by selfish aspiration, the greater his capacity for happiness and his
pretensions to the means of felicity.
_The Doctrine of a peculiar Belief being necessary to Salvation,
and a counterpoise for Sin, a source of discord originally confined
to Judea, expanded with Christianity and Islamism; verifying
Christ’s allegation, that he came “as a Sword, not as a Messenger of
Peace.”—Superior Morality, and far more unquestionable Certainty of
the Communications from the Spirit World._
1276. It were in vain, I think, to find in the apple of discord, in
the mischiefs let loose from Pandora’s box, or any other figurative
exemplification, any idea adequate to convey my conception of the
mischief done to the world by introducing the dogma, that belief could
be the means of salvation; so that if God had so constituted or so
situated a people, that they could not believe what was communicated to
them by certain itinerant preachers, it should be worse for them in the
day of judgment than for Sodom and Gomorrah; two cities which God had
destroyed because he had not so organized them, and circumstanced them,
as to make them as virtuous as he, subsequently to their creation,
desired.
1277. Christ fully justified this opinion, when he alleged himself
to have come as a _sword, not as a messenger of peace_, and to set
father and son, mother and daughter, &c., at variance with each other,
making the people of a man’s own household his foes. It may be said
that he identified himself with piety and rectitude; so that it was
for the virtue of which he, as the Son or missionary of God, was the
representative, that he plead; but this pious devotion has much more of
self in it than people imagine. They identify God or Christ with the
welfare of their souls and bodies. It is through the hope of benefit to
these that they take such a deep interest in God.
1278. But is it not strange that the Christian religion should be
treated as a harbinger of peace and harmony, when, with its entrance
into the world, came the intolerance, before confined to Judea, and
when by its founder it is represented as a sword, to sever the dearest
ties by introducing the poisoning idea that belief could be a virtue or
a sin? It seems to have been the cause of a peculiar animosity which
has always accompanied its progress, if not its endurance, and which
set the example to Mohammed of attaching the same fanatical idea to
another basis, comporting with his individual aggrandizement, at the
expense of much human misery.
1279. The language of Christ held to his apostles, showing that he
considered them as thirsting for temporal honours, and his aspiration
for the _throne_ of his _glory_, situated, of course, in the same
mundane region, may warrant the surmise that his views did not differ
from those of Mohammed as to the ultimate object, however much he may
have found it necessary, under the Roman despotism, to fight with the
tongue instead of the sword.
1280. But how can this sentiment be justified in which he makes
devotion to himself irreconcilable with the holy ties between the
child and his parents, or the parents and their children? The God of
Spiritualism would view parental and filial love as the truest piety.
He asks only that love. He has not constituted us to have that sort of
love for him. Had he wished it, he would have made us so, as to be thus
actuated.
1281. “He that believeth in me shall have eternal life.” “Thy faith
hath made thee whole.” These allegations produced a change in the
world at large. That bigotry and animosity which led the Jews to
consider that all who did not agree with them in creed, were objects
of spoliation, massacre, rape, enslavement, were now extended to other
parts of the world.
1282. No doubt the success of this exclusive notion, on the part of
Christ, led to its adoption by Mohammed, and thus some hundred millions
have been actuated by this mischievous impression, which is now at work
on the Russian territory. It has been already suggested that this idea
always begets persecution to the extent of the power to exercise it.
While seeing the horrid consequences of this error in the persecution
of the French Calvinists, Calvin could not avoid the diabolic impulse
in the instance of Servetus. It cannot be necessary to recall to our
readers the many bloody persecutions and religious wars which have
disgraced Christendom far more than any other part of the globe, nor
to allude to the tyranny reciprocally employed by any sect having
complete ascendancy. Yet with these consequences before the mind—the
facts which I have adduced to prove that the morality of Christendom
is not due to Scripture—the tocsin is sounded wherever any effort is
made to get rid of the crimes and indecencies of the Old Testament, or
the error of making bigoted belief, under the name of faith, a primary
consideration on the part of the New Testament. People are taught that
every thing good is due to Scripture; that thence alone can we get any
correct notions of morality, any knowledge of a future state. The idea
is entertained that Christianity made a great change for the better as
soon as it prevailed, and that without it we should sink into a state
of demoralization.
1283. Consistently with my experience of the effect of a confident
belief in a future state of existence on my own mind, as already
suggested, I was always under the impression, prior to my conversion,
that those who believed in a future state must be happier; and if
that belief were not associated with mischievous error, that it
should not be assailed. The idea that what I considered as bigotry,
should be a counterpoise for sin, I did consider a mischievous error,
tending to substitute devotion for good works, and as I saw, too,
made nations selfish. The love of hoarding was very commonly coupled
with this selfishness, which operated at once to produce efforts to
lay up treasure on earth by close dealing, and in heaven by strict
sectarianism, bigotry, and intolerance. But, nevertheless, I was
restrained from any effort to cure these errors, from the conviction
that religion, unaccompanied by the expectation of a future state, can
never take hold of the human heart.
1284. In a dialogue between the spirit of Wm. Penn and that of Thos.
Paine, the former points out this error: “You strove to take from
your readers one of their greatest comforts under the afflictions of
mortal life.” _Foreseeing this_ would have prevented me from writing
the Age of Reason. Any set of skeptics who should only coincide in
disbelieving, could never adhere together nor make many converts. The
prospect of future life must be promised confidently, or there would be
few proselytes.
1285. But the spiritual manifestations, and the intellectual, the
heartfelt intercommunion with my relatives, friends, and the immortal,
great, and good Washington, now enable me to assert that there is not,
nor can be upon any record of the past, any evidence so complete,
as that presented to my senses, concurrently with a multitude of
observers. I now, therefore, feel myself warranted to speak out what my
reason justifies and my conscience dictates; and have not hesitated to
express the opinions which are spread out upon the pages immediately
preceding that which contains this exposition.
1286. With a view to show how much more happy was the state of
reciprocal sectarian feeling in the world before this idea of making
belief an object of vital importance, I will quote here, first a
passage from Mosheim’s Ecclesiastical History, vol. i., and will
subjoin some pages from “Gibbon’s Decline and Fall of the Roman
Empire;” following these up with quotations from Bishop Hopkins, of
Vermont:
_Quotation from Mosheim._
1287. “Each nation suffered its neighbours to follow their own method
of worship, to adore their own gods, to enjoy their own rites and
ceremonies, and discovered no displeasure at their diversity of
sentiments in religious matters. They all looked upon the world as one
great empire, divided into various provinces, over every one of which a
certain order of divinities presided, and that, therefore, none could
behold with contempt the gods of other nations, or force strangers to
pay homage to theirs.
1288. “The Romans exercised this toleration in the amplest manner.
As the sources from which all men’s ideas are derived are the same,
namely, from their senses, there being no other inlet to the mind
but thereby, there is nothing wonderful in the general prevalence of
a sameness of the ideas of human beings in all regions and all ages
of the world. The affections of fear, grief, pain, hope, pleasure,
gratitude, &c., are as common to man as his nature as a man, and could
not fail to produce a corresponding similarity in the objects of his
superstitious veneration. To have nothing in common with the already
established notions of mankind, to bear no features of resemblance to
their hallucinations and follies, to be nothing like them, to be to
nothing so unlike, should be the essential predications and _necessary_
credentials of the ‘wisdom which is from above.’
1289. “It has, however, been alleged by learned men, with convincing
arguments of probability, ‘that the principal deities of all the
Gentile nations resembled each other extremely, in their essential
characters; and if so, their receiving the same names could not
introduce much confusion into mythology, since they were probably
derived from one common source. If the _Thor_ of the ancient Celts
was the same in dignity, character, and attributes with the _Jupiter_
of the Greeks and Romans, where was the impropriety of giving him the
same name? _Dies Jovis_ is still the Latin form for our Thor’s day.
When the Greeks found in other countries deities that resembled their
own, they persuaded the worshippers of those foreign gods that their
deities were the same that were honoured in Greece, and were, indeed,
themselves convinced that this was the case. In consequence of this,
the Greeks gave the names of their gods to those of other nations, and
the Romans in this followed their example. Hence we find the names of
Jupiter, Mars, Mercury, Venus, &c. frequently mentioned in the more
recent monuments and inscriptions which have been found among the Gauls
and Germans, though the ancient inhabitants of those countries had
worshipped no gods under such denominations.”
_Quotation from Gibbon._
1290. “The policy of the emperors and the senate, as far as it
concerned religion, was happily seconded by the reflections of the
enlightened, and by the habits of the superstitious, part of their
subjects. The various modes of worship which prevailed in the Roman
world were all considered by the people as equally true; by the
philosopher, as equally false; and by the magistrate, as equally
useful. And thus toleration produced, not only mutual indulgence, but
even religious concord.
1291. “The superstition of the people was not imbittered by any
mixture of theological rancour; nor was it confined by the chains of
any speculative system. The devout polytheist, though fondly attached
to his national rites, admitted with implicit faith the different
religions of the earth. Fear, gratitude, and curiosity, a dream or
an omen, a singular disorder, or a distant journey, perpetually
disposed him to multiply the articles of his belief, and to enlarge
the list of his protectors. The thin texture of the pagan mythology
was interwoven with various, but not discordant, materials. As soon as
it was allowed that sages and heroes, who had lived, or who had died,
for the benefit of their country, were exalted to a state of power and
immortality, it was universally confessed that they deserved, if not
the adoration, at least the reverence, of all mankind. The deities of
a thousand groves and a thousand streams possessed, in peace, their
local and respected influence; nor could the Roman, who deprecated the
wrath of the Tiber, deride the Egyptian who presented his offering
to the beneficent genius of the Nile. The visible powers of nature,
the planets, and the elements, were the same throughout the universe
The invisible governors of the moral world were inevitably cast in a
similar mould of fiction and allegory. Every virtue, and even vice,
acquired its divine representative; every art and profession its
patron, whose attributes, in the most distant ages and countries, were
uniformly derived from the character of their peculiar votaries. A
republic of gods of such opposite tempers and interests required, in
every system, the moderating hand of a supreme magistrate, who, by the
progress of knowledge and flattery, was gradually invested with the
sublime perfections of an Eternal Parent, and an omnipotent Monarch.
Such was the mild spirit of antiquity, that the nations were less
attentive to the difference than to the resemblance of their religious
worship. The Greek, the Roman, and the Barbarian, as they met before
their respective altars, easily persuaded themselves that under various
names, and with various ceremonies, they adored the same deities. The
elegant mythology of Homer gave a beautiful and almost regular form to
the polytheism of the ancient world.
1292. “The philosophers of Greece deduced their morals from the nature
of man rather than from that of God. They meditated, however, on the
Divine Nature as a very curious and important speculation, and in
the profound inquiry they displayed the strength and weakness of the
human understanding. Of the four most celebrated schools, the Stoics
and the Platonists endeavoured to reconcile the jarring interests of
reason and piety. They have left us the most sublime proofs of the
existence and perfections of the first cause, but as it was impossible
for them to conceive the creation of matter, the workmen in the Stoic
philosophy was not sufficiently distinguished from the work, while, on
the contrary, the spiritual God of Plato and his disciples resembled
an idea rather than a substance. The opinions of the Academics and
Epicureans were of a less religious cast; but while the modest science
of the former induced them to doubt, the positive ignorance of the
latter urged them to deny the providence of a Supreme Ruler. The
spirit of inquiry, prompted by emulation and supported by freedom, has
divided the public teachers of philosophy into a variety of contending
sects; but the ingenuous youth who, from every part, resorted to
Athens and the other seats of learning in the Roman empire, were alike
instructed in every school to reject and to despise the religion
of the multitude. How, indeed, was it possible that a philosopher
should accept, as divine truths, the idle tales of the poets, and the
incoherent traditions of antiquity, or that he should adore as gods
those imperfect beings whom he must have despised as men! Against such
unworthy adversaries Cicero condescended to employ the arms of reason
and eloquence, but the satire of Lucian was a much more adequate as
well as more efficacious weapon. We may be well assured that a writer
conversant with the world would never have ventured to expose the
gods of his country to public ridicule, had they not already been the
objects of secret contempt among the polished and enlightened orders of
society.
1293. “Notwithstanding the fashionable irreligion which prevailed
in the age of the Antonines, both the interest of the priests and
the credulity of the people were sufficiently respected. In their
writings and conversation, the philosophers of antiquity asserted the
independent dignity of reason, but they resigned their actions to
the commands of law and of custom. Viewing, with a smile of pity and
indulgence, the various errors of the vulgar, they diligently practised
the ceremonies of their fathers, devoutly frequented the temples of
the gods, and sometimes condescending to act a part on the theatre of
superstition, they concealed the sentiments of an atheist under the
sacerdotal robes. Reasoners of such a temper were scarcely inclined to
wrangle about their respective modes of faith or of worship. It was
indifferent to them what shape the folly of the multitude might choose
to assume; and they approached with the same inward contempt, and the
same external reverence, the altars of the Lybian, the Olympian, or the
Capitoline Jupiter.
1294. “It is not easy to conceive from what motives a spirit of
persecution could induce itself into the Roman councils. The
magistrates could not be actuated by a blind though honest bigotry,
since the magistrates were themselves philosophers, and the schools
of Athens had given laws to the senate. They could not be impelled
by ambition or avarice, as the temporal and ecclesiastical powers
were united in the same hands. The pontiffs were chosen among the
most illustrious of the senators, and the office of Supreme Pontiff
was constantly exercised by the emperors themselves. They knew and
valued the advantages of religion, as it is connected with civil
government. They encouraged the public festivals which humanize the
manners of the people. They managed the arts of divination, as a
convenient instrument of policy, and they respected as the firmest
bond of society the useful persuasion that, either in this or a future
life, the crime of perjury is most assuredly punished by the avenging
gods? But while they acknowledged the general advantages of religion,
they were convinced that the various modes of worship contributed
alike to the same salutary purposes, and that, in every country, the
form of superstition which had received the sanction of time and
experience was the best adapted to the climate and to its inhabitants.
Avarice and taste very frequently despoiled the vanquished nations
of the elegant statues of their gods and the rich ornaments of their
temples, but in the exercise of the religion which they derived from
their ancestors, they uniformly experienced the indulgence, and even
protection, of the Roman conquerors. The province of Gaul seems, and
indeed only seems, an exception to this universal toleration. Under the
specious pretext of abolishing human sacrifices, the Emperors Tiberius
and Claudius suppressed the dangerous power of the Druids; but the
priests themselves, their gods and their altars, subsisted in peaceful
obscurity till the final destruction of paganism.
1295. “Rome, the capital of a great monarchy, was incessantly filled
with subjects and strangers from every part of the world, who all
introduced and enjoyed the favourite superstitions of their native
country. Every city in the empire was justified in maintaining the
purity of its ancient ceremonies; and the Roman senate, using the
common privilege, sometimes interposed to check this inundation of
foreign rites. The Egyptian superstition, of all the most contemptible
and abject, was frequently prohibited; the temples of Serapis and Isis
demolished, and their worshippers banished from Rome and Italy. But
the zeal of fanaticism prevailed over the cold and feeble efforts of
policy. The exiles returned, the proselytes multiplied, the temples
were restored with increasing splendour, and Isis and Serapis at length
assumed their place among the Roman deities. Nor was this indulgence
a departure from the old maxims of government. In the purest ages of
the commonwealth, Cybele and Æsculapius had been invited by solemn
embassies, and it was customary to tempt the protectors of besieged
cities by the promise of more distinguished honours than they possessed
in their native country. Rome gradually became the common temple of her
subjects, and the freedom of the city was bestowed on all the gods of
mankind.”
_For more than a thousand years the Grecian or Roman Catholic Clergy
were the sole depositories of the word of God, so called, and
Regulators of Religious morals; yet during that time the Clergy were
for the most part pre-eminent in vice, as compared with the rest of
the community; whence it is inferred that, like Pope Boniface, the
wicked Clergy in general were really unbelievers in the truth of the
Gospel. If the morals of the modern Clergy are better, it is neither
from the barbarous example furnished them in the Old Testament, nor
the ultra precepts of the Gospel; being too much enlightened to be
governed in practice by either._
1296. “ORIGEN complains of the neglect and inattention of his day,
through the increase of worldliness. Cyprian about the same time
mourns over the progress of degeneracy, and Eusebius, toward the close
of the third century, laments the corruption of the primitive morality
in strong terms of censure.
1297. “But yet superstition was rapidly advancing, and the complaints
of priestly corruption and general licentiousness were on the
increase. The election of Pope Damasus was the occasion of a public
riot, in which his partisans besieged the church where the friends
of the other candidate were assembled, broke down the doors, and
uncovered the roof; and in the shameful battle that ensued, one
hundred and thirty-seven persons were slain, of both sexes. The
splendour of the Roman bishops had grown so rapidly, that the heathen
historian Ammianus Marcellinus pronounced the episcopal style of
living to be superior to that of a king. Toward the close of the
fourth century, Chrysostom defended the new system of monkery, on the
ground that Christians had become so corrupt, especially in the large
cities. Jerome before him had bitterly complained of the prevailing
degeneracy, and became a monk in order to escape from it. St.
Augustine lamented that many Christians in his day (about A. D. 389)
were superstitious, that they adored the sepulchres and pictures of
the saints, and ate and drank to excess at funerals, under the excuse
that it was an act of religion.
1298. “The fifth century was not likely to improve the state of the
church, but on the contrary it witnessed a rapid deterioration. The
testimony of Salvian is set forth by Fleury, proving that among the
Roman Christians there was much heathen idolatry remaining; that
the greater part were only Christians in name, and worse than the
barbarians in life and conversation.
1299. In the sixth century, toward the close, we see Pope Gregory the
Great attributing all the public calamities to the ambition of the
bishops, who concealed the teeth of wolves under the face of sheep.
1300. “The seventh century. We begin to see the fruits of clerical
celibacy in the rule established by the council of Toledo, that the
illegitimate children of the clergy, from the bishop down to the
sub-deacon, should be slaves in the church where their fathers served.
It is to be presumed that this canon was intended to discourage
and amend the incontinence of the clergy, but the adoption of such
an extraordinary law proves plainly the prevalence of the evil. So
general had the worldliness of the clergy become, that in the latter
part of this century the most eminent bishops of France took great
part in political matters, and in time of war marched at the head of
their troops, like the lay barons.
1301. “One of the most important events of the eighth century was the
forgery of the Decretals, by which all the primitive bishops of Rome,
from Clement to Sylvester, were made to utter the most extravagant
doctrines concerning the power of the pope, the supremacy of Rome, and
the authority to judge the other bishops, while the pope himself could
be judged by none. Yet such was the ignorance of the times, that this
forgery was successful throughout the whole Latin Church, and remained
unquestioned for eight hundred years together. Another strong proof of
this prevailing ignorance is found in the course of the bishops at the
second council of Nice, where pretended miracles performed by images
were cited from false documents without any suspicion of mistake.
1302. “The parliament of Worms presented to the emperor a request from
all the people that the bishops should no longer go out at the head of
their troops, but should stay in their dioceses and assist the army
by their prayers; and Charlemagne willingly granted the petition.
But it is remarkable that this application came not from the clergy,
but from the laity; and it was so little regarded afterward, that
we shall find some warlike bishops even among the popes themselves.
This same emperor endeavoured with great zeal to purify the morals
of the clergy; and his reproofs of their worldliness, their avarice,
and their prostitution of sacred things for the sake of gain, are
remarkable monuments of his own good sense and of the corruption
which infested the church in the ninth century. After his death,
which occurred in A. D. 814, some churches invoked him as a saint,
notwithstanding he had four wives and five concubines.
1303. “The year 844 was signalized by the introduction of false relics
at Dijon in France, by which, nevertheless, several remarkable cures
were supposed to have been effected, until the fraud was discovered;
but the proceedings show that such impostures were common. In A. D.
850 a poor presbyter named Gotheschalk, who had adopted high views
on predestination, was not only deposed from the priesthood, but
afterward publicly whipped, as an incorrigible heretic, and cast into
prison, where he died after eighteen years’ confinement. Yet his
doctrine was defended by other bishops of high reputation, and his
punishment was denounced as cruel and unjust.
1304. “In A. D. 864, a violent outrage took place at Rome, in which
Gonthier, the Archbishop of Cologne, protesting against the judgment
of Pope Nicholas, told his brother Hildwin, who was a priest, to
place his protestation on the tomb of Saint Peter: that is, upon the
altar of the church. Accordingly, Hildwin entered into the church
with several followers, all armed, and as the keepers opposed him,
he repulsed them with blows, and killed one of them upon the spot.
He then accomplished his purpose, and retreated sword in hand. The
anecdote is only of importance as a proof of the spirit of the age.
The first instance of a partial interdict occurs in A. D. 871.
The ordeals of boiling water, cold water, and red-hot iron were
employed in this age, to determine questions of justice under the
auspices of the priests; and even kings employed them, with all
faith and confidence. The Duke of Naples had formed an alliance
with the Saracens, which the pope disproved; and as he refused to
break it on the order of the pontiff, he was excommunicated. The
Bishop Athanasius, who was the duke’s own brother, took him and put
out his eyes, sent him as prisoner to Rome, and caused himself to
be proclaimed Duke of Naples in his place. The pope approved this
conduct highly, and praised the bishop for loving God more than his
brother, and putting out the right eye which had offended, according
to Scripture. This pontiff was John VIII., and the time was A. D. 877.
_Reasons for not proceeding farther with Quotation of Details._
1305. It would occupy too much space, and make too wide a digression,
were I to proceed in quoting the details of the evidence showing the
state of morals in Christendom during the Middle Ages to have been much
below that which the heathen displayed during the period immediately
succeeding the advent of Christ, according to Mosheim and Gibbon. But
although the reader should not be enabled to form an opinion directly,
by a perusal of the details, fortunately I am enabled to submit that of
the right reverend prelate by whom they have been compiled.
1306. The fact deserves attention, that for more than a thousand
years, of all the upper classes of society the Christian clergy were
pre-eminently wicked, frequent complaints having been made against
them by the laity, notwithstanding the cruel persecution to which
complainants were liable. The popes were generally as prominent in
wickedness as high in official distinction. The summing up of Bishop
Hopkins, which I subjoin, fully confirms the impression which I have
endeavoured to convey:
1307. “I have now gone over the history of your church, with the
single aim of proving, from your own records, the rise, progress, and
terrible extent of its corruption, up to the close of the sixteenth
century. Here we see that for a period of seven centuries together
there had been a constant outcry for reformation; that the popes and
priesthood were the objects of continual complaint on the part of
the laity; that by their own acknowledgment, although the church was
never destitute of true Christians, yet holiness was the exception,
and iniquity the rule, since the great body of the clergy were steeped
in licentiousness, avarice, simony, cruelty, violence, falsehood, and
blood; that the University of Paris, one of your most famous nurseries
of theological education, was infested with an infidel philosophy, and
with habits of libertine sacrilege; that the boasts of absolute atheism
were heard from the lips of pontiffs and cardinals; that the reliance
of your church was in the terrors of the inquisition, in the rack, the
dungeon, and the stake; that war, and treachery, and assassination,
were patronized in the service of religion; that bishops, and
cardinals, and popes, were ready to lead their troops to battle; that
there were constant revolts and rebellions against the tyranny of the
priestly power; that there were many schisms in the papal kingdom, in
which two or three pretenders to infallibility cursed each other at the
same time, in the name of God and his apostles; and that every effort
to banish these horrible iniquities proved utterly abortive, until the
success of the Protestant reformation compelled them to respect public
opinion, by fear for their very being if they continued to brave it any
longer.”
1308. It is believed that there was no such wickedness among the
pagan priesthood as to have become a cause of complaint, although
far less power existed to silence accusation. Throughout Christendom
even monarchs were made to suffer severely for their remonstrances
against papal tyranny, and had to make concessions after having been
ill-treated. By way of exemplifying his disrespect for those precepts
of Christ which enjoin humility, meekness, and poorness of spirit as
the means of reaching heaven, Pope Celestin kicked the crown from
the head of the emperor, Henry VII., as this potentate knelt before
him. Could any sane man have done this while believing that Christ’s
allegations were to be verified, agreeably to which the “_poor in
spirit_” are to have heaven, the meek to inherit the earth? (See
Hopkins.)
1309. According to Taylor’s Diegesis, Constantine inquired of Sopater,
the pagan priest, if he could absolve him from his sins, among which
was that of scalding one of his wives to death, and executing unjustly
one of his sons. Sopater informed him that it went beyond his power to
obtain pardon for such sins. The Christian priests having agreed to
procure the desired absolution, is supposed to have been one of the
principal motives which induced Constantine to embrace Christianity.
Yet it was under this wicked despot that the Council of Nice was held,
which decided in favour of the divinity of Christ.
1310. It is difficult to imagine that persons who actually believed
in a future state of rewards and punishments, and who of course must
have been impressed with the comparative insignificance of any worldly
enjoyments, would, for any earthly objects, have acted so much in
a way to doom their souls to perpetual torture. It may therefore
be inferred that the clerical papists who acted so wickedly were
religious hypocrites, like the Jewish Pharisees. I am strongly under
the impression that the imperfection of the proof of the truth of
Scriptures, in the first place, and the inadequate and disgusting
representations respecting the future world which they present, has
always been productive of secret unbelief, and consequent recklessness
respecting the dictates of religion or morality.
1311. Of the manner in which the clergy of the present day reason
themselves into a belief, and expect to induce others to concur with
them, the parodied quotation from the clerical Goliah of my _would-be
guide to heaven_ is an exemplification. It is only by _frowning down
objections_, or _begging the question_, that they can get on. (1182.)
1312. Said one among the most amiable of my clerical friends to me,
when I adverted to the improbability that the Deity of this almost
infinite universe would select a few human animalcules in Judea as
his especial favourites: “Dr. Hare, you must not expect me to sit by
patiently, and see the pillars of my profession assailed.” I am sorry,
said I, if I have said any thing to give you pain. “How would you like
the pillars of your science to be attacked?” I would defend them, not
endeavour to silence the assailant! But all criticisms which lead to
the cure of errors only benefit a science founded on truth.
1313. The skepticism produced by reading the Bible is alleged, by
Archbishop Hughes, as the motive of his church for forbidding the
reading of it to the faithful. It was the reading of the Bible, when a
minor, which led to my unbelief in its authenticity. Bible societies
may, without intending it, do much to prepare the reasoning portion
of mankind for the adoption of a more moral, consistent, and rational
gospel.
1314. That one pope at least was a materialist, the following quotation
from Bishop Hopkins’s work will prove.
1315. “The year 1308 was marked by the resolution of Pope Clement V.
to take up his residence at Avignon. Two years afterward, he appointed
three cardinals to examine the witnesses against the former pope,
Boniface VIII., and Cardinal Cajetan; and the testimony taken on the
occasion proved them both to have been downright atheists. It was in
substance as follows:
1316. “Nicholas, a priest and canon of the cathedral, &c., on oath,
said, that being at Naples, under the pontificate of Celestin V., viz.
A. D. 1274, in the house of Marin Sichinulfe, where Cardinal Benedict
Cajetan dwelt, he entered the chamber of the cardinal in the suite of
the Bishop of Fricenti, and found there a clerk disputing with him,
in presence of several persons, upon the questions, which was the
best law or religion, that of the Christians, of the Jews, or of the
Saracens? and who those were that best observed their own? Then the
cardinal said, What are all these religions? They are the inventions
of men. We need not put ourselves to any trouble, except for this
world, since there is no other life but the present. He said also, on
the same occasion, that this world has had no beginning, and would not
have an end. Nicholas, Abbot of St. Benedict, &c., deposed to the same
fact, adding that the Cardinal Cajetan had said that the bread was not
changed in the sacrament of the altar, and that it was false that it
was the body of Jesus Christ; that there is no resurrection; that the
soul dies with the body; that this was his opinion and that of all
men of letters, but that the simple and ignorant thought otherwise.
The witness being asked if the cardinal did not thus speak jestingly,
replied that he said these things seriously and in good faith.
1317. “Manfred, a lay citizen of Lucca, said, that in the year 1300,
before Christmas, being in the chamber of Pope Boniface, in presence
of the ambassadors of Florence, of Boulogne, and of Lucca, and many
other persons, a man, who appeared to be the Pope’s chaplain, told
his holiness of the death of a certain knight who had been a wicked
man, and therefore it was necessary to pray for him, that Jesus Christ
might have pity on his soul. Upon which Boniface treated him as if he
were a fool; and after having spoken injuriously of Jesus Christ, he
added: This knight has already received all the good and evil he can
have, and there is no other life than this, nor any other paradise
or hell than what is in this world. The witness testified to another
discourse of Boniface, which modesty does not allow of our reporting;
and another witness recited a story about him still more impious than
the foregoing.
1318. “‘What remains of this information,’ says Fleury, ‘comprehends
the depositions of thirteen witnesses, all to a similar effect.
Another information which appeared the following year contained the
evidence of twenty-three witnesses to the same facts, with others
equally scandalous. But as the affair was never brought to judgment,
it is superfluous to enter into any further details.’
1319. “Now here is a very extraordinary and powerful evidence to prove
that at least one pope, and he a very distinguished one, Boniface
VIII., and one cardinal, of high reputation, were not only infidels
themselves, but claimed to be of the same class with ‘_all men of
letters_.’ That the testimony was satisfactory seems incontrovertible;
because the witnesses were thirty-six in number, unimpeached in
character, and thought sufficient by Philip the Fair, King of France,
and all his leading nobility. He proposed that Boniface should be
arraigned, though dead, for heresy, and that his bones should be
disinterred and burned, according to the modern fashion established by
the Roman Church. It may seem strange, however, that even if Boniface
and Cajetan had held such sentiments, they should have been so foolish
as to utter them in the presence of so many. To this two answers
may be given. First, that the influence of the philosophy which we
have already noted in the University of Paris was so prevalent, that
the clergy and the upper ranks of the laity were generally infected
with it, and religion was looked upon, by nearly all, as a thing of
policy, necessary to keep the vulgar in order, but only professed
by the higher classes, as it was in heathen Rome, ‘for the sake of
appearances.’ Unhappily, there are many proofs too strong to be
doubted that this infidel philosophy was rife among the priesthood;
and perhaps there is no other way of accounting for the manifest fact
that the church, like the state, was governed for so many ages by the
machinery of force and fear, as if there was no inward conscience to
appeal to, except among a few pious souls, here and there—enough to
perpetuate the church, according to the promise of Christ, but not
enough to affect the general sentiment.”
_Any religion, like that of Moses, which does not make Immortality a
primary consideration, must be chiefly confined to worldly objects,
and of course unworthy of consideration or respect._
1320. While the silence of the Pentateuch respecting immortality throws
the authority of the “word of God,” so called, against the endowment
of the human soul with that all-important attribute, the language of
the decalogue is inconsistent with the unity of the divine power. The
words, “_Thou shalt have no other gods before me_,” implies that there
were other gods who might be acknowledged; since if there were none
other, the proper words would be—Thou _canst_ have no other God but me,
or—There _is no other God_ but me.
1321. Again, when Jehovah alleges himself to be jealous, of whom could
he be jealous, if there was no other God to excite the sentiment of
jealousy? Can any one conceive God to be jealous of an idol, when
he must perceive that whatever worship may be bestowed on idols, is
actually intended for the true God? (1245, 1246.) Could Adam have been
jealous when there was no other man in existence to be jealous of?
1322. In the Introduction the ends to be answered by religion were
stated, (page 18.) Several of the foregoing pages have been designed
to show that Scripture does not fulfil these objects, being almost
silent as respects immortality, using doubtful language respecting the
unity of the divine power. Moreover, Jehovah is described as wrathful,
jealous, and vindictive; as sanctioning the massacre, spoliation, and
extirpation of neighbouring nations.[26] The fruits of the religion of
Moses were two sects, of whom one did not believe in a future state of
rewards and punishments; the other, although professing such a belief,
(according to the barbarous idea of Josephus,) were not as moral as
the unbelievers, (750, 1098.) Moreover, as respects the New Testament,
the precepts on which it laid the most stress, those against pecuniary
cupidity and resistance of wrong, have been not only neglected, but
acted upon inversely; so that rapacity and aggression have been the
predominant features of the conduct of Christians, unworthily so
called, toward each other, but especially toward those who have been
of a different religious belief. In one trait, however, the words of
Christ, already cited, have been fully carried out: “I come as a
sword.”[27]
1323. It may be seen from the passages quoted, that prior to the
promulgation of Christianity, people of various religious sects were
willing to live in harmony; but that after its promulgation there was
much discord, and that those who should have been especially influenced
by Christianity (the priesthood) were the foremost in vice!
1324. It is conceived that either on the one side the evidence of
Christianity could not have gone home to the soul of those who so
grossly violated its monitions, or that the rewards held out by it had
not been presented under an aspect sufficiently inviting to counteract
the fleeting allurements of this temporal world. It is conceived that
Scripture is from beginning to end, from the Pentateuch to the Gospel
of John, too worldly, as first exhibited in the promise of _lands_
to the Jews, and lastly of _judgeships_ to the apostles. The Old
Testament, of necessity, can treat of nothing but worldliness, since
there is throughout scarcely any reference to heaven; and some of the
Psalms would accord better with the curses of a devil, than with the
prayers of a sincere Christian. The cix. Psalm contains this language:
1325. “When he shall be judged, let him be condemned; and let his
prayer become sin. Let his days be few; and let another take his
office. Let his children be fatherless, and his wife a widow. Let
his children be continually vagabonds, and beg: let them seek their
bread also out of their desolate places. Let the extortioner catch
all that he hath, and let the strangers spoil his labour. Let there
be none to extend mercy unto him: neither let there be any to favour
his fatherless children. Let his posterity be cut off; and in the
generation following let their name be blotted out. Let the iniquity
of his fathers be remembered with the Lord; and let not the sin of
his mother be blotted out. Let them be before the Lord continually,
that he may cut off the memory of them from the earth. Because that
he remembered not to show mercy, but persecuted the poor and needy
man, that he might even slay the broken in heart. As he loved cursing,
so let it come unto him: as he delighted not in blessing, so let it
be far from him. As he clothed himself with cursing like as with his
garment, so let it come into his bowels like water, and like oil unto
his bones. Let it be unto him as the garment which covereth him, and
for a girdle wherewith he is girded continually. Let this be the
reward of mine adversaries from the Lord, and of them that speak evil
against my soul.”
1326. Under these circumstances, wherefore should there be any alarm
for the consequences of replacing belief in Scripture by belief in
Spiritualism, if the evidence of this be, as we think, vastly more
reliable, and the morality far more consistent with that followed in
practice by great and good men of ancient and modern times.
1327. Moreover, the basis of probation, upon which the morality of
Scripture is built, is manifestly a _castle in the air_, since it
involves this contradiction, that an omnipotent, omniscient, and
prescient Deity, who can make his creatures what he wishes them to be,
and must know what they are, has to resort to trial to learn that which
he knows before the process is undertaken, as well as he can possibly
after its accomplishment. This demonstration alone overturns the whole
probationary superstructure existing in the minds of sectarians.
1328. Meanwhile, the communications which I have submitted involve the
idea of progression, and convey infinitely more knowledge of futurity
than the Old and New Testaments taken together.
_People profess Christianity more from a desire to do right, than they
do right in consequence of their professions._
1329. I am aware how much it is a part of the existing system of
education to imbue a confident faith in whatever tenets may be taught,
and how little it is possible, in consequence, to have any arguments
fairly considered which bear against the educational impressions. It
may be seen in the instance of the interesting lady to whom I owe the
kind letter, (1163,) how much more anxious such persons are to teach
than to listen. She had, as she supposed, listened to an exposition
of my views, of which the foundation had already been described in
a published letter, with an effort to compare the heaven and hell
of Scripture with those of Spiritualism; yet in all confidence of
victory, this excellent creature brings me a letter written by one
whom she considers to have a first-rate intellect, and who begins by
assuming what I most emphatically deny, and of which the argument is
just as good for Mohammedanism as for Christianity, provided the Koran
be assumed as the word of God in lieu of the Bible, and Mohammed as
the vicegerent of God instead of Christ. This may be considered as
the argument of an eminent Episcopalian in favour of the truth of
Christianity, while in those cited from Hughes and Breckinridge we
have the arguments of an eminent Romanist on one side, and an eminent
Calvinist on the other. The one objects to the basis of “_fallible_”
men as the rule of faith; the other, to any inference derived from
a gospel by “_fallible_” men. Breckinridge does not recollect that
there is nothing more fallible than the traditions, compilations, and
translations of fallible men, nor how skeptical all those who sustain
the truth of Scripture on this evidence, are of any other evidence of
the same kind which conflicts with Scripture.
1330. If the reader will look at the letters of Amasa Holcomb and my
replies, (690,) he will see an exemplification of the difficulty in
which many were placed, who had no other evidence of a future state
beside that afforded by Scripture. Let him apply to the human evidence
of antiquity no less skepticism than is now applied to the human
evidence of Spiritualists, and then estimate the weight of testimony in
favour of the Scriptures. Let him fairly consider the internal evidence
against Scripture, as briefly sketched in this work or elsewhere, and
then say whether he can conscientiously condemn Mr. Holcomb or myself
for conscientiously disbelieving Scripture.
1331. Let it be considered whether belief in Christianity is not at
the present time a consequence of morality, rather than its cause;
whether it is not, with ninety-nine in a hundred, the consequence of
early impressions, which have associated the Christian religion and
morals inseparably on the conscience; without, however, inducing in
any one of the individuals thus influenced any idea that the precepts
of Christ are to be carried out in practice. It would be manifestly
preposterous to look for this where the clergy, who were the teachers,
did not practically obey the precepts, but went ahead in the race of
iniquity, whichever way the current might lead, and almost everywhere
as desirous of wealth, and power, and worldly distinction as other men.
The imperfection of the evidence of scriptural truth, on which the
belief in it rests, or that false moral sense derived from education,
which makes the person affected just as tenacious of one creed as
of another, whether it be Judaic, Christian, or Mohammedan, causes
the faith thus arising to yield whenever the moral sense is impaired
on which it rests. Not being supported by reason, as soon as the
educational conscientiousness on which it was founded is blunted, any
faith built upon it forms no barrier. The individual perceives that
his opinions were not formed by himself, but imparted, and would have
been different, had he been born of different parents. Thus faith rests
upon morality, not morality upon faith; and when morality goes, faith
ceases to be a barrier. But meanwhile those who abandon morality,
find in their educational impressions one which is a salvo to them,
however sinful. They find that Christ died for those who believe in his
divinity or in his divine mission, and of course, that by closing their
ears and eyes to all evidence or argument impeaching Christianity, and
continuing to cherish the early impressions made by their teachers,
they may be redeemed from future punishment; whereas, as Dr. Berg
alleged in his debate with Barker, “_A sinner cannot be saved out of
Christ_.”
1332. But one consequence of this interested, bigoted belief is, that
animosity which, it was foretold by Christ, would cause such horrible
discord, and would make his advent equivalent to a severing of all
the dearest ties between relatives and friends, the superior and his
subordinates. As at this time any idea of a religion would be scouted
with indignation which should not make a future state of rewards and
punishments the primary object, it is inconceivable to me wherefore the
Old Testament should be an object of veneration to those whose thoughts
are _heavenward_. How could there be any thing but worldliness where
nothing but the things of the world were objects of desire—no heaven
beyond.
1333. From what has been urged, is it not manifest that, in the first
place, it is of great importance that the evidence of a future state
should be placed on a firmer footing than on recorded and translated
traditions, or on the decretals of a most profligate priesthood?
Would it not be one of the greatest imaginable blessings that those
who have not the consolation of believing in immortality, should have
that consolation, and those who already believe in a future state of
existence, should have a better knowledge of that state, than that
given by Josephus, sanctioned by Christ, even as collated by the pious
and learned clergyman, Dr. Harbaugh? (750.)
1334. If Christ had nothing but the vicinity of the fire prepared for
the devil and his angels, agreeably to Josephus, and his story of Dives
and Lazarus, or imaginary worldly appointments, or lying in the grave
till the _last day_,—if these are all the grounds that Christians have
had to build upon as respects future happiness, is it to be wondered
at that the priesthood of the Middle Ages, who best knew the defect of
gospel evidence, how little they themselves were to be trusted, and how
illusory was the promise made to the apostles of judgeships, (743,)
should, of all others in society, be the least restrained by fear of
future punishment?
_It is a calumny against human nature to represent men as wilfully
ignorant of the true religion._
1335. A prevalent calumny against human nature has been, that men
remain wilfully reckless as respects religious truth; or that they
remain in error designedly, and not because they mistake it for truth.
But it is notorious, that as respects the laws of man, those who make
it their business to violate them take great care to make themselves
acquainted with the laws which it is their object to break. None but
an idiot would expect the law to be less severe in proportion as he
should keep himself ignorant of its provisions. No banditti in the
Russian empire would expect the less to go to Siberia because they
should deny the reigning czar to be the sovereign. They would not
expect to escape his power by enthroning a _pretended_ czar, and paying
him honour. Such conduct would be too absurd, even for fools to pursue;
yet it is upon such erroneous views that three thousand Israelites were
surprised and assassinated for worshipping the golden calf; and that
eminent clergymen do not consider it as blasphemy against the paternal
God, described by Seneca (1224) to represent him as sanctioning this
horrible butchery.[28]
1336. The truth is, the selfishness of the worst men makes it quite as
much an object with them, as with good men, to know to what punishments
they may become liable, or what advantages they will be entitled to
hereafter. Self-interest makes every man anxious to know that which
deeply affects his future existence. Is there any one who would not
wish to learn whether his soul is to rot in the coffin with its fleshy
integuments, or to have another and eternal existence, happy or
wretched according to his deportment in this world?[29]
1337. Those who really wish to serve the cause of true religion,
and human welfare here and hereafter, should not expect that harsh
words or measures will promote these objects. If, from want of due
consideration, they uphold that which is repulsive to the human heart
and understanding, and turn a deaf ear to facts and reasoning, which
would produce a more beneficial issue, they will really be amenable to
the blame which they so unjustly lavish upon those whom they calumniate
as “_Infidels_,” while they themselves are really infidels to their
professed principles. The Bible itself made me an unbeliever in its
authenticity, and makes unbelievers of many who read it attentively and
fearlessly, after their reason is matured.
1338. Nothing could serve the cause of true religion and true morality
more than a belief in a future state of reward and punishment, without
having that book made an appendage to the instruction.
_To appreciate the Jewish representation of the Deity, a reader should
first form an idea of this planet and its inhabitants, comparatively
with the hundred millions of solar systems, and the inconceivable
extent of the space which encompasses them, which fall within the
domain of one common Deity._
1339. In order to form an idea of the Deity, we must consider the
extent of the universe over which he rules, and the magnificence and
multiplicity of the bodies which it comprises. Alpha Centauri, a star
of the Centaur, a constellation in the southern hemisphere, is the
nearest of the fixed stars; it nevertheless is nearly twenty thousand
million of miles from the earth. Light, flying at the rate of two
hundred thousand miles in a second, to come from that star, would take
three years and three months to reach the earth.
1340. A star in the constellation of the Swan, known as “61 Cygni,” is
another among the few whose distance is sufficiently small to allow it
to be measured. This is nearly three times as far as Alpha Centauri;
so that it would take light nine years to come from “61 Cygni” to the
earth. This star appears single to the naked eye, but, seen through a
telescope, appears like two stars, which according to Mitchell, are six
thousand millions of miles apart.
1341. But the stars which enter into the nebula of Orion are so
remote, that light, to come from one of them, would require ninety-two
thousand years. Suppose an imaginary right line to be extended from a
star in Orion so as to pass through the centre of this planet, and to
reach a star on the other side as remote as that first mentioned; of
course, the distance being doubled, it would require light twice the
time to perceive it, or one hundred and eighty-four thousand years.
Suppose a spherical space of which that line forms a diameter, or we
may suppose a larger sphere, including all the nebula visible by the
Rosse telescope. It is estimated that there are in all not less than
one hundred millions of stars visible with the aid of that magnificent
instrument, each of which is a sun with its planets; so that we have
reason to suppose that there are an hundred millions of solar systems.
Some of the suns are, like Sirius, estimated to give sixty-three times
as much light as our sun emits. Our planet is to Jupiter as one to
twelve hundred; to Saturn, as one to one thousand; to the sun, as
one to one million four hundred thousand. It is hardly to be seen by
the naked eye from Jupiter, and would be invisible to any human eye
situated upon any planet more remote than Jupiter. To the whole of the
sidereal creation, it is as a globule of water in the ocean, and the
inhabitants are as animalcules in that globule.
1342. Having thus prepared his mind with a proper conception of
the vastness of the attributes of the Deity, and the degree of the
comparative importance of the human race in the divine mind, as it
surveys the whole creation, let the reader take up the book of Genesis,
and compare the impressions which that alleged word of God would convey
with those which the preceding facts and considerations would induce.
It may be expedient that the reader, while under the sublime impression
of the majesty and magnificence of the Deity, as displayed in his
works, should consider what evidence there is of any entity having
the relation to him of a female; and if it be irrational to suppose
a commensurate being of the other sex, let the reader consider how
this Supreme Deity could have a son? The existence of a son requiring
both a father and mother, it may be well to think how a male without
a female god could have a son. He may take into view the opinions
of Newton, that God cannot be presumed to have organs. Doubtless it
will be perceived that this all-pervading, magnificent being cannot
require eyes to see, ears to hear, a nose to smell, a tongue to speak,
or a mouth to eat, legs with which to walk, or arms with which to
strike. Of course he will not consider him as having a person made of
those organs, as in the instance of his creature, man. He will agree
with Newton, that it were absurd to ascribe even one person to God,
and would be still more so to ascribe three persons. Again, if three
persons be essential to God, he being eternal, the three persons must
be eternal, and of course neither can bear the relation of a son to the
other; nor can the _coeval_ Holy Ghost proceed from two of the trio,
forming the third person, who, by the premises, existed _before_ he
came into his _subsequent_ existence, as alleged by the contradictory
conclusion. If the individuals composing the Godhead have any distinct
will or reason, the admission of the trinity amounts to polytheism;
and if they have not severally independent natures and reason, then
the association of the idea of three persons is useless. Is it not
idolatrous thus to associate with the Deity effete masses of spiritual
matter, under the name of _persons_, and worship the imaginary
monster thus created as the true God? Still more, is it not monstrous
to represent that those who cannot adore this imaginary idol, are
_wilfully_ incredulous?
1343. I have said that the account of the creation, given in the
Pentateuch, is inconsistent with geological facts. Much sophistry has
been employed to escape from this truth. Thus eminent geologists have
striven to reconcile the alleged creation of the world in six days,
to mean actually six eras, each of immense duration; yet Scripture
representing that the day succeeding those so employed, should be kept
holy as a Sabbath, and this being viewed in the Decalogue as a period
of twenty-four hours, precludes the assignment of any longer duration
to each of the six days, actually occupied by the Creator in performing
his great work.
1344. To enable the reader to judge how far the facts ascertained
by geological investigation, can be reconciled with the scriptural
account, I shall here quote them, as stated by Professor Hitchcock, in
his work entitled “Religion of Geology,” page 19. It should be known
to the reader that this author is among those who assume the Bible to
be the word of God upon the same grounds as the clergyman, (1182.)
1345. “Under these circumstances, all that I can do, is to state
definitely what I apprehend to be the established principles of the
science that have a bearing upon religious truth, and refer my hearers
to standard works on the subject for the proof that they are true. If
any will not take the trouble to examine the proofs, I trust they will
have candour and impartiality enough not to deny my positions.
1346. “The first important conclusion to which every careful observer
will come is, that the rocks of all sorts which compose the present
crust of the globe, so far as it has been explored, at least to the
depth of several miles, appear to have been the result of second
causes; that is, they are now in a different state from that in which
they were originally created.
1347. “It is, indeed, a favourite idea with some, that all the rocks
and their contents were created, just as we now meet them, in a moment
of time; that the supposed remains of animals and plants, which many
of them contain, and which occur in all states, from an animal or
plant little changed, to a complete conversion into stone, were never
real animals and plants, but only resemblances; and that the marks of
fusion and of the wearing of water, exhibited by the rocks, are not
to be taken as evidences that they have undergone such processes, but
only that it has pleased God to give them that appearance; and that, in
fact, it was as easy for God to create them just as they now are as in
any other form.
1348. “It is a presumption against such a supposition, that no men, who
have carefully examined rocks and organic remains, are its advocates.
Not that they doubt the power of God to produce such effects, but
they deny the probability that he has exerted it in this manner; for
throughout nature, wherever they have an opportunity to witness her
operations, they find that when substances appear to have undergone
changes, by means of secondary agencies, they have in fact undergone
them; and, therefore, the whole analogy of nature goes to prove that
the rocks have experienced great changes since their deposition. If
rocks are an exception to the rest of nature,—that is, if they are the
effect of miraculous agency,—there is no proof of it; and to admit it
without proof is to destroy all grounds of analogical reasoning in
natural operations; in other words, it is to remove the entire basis of
reasoning in physical science. Every reasonable man, therefore, who has
examined rocks, will admit that they have undergone important changes
since their original formation.
1349. “In the second place, the same general laws appear to have always
prevailed on the globe, and to have controlled the changes which have
taken place upon and within it. We come to no spot, in the history of
the rocks, in which a system different from that which now prevails
appears to have existed. Great peculiarities in the structure of
animals and plants do indeed occur, as well as changes on a scale of
magnitude unknown at present; but this was only a wise adaptation to
peculiar circumstances, and not an infringement of the general laws.
1350. “In the third place, the geological changes which the earth has
undergone, and is now undergoing, appear to have been the result of the
same agencies—viz. heat and water.
1351. “Fourthly. It is demonstrated that the present continents of the
globe, with perhaps the exception of some of their highest mountains,
have for a long period constituted the bottom of the ocean, and have
been subsequently either elevated into their present position, or the
waters have been drained off from their surface. This is probably the
most important principle in geology; and though regarded with much
skepticism by many, it is as satisfactorily proved as any principle of
physical science not resting on mathematical demonstration.
1352. “Fifthly. The internal parts of the earth are found to possess
a very high temperature; nor can it be doubted that at least oceans
of melted matter exist beneath the crust, and perhaps even all the
deep-seated interior is in a state of fusion.
1353. “Sixthly. The fossiliferous rocks, or such as contain animals
and plants, are not less than six or seven miles in perpendicular
thickness, and are composed of hundreds of alternating layers of
different kinds, all of which appear to have been deposited, just as
rocks are now forming, at the bottom of lakes and seas; and hence their
deposition must have occupied an immense period of time. Even if we
admit that this deposition went on in particular places much faster
than at present, a variety of facts forbid the supposition that this
was the general mode of their formation.
1354. “Seventhly. The remains of animals and plants found in the earth
are not mingled confusedly together, but are found arranged, for the
most part, in as much order as the drawers of a well-regulated cabinet.
In general, they appear to have lived and died on or near the spots
where they are now found; and as countless millions of these remains
are often found piled together, so as to form almost entire mountains,
the periods requisite for their formation must have been immensely
long, as was taught in the preceding proposition.
1355. “Eighthly. Still further confirmation of the same important
principle is found in the well-established fact, that there have been
upon the globe, previous to the existing races, not less than five
distinct periods of organized existence; that is, five great groups of
animals and plants, so completely independent that no species whatever
is found in more than one of them, have lived and successively passed
away before the creation of the races that now occupy the surface.
Other standard writers make the number of these periods of existence
as many as twelve. Comparative anatomy testifies that so unlike in
structure were these different groups, that they could not have
coexisted in the same climate and other external circumstances.
1356. “Ninthly. In the earliest times in which animals and plants
lived, the climate over the whole globe appears to have been as warm
as, or even warmer than, it is now between the tropics. And the slow
change from warmer to colder appears to have been the chief cause of
the successive destruction of the different races; and new ones were
created, better adapted to the altered condition of the globe; and
yet each group seems to have occupied the globe through a period of
great length; so that we have here another evidence of the vast cycles
of duration that must have rolled away even since the earth became a
habitable globe.
1357. “Tenthly. There is no small reason to suppose that the globe
underwent numerous changes previous to the time when animals were
placed upon it; that, in fact, the time was when the whole matter of
the earth was in a melted state, and not improbably also even in a
gaseous state. These points, indeed, are not as well established as the
others that have been mentioned; but, if admitted, they give to the
globe an incalculable antiquity.
1358. “Eleventhly. It appears that the present condition of the earth’s
crust and surface was of comparatively recent commencement; otherwise
the steep flanks of mountains would have ceased to crumble down, and
wide oceans would have been filled with alluvial deposits.
1359. “Twelfthly. Among the thirty thousand species of animals and
plants found in the rocks,[30] very few living species have been
detected; and even these few occur in the most recent rocks, while
in the secondary group, not less than six miles thick, not a single
species now on the globe has been discovered. Hence the present races
did not exist till after those in the secondary rocks had died. No
human remains have been found below those alluvial deposits which are
now forming by rivers, lakes, and the ocean. Hence geology infers that
man was one of the latest animals that was placed on the globe.
1360. “Thirteenthly. The surface of the earth has undergone an enormous
amount of erosion by the action of the ocean, the rivers, and the
atmosphere. The ocean has worn away the solid rock, in some parts of
the world, not less than ten thousand feet in depth, and rivers have
cut channels through the hardest strata, hundreds of feet deep and
several miles long; both of which effects demand periods inconceivably
long.
1361. “Fourteenthly. At a comparatively recent date, northern and
southern regions have been swept over and worn down by the joint action
of ice and water, the force in general having been directed toward the
equator. This is called the _drift_ period.
1362. “Fifteenthly. Since the drift period, the ocean has stood some
thousands of feet above its present level in many countries.
1363. “Sixteenthly. There is evidence, in regard to some parts of
the world, that the continents are now experiencing slow vertical
movements—some places sinking, and others rising. And hence a
presumption is derived that, in early times, such changes may have been
often repeated, and on a great scale.
1364. “Seventeenthly. Every successive change of importance on the
earth’s surface appears to have been an improvement of its condition,
adapting it to beings of a higher organization, and to man at last, the
most perfect of all.
1365. “Finally. The present races of animals and plants on the globe
are for the most part disposed in groups, occupying particular
districts, beyond whose limits the species peculiar to those provinces
usually droop and die. The same is true, to some extent, as to the
animals and plants found in the rocks; though the much greater
uniformity of climate that prevailed in early times permitted organized
beings to take a much wider range than at present; so that the
zoological and botanical districts were then probably much wider. But
the general conclusion, in respect to living and extinct animals is,
that there must have been several centres of creation, from which they
emigrated as far as their natures would allow them to range.
1366. “It would be easy to state more principles of geology of
considerable importance; but I have now named the principal ones that
bear upon the subject of religion. A brief statement of the leading
truths of theology, whether natural or revealed, which these principles
affect, and on which they cast light, will give an idea of the subjects
which I propose to discuss in these lectures.
1367. “The first point relates to the age of the world. For while it
has been the usual interpretation of the Mosaic account that the world
was brought into existence nearly at the same time with man and the
other existing animals, geology throws back its creation to a period
indefinitely but immeasurably remote. The question is, not whether
man has existed on the globe longer than the common interpretation
of Genesis requires,—for here geology and the Bible speak the same
language,—but whether the globe itself did not exist long before his
creation; that is, long before the six days’ work, so definitely
described in the Mosaic account? In other words, is not this a case
in which the discoveries of science enable us more accurately to
understand the Scriptures?
1368. “The introduction of death into the world, and the specific
character of that death described in Scripture as the consequence of
sin, are the next points where geology touches the subject of religion.
Here, too, the general interpretation of Scripture is at variance with
the facts of geology, which distinctly testify to the occurrence of
death among animals long before the existence of man. Shall geology
here, also, be permitted to modify our exposition of the Bible?
1369. “The subject of deluges, and especially that of Noah, will next
claim our attention. For though it is now generally agreed that geology
cannot detect traces of such a deluge as the Scriptures describe, yet
upon some other bearings of that subject it does cast light; and so
remarkable is the history of opinions concerning the Noachian deluge,
that it could not on that account alone be properly passed in silence.”
_Our actions dependent, under God, on organization, education, and the
extent to which we are tempted extraneously._
1370. “Are not the hairs of your head all numbered?—Which of you by
taking thought can add one cubit to his stature?” Luke xii. 7, 25.
1371. May it not be consistently inquired, who, without God’s
assistance, can make his passions less ardent? his counteracting reason
or conscientiousness more competent to restrain them? Who, prior to
his sublunary existence, had the option, whether he should be born
a Jew, a Gentile, or a Christian; whether in the Roman, Grecian,
Episcopalian, or dissenting churches; whether his progenitors should
be Chinese, Hindoos, Europeans, negroes, or savages? Who has, through
his own previous choice, been brought up, on the one hand, by ignorant
and vicious, or on the other, by virtuous and well-educated, parents?
Can any soul be alleged to be responsible for entering the body of
an infant begotten by idolaters, and thus subjected to the curse of
the commandment? Or can a soul be deemed to have any merit because
it came into the world as the progeny of parents orthodox in their
own estimation, and happy in the belief that while myriads are to
suffer to eternity in another world, for errors or crimes arising from
causes beyond their control, a few are to be made eternally happy,
notwithstanding their admitted sinfulness, by virtue of a bigoted
confidence in the pre-eminent ability of their parents, their priests,
or of themselves to learn tenets of which the great majority of mankind
are ignorant? Humility in profession is associated with a towering and
overbearing presumption in practice toward all who differ with them in
creed: hence an effort to instruct others at the expense of millions
spent in missions, while they have no better evidence of the accuracy
of their own knowledge than a fallible human conviction.
1372. If two persons, A. and B., were organized exactly alike, educated
precisely in the same way, and subjected to the same temptations
or incentives, would they not act alike? Would not their acting
differently prove that they were not alike in all respects?
1373. It may be said that they are free agents, being endowed with
free-will; but if they be perfectly alike and similarly situated,
(agreeably to the premises,) their free-will must be perfectly similar;
and if not, let it be allowed to be, through God’s will, perfectly
similar. Is it in their power to alter the nature of their will, any
more than “_the colour of their hair_.”
1374. If any other being act differently from these, does it not
follow that he is differently organized, educated, or situated from
them; and that the diversity in one or all of these respects must be
proportionable to the degree in which his actions and morals differ
from those of A. and B.
1375. But it may be inquired, where is the merit of virtue, or the
demerit of vice, if they be the consequences of causes over which we
have no control? The reply is, that virtue is an endowment due to the
will of Deity, just as the difference between the different races of
mankind and the various genera of animals, or between individuals of
the same species, must be due to that volition. An analogous idea of
the necessity of God’s help to virtue is insisted upon by some of our
most respectable and numerous Christian sects. It places virtue in man,
so far as it may exist, upon the same basis as in God. It has always
been held by all Christians that God can do no wrong; that vice is
inconsistent with his nature. The more, then, a man is by nature and
education incapable of being vicious, the greater his natural aptitude
for virtue, the more he approaches its most perfect exemplification.
1376. But how can the punishment of the wicked be justified under
this view of their case? I answer, that it can only be justified in
self-defence, for the reformation of the offender, or to prevent the
repetition of injury where no other means can be employed, just as
killing wild beasts, noxious insects, or our enemies in warfare is
justified.
1377. Punishment, unless with a view to prevention or reformation,
seems to me diabolic. It seems irreconcilable with the injunction to
return good for evil, that the Deity from whom it proceeds should
return evil for evil, _in excess_; that he should, for finite and
transient sins, award eternal punishment.
1378. The inference that omniscience and omnipotence could create
myriads of beings, foreseeing that they must be subjected to extreme
misery for an unlimited time, is irreconcilable with all goodness
and omniscience. But it may be demanded, does not the fear of future
punishment make mankind more virtuous? The man who avoids a felony
solely through fear of future punishment is not the less wicked; he is
only a more prudent, or a more cowardly villain. That piety to God and
philanthropy are virtues, is most evident; but then these incentives
must be disinterested. If Abraham could believe that shedding his
son’s blood upon the altar would gratify the Deity, in order to make
it a pious or virtuous act, it should have been unaccompanied by any
expectation of benefit to himself. He must have had a conception of
the Deity fully as bad as that of any heathen, to suppose that the
sacrifice would be agreeable to him.
1379. There is, moreover, much reason to infer that a man who could
pass his wife as his sister, and send her to a palace in order to
gain influence with a king, did not lose sight of himself when he
contemplated killing his son to propitiate the King of kings. But no
human testimony should induce us to credit such imputations against
Jehovah. Nothing is more probable than that priests should invent this
absurd fable, and nothing more improbable than that an omniscient
God, who could read Abraham’s inmost thoughts, should have found it
necessary to ask such a barbarous sacrifice, in order to determine the
extent and sincerity of that devotion of which he must have already
known the precise limits.
_On Probation._
1380. I have already made objections to the idea that we can be placed
in this world for the purpose of probation. I will here make use of
additional arguments in support of those objections. Spiritualism
assumes that we are placed here for progression. It has, in this
aspect, a self-evident ascendency over the scriptural doctrine.
1381. A finite being has need to subject his works to trial, in order
to learn whether they have the requisite perfection; but how can an
omnipotent and omniscient Deity be under any necessity of _trying_ his
works? In the first place, they must be precisely what he has designed;
in the next place, foreseeing the result of any experiment he may make,
he has no motive for the trial. Thus, before placing Adam and Eve in
Paradise, God must have known that Adam would be incompetent to resist
his wife, his wife the serpent, and that the apple would be eaten.
How useless then was the experiment! How can it be reconciled with
omniscience and omnipotence? The crime would not have taken place had
God made woman less inquisitive; her husband strong enough morally to
resist temptation and his wife’s seductive influence; or had not the
serpent or Satan, under the form of this reptile, been allowed to tempt
Eve. And yet in consequence of that act, not only the soul of the first
man, but that of all his posterity, are considered by orthodoxy as
having fallen, as being doomed to eternal punishment, unless by being
morally regenerated, principally by a blind belief in the allegation of
certain priests, who do not agree among themselves as to what we are to
believe.
1382. But what had souls unborn to do with the acts of Adam and Eve?
Is it conceivable that the soul of the child is begotten by the souls
of its parents, or to be inferred that it is a spiritual being,
created by God for the body, which the progenitors beget in their
corporeal capacity? (See Seneca’s opinion, 1230.) How could a dumb
snake, belonging to the class of reptiles, very low comparatively in
intellectual capacity, acquire power of speech and reason without a
special miracle on the part of God, either _directly_ or _indirectly_
through Satan, acting with the cognizance of his divine master. This
reptile, previously created without feet, because the devil merely
assumed his form, is doomed as a _punishment_ to crawl on his belly, in
the only way in which he could move consistently with his organization,
independently of the sentence!!! Would it be any greater punishment to
cause snakes to creep on their bellies than quadrupeds to go on their
feet? Since none of the genera of serpents are endowed with reason or
speech, how could they be responsible for the acts of an animal which,
being endowed with those attributes, would not belong to their order?
It must have been a peculiar reptile, in the form of a snake, created
for the special purpose of tempting Eve. If, with Milton, it be assumed
that it was Satan, in the form of a serpent, who tempted her? how could
serpents be responsible for the crime?
_World least moral when the Christian church had most sway.—Honour and
mercantile credit more trusted than religion.—Virtue due more to the
heart than to sectarianism.—Bigotry acts like an evil spirit._
1383. It will be perceived, that when the church had the world most
completely under its sway, there was the least morality; but as the
arts and sciences grew up, in despite of religious intolerance,
morality improved. Thus a system has been established, which while
violating, more especially the most emphatic monitions of Christ, tends
to enforce those rules of conduct which are necessary to the welfare
of society. But an auxiliary principle—honour—has come into operation,
which often restrains those who are not influenced by religion, nor by
pure morality. Honour, like the fear of hell, may make a man act more
nobly, or more honestly, without improving his religious principles or
his heart. Hence the saying, “_Honour among thieves_,” and likewise
among unprincipled gamblers.
1384. Mercantile honour, under the name of mercantile credit, is
another important substitute for real heartfelt integrity. The ill
consequences of a loss of worldly consideration, or of those advantages
which result from the ability to _borrow_, or to _postpone_ payment
with consent of the creditor, is a motive for punctual payment, when
a debt equally due, in honesty, would be neglected. This goes much
farther as an element of the prevailing morality in securing punctual
payment, than religion.
1385. That religion has actually very little to do with mercantile
morals, must be evident, _since it is never, on change, an object of
inquiry_. When men are about to trust large sums, they do not inquire
how often the other party goes to church, nor to what church he goes.
It has never been my lot to know any one whom I thought better for
his religion. I have known many whom I thought better through native
goodness of heart than they would have been if left to the influence of
their bigoted opinions alone. I heard a clergyman, distinguished for
his amiability and liberality in social intercourse, speak from the
pulpit of infidelity as “the work of the devil.”
1386. There are allegations of this kind made from the pulpit which
to me appear to be absolutely calumnious, though those who make them
do not conceive themselves to be calumniators. It is, in truth, their
false religion which speaks; they are possessed as if by an evil
spirit, yet the goodness of their hearts prevents them from realizing
any such calumnies in their personal intercourse with society. Dr. Berg
said it was not _he_ (Dr. Berg) that spoke when he used ill language to
Barker, but the Bible. There is a want of Christian moderation in the
language of Christ, and John the Baptist, and in some of the Psalms,
which seems inconsistent with Christ’s precepts. John, addressing the
Pharisees as “vipers fleeing from the wrath to come,” representing
them as poisonous reptiles, and God as _enraged_ against them. The
language of Christ respecting some of the same sect, to which allusion
has been made, is even more abusive.
1387. But among the calumnies to which I have alluded, are those which
represent the human heart as innately wicked, and only to be corrected
by religious regeneration. All the souls created since Adam ate the
apple, must be born anew, thus drawing a marked distinction between
those who have gone through this second birth, and such as myself, who
have not undergone this recuperative process. But what man of common
sense draws a line between those who are thought to have been born over
again, and those who have not? The great majority of those who call
themselves Christians, do not put any more trust in one who has gone
through this second birth, than in one who is not deemed to have been
thus regenerated.
_Progress of Literature and Science in Arabia under the Mohammedan
Pontiffs, called Caliphs._
1388. While the science and literature of the Roman Empire sank
under the influence of the Christian pontiff (pope) into ignorance,
superstition, and vice, the Arabians, under the influence of their
Mohammedan pontiffs, (caliphs,) arose from barbarism to a comparatively
superior state of intellectual acquirement, as the following
quotation, from “Gibbon’s Decline and Fall of the Roman Empire,” will
show:
1389. “After their civil and domestic wars, the subjects of the
Abbassides, awakening from this mental lethargy, found leisure and
felt curiosity for the acquisition of profane science. This spirit was
first encouraged by the Caliph Almansor, who, besides his knowledge
of the Mohammedan law, had applied himself with success to the study
of astronomy, but when the sceptre devolved to Almamon, the seventh
of the Abbassides, he completed the designs of his grandfather,
and invited the muses from their ancient seats. His ambassadors at
Constantinople, his agents in Armenia, Syria, and Egypt, collected the
volumes of Grecian science: at his command they were translated by
the most skilful interpreters into the Arabic language; his subjects
were exhorted assiduously to peruse these instructive writings; and
the successor of Mohammed assisted with pleasure and modesty at the
assemblies and disputations of the learned. ‘He was not ignorant,’
says Abulpharagius, ‘that _they_ are the elect of God, his best and
most useful servants, whose lives are devoted to the improvement of
their rational faculties. The mean ambition of the Chinese or the Turk
may glory in the industry of their hands, or the indulgence of their
brutal appetites. Yet these dexterous artists must view, with hopeless
emulation, the hexagons and pyramids of the cells of a bee-hive: these
fortitudinous heroes are awed by the superior fierceness of the lions
and tigers; and in their amorous enjoyments, they are much inferior to
the vigour of the grossest and most sordid quadrupeds. The teachers
of wisdom are the true luminaries and legislators of a world, which,
without their aid, would again sink in ignorance and barbarism.’ The
zeal and curiosity of Almamon were imitated by succeeding princes
of the line of Abbas: their rivals, the Fatimites of Africa and the
Ommiades of Spain, were the patrons of the learned, as well as the
commanders of the faithful: the same royal prerogative was claimed by
their independent emirs of the provinces; and their emulation diffused
the taste and the rewards of science from Samarcand and Bochara to Fez
and Cordova. The vizir of a sultan consecrated a sum of two hundred
thousand pieces of gold to the foundation of a college at Bagdad,
which he endowed with an annual revenue of fifteen thousand dinars.
The fruits of instruction were communicated, perhaps at different
times, to six thousand disciples of every degree, from the son of the
noble to that of the mechanic: a sufficient allowance was provided for
the indigent scholars; and the merit or industry of the professors was
repaid with adequate stipends. In every city the productions of Arabic
literature were copied and collected by the curiosity of the studious
and the vanity of the rich. A private doctor refused the invitation
of the sultan of Bochara, because the carriage of his books would
have required four hundred camels. The royal library of the Fatimites
consisted of one hundred thousand manuscripts, elegantly transcribed
and splendidly bound, which were lent, without jealousy or avarice,
to the students of Cairo. Yet this collection must appear moderate,
if we can believe that the Ommiades of Spain had formed a library of
six hundred thousand volumes, forty-four of which were employed in
the mere catalogue. Their capital, Cordova, with the adjacent towns
of Malaga, Almeria, and Murcia, had given birth to more than three
hundred writers, and above seventy public libraries were opened in
the cities of the Andalusian kingdom. The age of Arabian learning
continued about five hundred years, till the great eruption of the
Moguls, and was coeval with the darkest and most slothful period
of European annals; but since the sun of science has arisen in the
West, it should seem that the Oriental studies have languished and
declined.”
1390. I here close my remarks upon the Influence of Scripture on the
Morals of Christians. They have proceeded from a desire to promulgate
what I deem to be truth, and to expose the errors by which I conceive
it to be environed. It is inconsistent with my nature to state less
than the truth when treating on any subject. I shall be sorry for any
pain which I may give to those whose hearts are so associated with
their opinions, that whatever conflicts with the one is painful to
the other; yet I wish any persons so wounded to reflect how little
denunciation has been spared, not only as respects opinions, but as
respects motives, where “_infidels_,” unjustly so called, have been
held up to view. I have not assailed the _motives_ of any one; even as
respects _opinions_, I have withheld or modified sarcasms which, as I
think, might have been justly employed, or used without modification.
ADDITIONAL CORROBORATIVE EVIDENCE OF THE EXISTENCE OF SPIRITS.
1391. Subsequently to the printing of the articles under the head
of Corroborative Evidence, a pamphlet was received from which the
subjoined pages are translated, by my friend, Dr. Geib. It serves to
show the impression made by spirit manifestations in another part of
Christendom, upon one who belongs to the church.
_The Opinions of MM. de Mirville and Gasparin, on Table Turning and
Mediums, (considered in relation to theology and physics) examined, by
the Abbot Almignana, Doctor of the Canon Law, Theologian, &c._
_Introduction._
1392. “Mesmerism, table turning, and mediumship being phenomena which,
in my estimation, demand serious investigation before pronouncing
judgment on them, as soon as this became known to me, as an ocular
witness, far from judging of them, _ex abrupto_, as so many have done
under the same circumstances, I confined myself to make numerous
experiments, with the hope that they might in time furnish me with
some very useful facts, in searching for the cause of these wonderful
phenomena.
1393. “Being in possession of some of these facts, I thought the
present an opportune time for their publication, when two _savans_ of
the elite, such as the Marquis de Mirville and the Count de Gasparin,
are engaged in a scientific contest on this subject.
1394. “I consider the present moment the more opportune, that the
facts furnished by my investigation, being at variance with certain
leading points in the doctrines contained in the _Pneumatology_ of M.
de Mirville, and the _Supernatural in General_ of M. de Gasparin, may
induce those writers to give a new complexion to their doctrines, by
taking counsel from my facts. These, shedding a new light on the triple
phenomena, would powerfully aid in the solution of a problem which, up
to the present time, does not appear to have been solved in a manner as
clear and positive, as the interests of truth, science, and religion
demand. Such has been and is now my belief, as well as that of many
others whom I thought proper to consult before undertaking the task in
which I have engaged.
1395. “Simple as my language is, it will be seen to have issued
from the pen of a man who boldly seeks the truth, and is not to be
arrested in his course by any worldly interests. Persuaded that in
view of my position, my readers will grant me the indulgence which in
a similar case I could not refuse them, I will proceed to the main
question without further preliminaries. I divide my monograph into two
parts; facts opposed to the Pneumatology of M. de Mirville, and the
Supernatural in General of M. de Gasparin.
_First Part._
1396. “Table turning and mediumship are nothing more, in the opinion
of M. de Mirville, than the work of the devil! I give an abstract of
his doctrine as found in his Pneumatology. ‘In the letter,’ he says,
‘which I had the honour to address to the _Societe Mesmerisme_ of
Paris on the non-intervention of the devil in therapeutic mesmerism,
dated Sept. 20, 1847, and published in numbers 54, 56, and 57 of the
Journal of _Magnetism_, I established the existence of the devil, with
the attributes given him in the Scriptures, as well as the power he
possesses, with divine permission, to act morally and physically on
mankind, as set forth in the same holy books.’
1397. “In view of what I have just said, I cannot be mistaken by M. de
Mirville with respect to demonology. But while admitting the existence
of a devil, and his power over man, I cannot agree with the opinion
of M. de Mirville in his _Pneumatology_, which admits the direct
intervention of the devil in table turning and table talking, as well
as in the powers of mediums; a view of the subject which I hold to be
at variance with the teachings of the Catholic Church on the possessed,
and the manner of deliverance therefrom, the evil spirit, which I
proceed to explain.
1398. “It is an axiom as old as the world—in proportion as the cause
is removed the effect ceases; _sublata causa tollitur effectus_. The
truth of this maxim, in reference also to diabolical possessions,
is found to be explicitly proved in the Holy Scriptures. A mute is
presented to Christ to be cured: _oblatus est ei mutus_. The Divine
Master, knowing that dumbness is caused by the devil, hastens to remove
the cause, by chasing the evil spirit from the body of the possessed,
which being done, the mute spoke in the midst of the people ravished
with admiration. ‘And he was casting out a devil, and it was dumb. And
it came to pass when the devil was gone out, the dumb spake, and the
people wondered.’ St. Luke xi. 14.
1399. “There was at Philippi, in Macedonia, a girl who, being possessed
of the evil spirit, had the gift of divination to such an extent,
that people came from all parts to consult her, much to the benefit
of her masters. St. Paul having chased the demon from the body of the
possessed, she lost the gift of divination; which exasperating her
masters, they dragged St. Paul before a magistrate like a malefactor.
(Acts xv.) Admitting these principles, it follows that if the devil
intervenes directly in tables and mediums, as Christ drove him from
the mute, and St. Paul from the girl of Philippi, then, _a fortiori_,
should clairvoyants lose their lucidity, tables be made to stand still,
and mediums be deprived the power of tracing a line however short;
_sublata causa tollitur effectus_. The cause being removed, the effect
must cease.
1400. “Our next object is to refer to the means for removing the evil
spirit wherever found; and consulting the Catholic ritual affords us
this knowledge. In fact, agreeably to these teachings, demons are
driven off by the sacred names of God and Jesus, by prayer, the sign of
the cross, by holy water, and exorcisms; and these means being known, I
am going to report the effect of these means on clairvoyant subjects,
tables, and mediums.
1403. “Having witnessed some extraordinary phenomena, and desiring
to assure myself as to the presence of a diabolical agency in these
manifestations, as I had been persuaded to believe—profiting by the
opportunity offered by some mediums magnetized by others, and not by
myself—I was induced to pray to invoke the sacred names of God and
Jesus, to make the sign of the cross on the subjects, and went so far
as to sprinkle them with holy water, with the design of driving out the
devil, should he have taken possession of them. However, as not one of
these mediums lost, in my presence, the smallest part of their powers,
I was led to infer that the devil had nothing to do with the phenomena.
1404. “The following fact should attract the attention of all observers
holding the orthodox faith: A youth of thirteen, put to sleep by his
mother, at my house, gave proof of the greatest clairvoyance, even
so far as to be in communion with supermundane beings. Alarmed, as I
acknowledge I was, at what passed under my eyes, and suspecting, as I
did, that the devil might be the agent of those phenomena, I took my
crucifix, and presenting it to the clairvoyant, conjured him in the
holy name of Jesus. But in place of repelling it, as I expected, he
seized the cross in the most affectionate manner, and, smiling, pressed
it to his lips; as much to the edification of his mother as of myself.
Should M. de Mirville desire the address of the parties, he can have it.
1405. “The means thus employed by me to discover if the evil spirit
actuated mesmeric subjects, have been employed also by other persons
with the same view, and with similar results. Should M. de Mirville
desire to know some of these persons, I will be happy to facilitate
the acquaintance. As to exorcism, it is known by the biography of the
celebrated clairvoyant Prudence, that although exorcised on several
occasions, the exorcisms failed to deprive him, in the smallest degree,
of his great clairvoyance. To the facts which I have just reported in
support of the non-intervention of the devil, some new facts of another
kind will be adjoined, which in some measure confirm the first.
1406. “One of the models of sacred eloquence, the R. P. Lacordaire,
speaking of mesmerism in 1846, far from qualifying it as _satanical_,
as M. de Mirville has done, proclaimed from the pulpit of truth, in
the church of _Notre Dame_ of Paris, that this phenomenon belonged to
the order of prophecy, and that it was a provision of the divinity to
humble the pride of materialism. This language, descended from the
summit of the sacred tribune, is known to have received the public
approbation of Mgr. Affre, the centre of Catholicism of the diocese of
Paris, who, addressing the faithful, said to them: ‘My brothers, it is
God who speaks with the mouth of the illustrious Dominican.’
1407. A very pious female, abandoned by her medical adviser, being in a
state of despair, was magnetized by one of her parents, and fell into
the most complete trance. In one of her first sleeps, she said she saw
a person who, according to the description she gave of him, appeared to
be the clairvoyant’s great-grandfather, deceased several years before
the birth of his grand-daughter. The latter was cured by the advice
received during her trance condition from the said great-grandfather.
This fact appeared to me so grave in its nature, and so interesting to
science and religion, that I thought proper to publish it in number
nineteen of the _Magnetisme Spiritualiste_, with an appeal to all those
who, by their knowledge, might be able to explain this phenomenon.
1408. Among those to whom our appeal was made, figured the theologians,
to whom, in speaking of the person who appeared to the clairvoyant,
I said: ‘Should this not be considered the devil, who, assuming a
fantastic personation, took that of the great-grandfather of M. R.,
and appearing thus to him, cured him of a disease which he himself had
originated?’
1409. Some copies of the number of the journal in question were sent
to the sovereign pontiff, through his apostolic nuncio at Paris, to
Mgr. the archbishop of Paris, to the faculty of theology at Sorbonne,
to RR. PP. Jesuits of the _Rue des Postes_, to R. P. Lacordaire, and
to the Calvinistic Consistory of Paris, begging them to enlighten me
on a fact of such grave importance. But to the present time, a period
of three years, not one of these great personages has informed me that
the phenomenon to which I invited their attention is the work of the
devil, which proves that, in their opinion, the evil one is a stranger
to this phenomenon; for otherwise they would not have failed to answer
my inquiry, if only from interest for religion, or through charity to
myself. Should M. de Mirville desire to know the clairvoyant I refer
to, he can be conducted to his domicile.
1410. Mgr. Sibour, on mesmerism, and _La Grandeur_, if interrogated,
will tell you that the thoughts expressed by clairvoyants are only
reflections from their magnetizers, without saying a single word to you
about the devil. But we have said enough on clairvoyants, and will pass
to the tables.
1411. I have made a great many experiments in table-turning and
table-talking with pious laymen and with ecclesiastics, men of prayer
and serious habits, and even with a venerable bishop, and always in a
very serious manner; desiring to know, for the sake of religion and
our souls, if the devil is in reality the agent who conveys movement
and language to the tables. Besides exorcism, we have employed all the
means taught and prescribed in the Catholic Church to drive out the
devil, and we have never obtained any results; for neither prayer, nor
the sacred names of God and Jesus, nor the sign of the cross made on
the tables, nor the crucifix, nor the chapelet, (the beads,) nor the
Gospels, nor the image of Christ placed on the tables, nor holy water,
could stop their turnings, knockings, and replying to our questions.
But far from it, and much to our astonishment, we have seen the table
turn over before the image of Christ crucified. I will say no more. In
the experiments made with the bishop just named, and the person with
whom I was boarding, it was the venerable bishop himself that made the
sign of the cross on a stand, without in the least retarding the motion
of that small piece of furniture. Monseigneur then asked the stand if
it loved the cross, and it replying in the affirmative, it was with
surprise that Monseigneur saw the stand turn over before his _croix
pastorale_, and speak to him in orthodox language of a future life.
1412. If, according to all the facts which I have just reported, it
be necessary to reason agreeably to M. de Mirville, behold what that
reasoning must be. The teachings of the Catholic ritual give to prayer,
to the sacred names of God and Jesus, to the sign of the cross, to
the holy water, and the exorcisms, the virtue of driving the devil
(_le démon_) out of the possessed. Now, as neither prayer, the sacred
names, the sign of the cross, &c. are able to drive the spirit out of
mediums, nor out of tables, which, according to M. de Mirville, are
also victims, then the Catholic Instructor, which assigns these means
for removing evil spirits, must be in error. Then the Scripture, the
SS. PP., and the Church, authorities on which the Catholic teachings
are based on the subject of possessions, and the manner of delivering
the possessed of the evil spirit, (_les démons_,) are in error.[31] And
what true Catholic dare entertain this language? It is then to avoid
getting into so unfortunate a position, that I have thought proper to
reject the opinion of M. de Mirville on the manifestations of spirits.
I shall be told that if the prescribed means sometimes fail, it is from
want of faith on the part of those who employ them. This is my reply to
that objection. The peasants do not possess a large quantity of faith,
and, notwithstanding, Origen says the name of God, pronounced even by a
peasant, chases the demons.—_Origines contra celsum._
1413. There are a great many people, and among them figure some
pious ecclesiastics and laymen, who quite frequently partake of the
sacrament, who have experimented with me, who have prayed with me,
have invoked with me the sacred names of God and Jesus, &c.; is
it then credible that among these persons, not one should be found
possessing a portion of faith equal to that of a peasant, which is
able, according to Origen, to drive out the devil in the name of God? I
am unable to believe it. What! the venerable bishop, who experimented
with me during four years, had sacrificed himself in propagating the
faith in distant lands, should he not have as much faith as a peasant,
in order to be able to remove an evil spirit in the name of God? This
would be to insult the sacred labour of propagating the faith in the
person of one of its most distinguished apostles.
1414. But this is not enough; notice how St. John teaches us to know if
a spirit is of God or not. ‘My well beloved, this is how to know that
a spirit is of God: all spirits who confess that Jesus Christ has come
in the flesh, are of God, and those who do not confess that he is come
in the flesh, are not of God.’ (1 John ix.) Instructed by St. John in
the manner of knowing the spirits of God, to assure myself further on
the nature of spirits or occult forces, exhibited in the movement and
language of tables, I have used the method indicated by St. John. It
was with this view that, my little table being in motion, I addressed
to it the following questions: Do you confess that Jesus Christ is come
in the flesh? Yes, it replied. The same question, repeated several
times, produced uniformly the same answer. Having this experiment alone
at my house, I was desirous of seeing whether the same results would be
obtained in company. With this design I went to the houses of persons
acquainted with these phenomena, and begged a gentleman, a medium, to
place his hands with mine on a stand. The movement of the stand being
felt, the same question was answered in the same manner. And after this
experience can I conscientiously believe in the intervention of the
devil in the turning and speaking of the tables, without regarding the
testimony of St. John as erroneous; and should I regard it as such? It
is for M. de Mirville to answer.
1415. But I do not stop here. It is said in the ritual of Paris
and others, in the chapter of the possessed, as follows: _Signa
energumenorum sunt. Ignota lingua liogni idque, maxima serie verborum
quæ previderi non potuerunt velita loquentem intelligere distantia, et
oculta patefacere et vires supra etatis suæ naturam ostendere._ Very
well, if demons, as the ritual says, speak all languages, even those
unknown, after the great number of experiments which I have made, I
am prepared to declare that tables do not speak all languages, even
the known ones, nor do they understand them. Let some one who does
not understand Greek, addressing a question to the table in French,
request it to reply in Greek, and we will see if the table does it. Let
a stranger give to an inquirer at the table a question in a language
unknown to him, limiting himself to merely reading it, and we will see
if the table respond; I defy all the tables in the world to do it. If
M. de Mirville desires to make these experiments with me, I am entirely
at his service.
1416. I have endeavoured to discover if tables have the faculty which,
according to the ritual, is possessed by the devil (_les démons_) to
penetrate the hidden and the future, and I have found in this direction
more error than truth. As to the superior physical force which,
according to the ritual, is possessed by the devil, (_les démons_,)
there is not a single turning table in the world, whose movement cannot
be arrested or retarded by enveloping the hands of the experimenters in
silk; which proves that the tables have not a power _supra naturam_,
and that of course it could not be the devil who furnishes the
momentum. But what gives more force to the reasons on which I rest,
for not referring the motive-power to an evil spirit, is this: that
having made them separately known to four prelates of the church of
France, three of whom are conspicuous in the religious investigation
of these phenomena, begging a due examination and report if my opinion
is in error, that I may retract and write against the tables, not one
of these prelates has pronounced me wrong, nor in the least blamed my
exposition of facts. And in case it may become necessary to establish
this fact, I retain the letters of these prelates. Let us now pass to
the consideration of the mediums.[32]
1417. Hearing that there were persons whose hands, without their will,
were made to write some very extraordinary things, and that these
persons were called ‘mediums,’ one day, in order to assure myself
of the fact, I took a crayon in my hand, and placing it on paper,
concentrated myself as much as possible. But a few minutes had passed,
when I felt my hand controlled without my will, and saw it trace some
lines, letters, and words. This experiment being repeated often
with the same success, I have therefore become a medium, though of a
secondary degree.
1418. Desiring to know whether, in this phenomenon, there might not be
some diabolical agency, in order to satisfy my mind on that subject, I
asked of the occult power, or the spirit that controlled my hand, if
it was the devil; being answered in the negative, I requested to have
proof of it. Scarcely were those words uttered, when my hand, moving
with energy, drew a large cross. Seeing this, I put the same questions
about J. C. that were put at my table, and the answers, being written,
were the same; from which I concluded that the agency in the writing of
mediums is the same as in moving the tables, which, in my opinion, is
not that of the devil, as already said. However, in order to confirm
my assurance of the non-intervention of the devil in the phenomena of
mediums, I desired to add another experiment, which follows:
1419. As the devil speaks all languages, according to the ritual, even
those unknown, to see whether the occult power or spirit which caused
me to write possessed this satanic attribute, which, being so, would
prove the intervention of the devil in the performance of mediums, I
asked the invisible agent if it would cause the Lord’s prayer to be
written in several languages, and was answered in the affirmative.
Yielding my hand with a pen to the motive power, the _Pater_ was
written in two ways, which the same power, also by writing, said was
in Valaque and in Russian. Then requesting the same to be written in
French, Spanish, Italian, and Latin, it was immediately done; when
requesting it to be written in English and German, was answered it
could not be done. Why not? I inquired. Because you neither speak nor
write those two languages, which is necessary.
1420. In what languages then, I asked, are you able to make me write?
In the languages which I spoke on earth, as the Valaque and Russian,
and those which you speak. The _Pater_, thus written, I had the honour
to present it personally to Monseigneur the Archbishop of Paris, by
his request. Having mentioned this, I was advised to request my spirit
friend to write something in Valaque, and have it submitted to some one
acquainted with that language, in order to determine the fact of its
being so; which proposal I willingly accepted.
1421. But, returned to my house, the idea occurred to me to make an
experiment to control my familiar spirit myself. I wrote on a piece of
paper a phrase in French, and took a separate copy of it on another
piece of paper. I read this phrase to my spirit, and requested him
to render it in Valaque. The spirit, having made some lines, told me
by writing that the translation was already made. I requested him to
do the same with it in Spanish, Italian, and Latin, and it was done.
Requesting him further to write the same in English, he replied it
could not be done, as I did not speak that language. Allowing a few
minutes to pass, I took the copy of the phrase, and requested the
spirit to do the same with it that he had done with the original. The
spirit having caused me to write, as he professed, the same phrase in
the same languages as he had caused me to write it in previously, I
hastened to compare the two translations; but what was my surprise when
finding the Spanish, Italian, and Latin translations of the copy like
those of the original; I found the Valaque translation of the original
and that of the copy not at all alike!
1422. “Convinced, then, that my spirit did not understand the
_Valaque_, which proved to me, according to the ritual, that it was not
a devil, (_un démon_,) but that notwithstanding he had deceived me, I
gave him a severe reprimand, treating him as an infamous cheat, and
driving him from my presence. At this juncture, my hand was caused to
tremble excessively, which terminated by writing in large characters:
‘I am the devil, and you are a bad preacher that seeks to find out
the secrets of God!’ Very well, I said; your proclamation in large
letters that you are the devil, is no reason why I should believe it.
The devil, according to the ritual, speaks all languages, and you
do not speak the Valaque nor English, and therefore you are not the
devil. If I am a bad preacher, that does not concern you. It is God
who will judge me, and I submit to his holy will. Could I see you as
I feel you, I would fix you well; but as it is, I decline any further
correspondence with you.
1423. “Scarcely had I expressed these words, when my hand, being
influenced, wrote as follows: ‘Pardon! pardon! I am not the devil. If
I said so, it was to frighten you, because you continued to plague
me with your questions; but I see you are a man that fears nothing.
You are not a bad preacher, but a great thinker. Continue then to
experiment with me, and I will always tell you the truth!’
1424. “Very well, I pardon you, and request you to say, without
deceiving me, what languages you do speak? ‘I speak no other languages
than those which you speak, and if I did otherwise, it was for
amusement.’ Then what are the languages which the spirits speak? ‘Those
of the communing person, and no others.’[33] And this ended the meeting.
1425. “Wishing still to test what had been said to me by my spirit, I
went to the house of a writing medium, like myself, and begged him to
try some experiments in writing. In the midst of our experiments, I
wrote the following words on a small piece of paper in Spanish: _Como
té llamos?_ and without making their signification known to the medium
in French, requested him to read them to the spirit friend. This was
done, but the spirit was silent. The medium, however, insisting on
an answer, was impressed by the spirit to write the word _malheur_,
(misfortune.) The reply not agreeing with the question, I told the
medium to say to his spirit that he had badly replied. Then the spirit
made the medium write as follows: ‘If I have not complied with your
request, it is because I do not understand that language.’
1426. As the medium did not understand what had been read to the
spirit, which in French would mean, _Comment vous appelez-vous?_ (What
is your name?) I perceived that if the spirit did not reply to the
Spanish, it was because the medium neither spoke nor understood that
tongue; which agreed with what my spirit had told me. Then I requested
the medium to ask his spirit to make me write. On the affirmative
response of the spirit, I took the pen, and addressing the same
question to him: _Como te llamos?_ he replied in Spanish—_Benito_.
Answer me in French—_Benoit_. In Latin—_Benedictus_.
1427. This experiment confirming what my spirit had told me, that
the spirits could produce only the language of those with whom they
communed, was a new proof for me of the non-intervention of the devil;
seeing, according to the ritual, that he is master of all languages,
and that mediums only write those they understand, and have previously
learnt.[34] If M. de Mirville desires to make some such experiments
with me, it will afford me great pleasure to do so.
1428. _Nota bene_: What merits particular regard in the information
received from my spirit friend as to the language used by spirits in
communing with men is, that the same was said one hundred and five
years since by the ecstatic Swedenborg. See No. 236 of his Treatise on
Heaven and Hell, by Le Boys des Guays.
1429. This will suffice for the present for M. de Mirville. It remains
for him to explain the facts we have reported, and to reconcile them
with his _Pneumatology_: in expectation I proceed to notice the
_Supernatural in General_ of M. de Gasparin.”
_Second Part._
1430. “All the prodigies of the mesmeric subjects of clairvoyants, the
sorcery, haunting spirits, apparitions, visions, &c., owe their origin,
according to M. de Gasparin, to nervous excitement, fluidic action,
and sometimes are hallucinations. As I do not design here to make a
critical analysis of M. de Gasparin’s work, not considering myself
capable, and leaving this honour to those who are in some scientific
line, I design merely occupying myself with some facts which refer
personally to me, and which appear to me to oppose some points in the
doctrine of M. de Gasparin in his table-turning, or _Supernatural in
General_, as already noticed in the introduction to the monograph, and
I commence with the subject of ecstasy.
1431. “Speaking of ecstatics, M. de Gasparin explains himself as
follows: ‘As to their intellectual faculties, they are capable in those
cases of prodigious development. The ecstatics declare themselves that
they have two souls; that a voice foreign to their own causes them to
speak; that they suddenly receive ideas entirely unknown to them, and
terms of expression entirely strange to them. It happens even that the
peasant accustomed to _patois_, speaks French, and that illiterate
men express themselves in Latin. Now, have we something here that is
_supernatural_? Certainly not; it is a physiological state, or often
the treasures of reminiscence, which the subject possessed, though in
fact not aware of it. The peasant may have known how to speak French;
she may not have known it, and still it may all have been engraved
on the deep recesses of the memory, where nothing is ever really
effaced. Exalted or sick, she finds herself in possession of the French
language. A merchant, who has scarcely passed the first classes,
and who never knew Latin, finds himself the possessor of the Latin
language, and embarrasses his doctor, whom he addresses in that tongue.’
1432. “According to this ecstatic theory of M. de Gasparin, it follows
that the ideas expressed by the subjects, and which were unknown to
them in their normal state, are nothing more than reminiscences. I
admit, with M. de Gasparin, that reminiscence is only the return of the
soul to the recollection of a thing or an idea, which, though engraven
on the memory, was forgotten. This return, however, does not happen
without some remarks, which, from the recollection of some ideas or
incidents, conduct the mind to the recollection of what was forgotten.
1433. “I am a medium: according to the received opinion, a medium is
a waking magnetic subject. Now, every magnetic subject is in a degree
ecstatic; therefore I, being a medium, am ecstatic. Well, I being
ecstatic, take a pencil, and concentrating myself in that state,
request the occult power that moves my hand without my volition to
cause it to write, if it is possible, something on the creation. The
last word is scarcely pronounced when my hand proceeds to write,
without interruption, something true or false, on the creation, which
surprises me.
1434. “This interview terminates, and desiring to know if these ideas
on the creation come from reminiscences, I seek to discover if they
could have been engraven on my memory, either from reading or hearing
them related. With this view I commenced by reading religious and
philosophic books that would be likely to discuss the question, but
could find nothing like what I had written. I consulted the public
libraries, and they contained nothing on the creation similar to what
my hand had communicated. Not a professor, philosopher, naturalist,
physiologist, theologian, or historian, with whom I had ever had any
intercourse, could recollect any thing of the kind.
1435. “After this, I reason as follows: having examined all the
means by which what was written by my hand on the creation could
have been impressed on my memory, nothing appears to warrant that
belief; therefore, these notions on the creation cannot be regarded as
reminiscences.
1436. “But it is not enough, we have said, that in reminiscence, are
necessary, which, by the recollection of an object, idea, or notion,
we are led to the further recollection of something forgotten. That
this should take place, some time is required, however little it may
be. However, in the case related, not a moment was required, and this
breaks up the required process, in order to respond to the theory of M.
de Gasparin.
1437. “Now, if these ideas on the creation are not reminiscences—if
they do not emanate from the devil, who, agreeably to our author, is an
entire stranger to these phenomena—if it is not the soul of a deceased
person that controlled my hand, as M. de Gasparin, being a Protestant,
does not believe in returning spirits nor in communion with the dead,
who then caused to be written by my hand such strange things, without
my knowledge or assistance? And I beg M. de Gasparin to be so good as
to explain this phenomenon, which appears to be in opposition with his
theory on the prodigies of ecstatic subjects. Should M. de Gasparin
desire to see what I have written, he can be gratified. But what will
he say, when having requested my spirit to reply in writing on some
subject familiar to my mind, he is unable to do it, or replies contrary
to my thoughts and convictions? Can this be called reminiscence? I pass
now to consider mesmerism.
1438. “In speaking on this subject, the _Supernatural_ of M. de
Gasparin says, ‘The clairvoyance of mesmerism appears in general
to have only the character of an echo. Its wonders are those of
reminiscence or perception of images and thoughts, which occupy the
intelligence of the person with whom the clairvoyant is in rapport.
This appears to be the balance-sheet of animal magnetism, and it has
changed but little since its origin.’ (Tome ii. page 311.)
1439. “According to what M. de Gasparin has just told us, it follows,
that when a clairvoyant tells us in his sleep that he sees the spirit
of a deceased person, and gives us an exact description of his person,
we are not to regard it as the deceased person that the clairvoyant
sees, but his image impressed on the memory of that clairvoyant from
acquaintance with the defunct when living, or in the memory of the
consulting visitor in rapport; so that the clairvoyant, in these
apparitions of the dead, is governed only by reminiscence or the
reflection of images or of thoughts. Now, having allowed M. de Gasparin
to speak, I desire in my turn to speak also.
1440. “In January, 1848, a work was published, entitled _Les Arcanes
de la Vie Future Révelée_: The Arcana of a Future Life Revealed. My
attention being attracted by the title of this work, it was procured,
and proved to be nothing but a collection of the apparitions of
deceased persons to clairvoyants.
1441. “On so delicate a question, I thought it best to consult the
Scriptures, to see whether the appearance of the dead to the living
was admitted by the sacred volumes. I opened, then, the Bible, and
the first passage that met my eye was the chap. xxvii. of the first
book of Kings, where it said that Samuel had appeared to the witch
of Endor, and that, by the intermediation of the latter, the prophet
spoke to Samuel; an apparition on which were sketched those reported
by M. Cahagnet in his _Arcana_. I saw afterward in the second book of
Maccabees, the high-priest Onias and the prophet Jeremiah appearing
to Judas Maccabeus. I see in St. Matthew, chap. xvii., the apparition
of Moses and Elias to Peter, John, and James on the Tabor. Finally, I
read, in chap. xxviii. of the said St. Matthew, that at the death of
our Saviour Jesus Christ, many of the dead appeared to a great number
of the inhabitants of Jerusalem.
1442. “Convinced by the holy volume of the possibility, or rather of
the reality, of the apparition of the dead to the living, I put to
myself this question: Can these apparitions of the dead to the living
which, according to the Bible, took place in former times, be permitted
to occur at the present time? In order to resolve that question, I
desired again to consult the Bible, and found the Holy Spirit, in
Ecclesiastes, holding the following language: ‘_What has been, is what
shall be; and what has been done, is what shall be done again._’
1443. “Then, I said to myself, the appearance of the dead to the living
has taken place, according to the Bible; therefore, agreeably to the
same sacred volume, what has existed at one time may exist at another.
Therefore, there is no reason for rejecting the doctrine of communion
of spirits, God willing, at the present time.
1444. “But it is to be found out whether the apparitions reported in
the _Arcana_ were realities, or were only illusions, so called. The
solution of this problem belongs to me. And with this view I found
myself at the house of the author of the _Arcana_, where a very
serious discussion took place between him and myself on his work,
which ended with the apparition of my brother Joseph, the third one
that figures in the second volume of the _Arcana_. In fact, I called
for the apparition of my late brother, and scarcely had a few minutes
passed when the clairvoyant, Adile, told me she saw a gentleman, and
by the description she gave of the stature, costume, character, the
cause and place of the death of the person appearing, I could not avoid
recognising in the said person that of my brother Joseph.
1445. “This apparition had such an effect on me, as to keep me awake
the whole night, seeking to explain the phenomenon. But becoming
fatigued with researches, I thought, as a magnetizer, to be able to
explain these apparitions by the same means as M. de Gasparin pretends
to explain them at the present time. I said to myself that clairvoyants
saw the image of things impressed on the memory of the persons with
whom they were in rapport; the image of my late brother being engraved
on my memory, it was enough for M. Cahagnet to put me, by an act of his
will, in rapport with his clairvoyant, for the latter to have seen the
image of my brother on the tablets of my memory.
1446. “With this impression, I wrote to M. Cahagnet, saying to
him, that in spite of my assurance yesterday of the reality of the
apparition of my brother, my knowledge of magnetism had caused
me to-day to think otherwise, and that further evidence would be
necessary to convince me of its reality. M. Cahagnet having complied,
two spirits were evoked; one of my aforesaid brother Joseph, and the
other of Antoinette Carré, the sister of my domestic; apparitions
reported in the second volume of the _Arcana_, and the description
given by the clairvoyant could not have been more correct. But as I
still entertained the idea that these images could not be traced by
the clairvoyant in my mind, this meeting produced no results. Curious,
however, to know whether other clairvoyants possessed the same faculty
as the clairvoyant of M. Cahagnet in regard to these apparitions, in
the sense I understand them, I begged M. Lecocq, clockmaker of the
navy, living at Argenteuil, to try some experiments with his sister, a
very lucid clairvoyant.
1447. “Five apparitions appeared, of whom three were unknown to him
or his clairvoyant, knowing only their names; and their identity was
determined by the assistance of other persons present who had known
them, as reported from two sources, the letter written me by M. Lecocq,
which M. de Gasparin can see, and the report made by the former to M.
Cahagnet, which was published in the second volume of the _Arcana_,
page 244. In view of this fact, and others of the same nature come
to my knowledge, my opinion as to the derivation of appearances and
thoughts from the mind of communicants through the clairvoyant begins
to be modified. However, to be entirely convinced of the reality of
these apparitions, I should require similar facts to be presented to my
own eyes.
1448. “Animated by these sentiments, I requested a person in whom
I reposed entire confidence, to give me the name of a defunct,
entirely unknown to me, and that of Joseph Moral was given. The young
clairvoyant of thirteen years, whom I named at the beginning of this
monograph, being one day put to sleep by his mother at my house,
I used the opportunity to request the subject to invoke the spirit
of Joseph Moral. Scarcely had two minutes elapsed, when the young
clairvoyant announced the presence of a person, whom she described.
Having never seen the said Joseph Moral, and therefore not able to say
any thing about him, I was limited to writing down a faithful account
of him as given by the clairvoyant.
1449. “The meeting ended, I sought the person who had furnished the
name, and reading the description, and much surprised to find it
correct, she said to me, ‘How, sir, were you able to give such an exact
description of M. Joseph Moral, whom you never knew and have never
seen?’
1450. “This fact was for me a positive conviction that clairvoyants,
in their communion with the dead, do not simply see the image of the
deceased in the memory of the consulting party, but that they see
the veritable _souls_ of the departed, as the witch of Endor saw the
soul of Samuel, according to our creed, called the Holy Spirit of the
Ecclesiastic. And should M. de Gasparin desire to know the person who
gave me the name of M. Joseph Moral, it will give me pleasure to wait
on him to her house.
1451. “Here is another fact like the preceding, but still more
interesting. M. de Sarrio, of Alicant, in Spain, a cavalier of Malta,
gave to my brother Joseph, of whom I have already spoken, fifteen
thousand francs, to be distributed among the poor; for which sum my
brother aforesaid gave a receipt to the benevolent donor. At the death
of M. de Sarrio, his brother, the Marquis of Algolfa, becoming his
heir, found this receipt among the papers of the deceased. At the death
of my brother, the Marquis desiring to know if all the amount had been
disbursed, addressed my sister, who became his heir, on the subject.
But my sister, being unacquainted with his affairs, not having lived
with him, submitted to the marquis the schedule of the deceased; which,
showing only the distribution of half the amount, the other half was
claimed by the marquis, and finally made the subject of a lawsuit.
1452. “My sister, much aggrieved, made me a party to her troubles, in a
letter from Alicant. Discomforted by what had happened to my sister, I
visited my young clairvoyant and demanded the presence of my brother,
who, as she had said, had several times been with her. He was reported
present, and I questioned him in relation to the money received from
M. de Sarrio, reproaching him in regard to the reversion of the said
balance, and the pain he had caused my sister.
1453. “My brother, astounded at my language, said, that he owed nothing
to anybody; and as to the amount referred to, he had given it to Father
Mario before dying, to be distributed to the poor; to prove which it
would be necessary to call Father Mario. Scarcely had my brother said
this, when the clairvoyant said she saw a man with my brother, and from
the description she gave of him, I thought I recognised a Capuchin
friar, who, interrogated by my brother, confirmed what he had said.
1454. “Having never heard the name of Father Mario, as I had left
Alicant thirty years before, I requested some particulars of his
country and family, and was told he belonged to St. Vincent du Respect,
one league from Alicant, &c., and I put the following questions to my
sister, by letter: Was your brother Joseph visited in his sickness by a
priest named Father Mario, having a sister at St. Vincent du Respect?
and do you know if this Father Mario is dead? Following is the answer:
1455. “‘As to Father Mario, he left this country several years since,
and it is not known if he is in France or America. He did not visit
our brother in his last sickness, because he had left some years
before. He has two sisters, one was in Algeria, and the other went
with him.’ The letters written by me to my sister on this subject, and
her replies, with other details, were published in the third volume
of the _Arcana_. The originals are at the disposal of M. de Gasparin,
and I would desire to ask that gentleman one question: Whether the
apparition of Father Mario, as established by the letters of my sister,
confirming the existence of Father Mario, is not a positive fact,
and not an hallucination? Whether, as this monk had never been seen
nor known by me, his image could possibly have been perceived by the
clairvoyant through any impression made upon my mind? Of course, it
could not have been the devil who personated Father Mario, if M. de
Gasparin _correctly_ repudiates the intervention of Satan in spiritual
manifestations.
1456. “Can M. de Gasparin explain to me the appearance of Father Mario
consistently with his _Psychological hypothesis in General_. These
are the facts which I have at present to oppose to the _Psychological
Rationale_ of M. de Gasparin. At a future time I shall be prepared to
say more to him as well as to M. de Mirville, both on mesmerism and
table-turning, as well as in regard to mediums.
1457. “If the marquis and count do not respond to my call, their
silence will do great injury to the cause of truth, science, and
religion. It is, then, in order not to act against interests so sacred,
that I take pleasure in hoping that these gentlemen will comply with my
wishes.”
_Mechanical Movements without Contact. By Mr. Isaac Rhen, President of
the Harmonial Society of Philadelphia._[35]
1458. Among the most distinguished and eloquent advocates of
Spiritualism in Philadelphia, is Mr. Isaac Rehn, President of the
Harmonial Society. It is said that a good countenance is a constant
letter of recommendation. The truth of this adage is conspicuously
realized in the instance of this sensible and agreeable spiritualist.
There is an air of good feeling and sincerity in Mr. Rehn’s tones and
expression, which would cause him to be viewed as a reliable witness
before any honest and intelligent jury.
1459. The fact of mechanical movements being induced _without muscular
contact, direct_ or _indirect_, is one of the phenomena which scarcely
any one will believe without intuitive proof. It will be seen that
on the third of February, 1854, after I had been engaged in the
investigation of spiritual manifestations for more than two months, I
was still so incredulous as to employ this language to Mr. Holcomb:
“You believe fully that tables move without contact, because you have
seen them thus moved; I am skeptical, because I have not seen them move
without human contact, although I have been at several circles.”
1460. But one of the forms of this phenomenon, which has excited the
most wonder and incredulity, is that of the carrying of Mr. Henry
Gordon, a medium, through the air without the contact of any mundane
body. Mr. Rehn having been among the witnesses of this fact, I
requested him to give me a statement of it, as well as of others of
a similar kind. Subjoined is a letter, written in consequence of my
request:
PHILADELPHIA, August 1, 1855.
PROFESSOR ROBERT HARE:
1461. _Dear Sir_: In obedience to your invitation, I will proceed to
make a brief statement of the more prominent facts supporting the
hypothesis, that the spirits of those who once dwelt with us do still
hold intercourse with mortals.
1462. During the early part of the year 1850, some friends of mine,
in whom I had full confidence, stated to me the result of several
intercommunions had with these mysterious agents, by which I was led
to a determination to test the matter for myself; and, accordingly, on
the fifth day of July, in company with a friend, I visited New York,
that being the only accessible point known to us at which to gain the
object of our visit. The Fox family, consisting of Mrs. Fox, Mrs.
Fish, (afterward Mrs. Brown,) Catherine and Margaret Fox were then at
Barnum’s Hotel, giving to the public opportunities to test the reality
or imposture of the so-called spiritual phenomena. We called at the
rooms of the family, and obtained a sitting during the afternoon of
the same day. A dozen or more persons were present at the sitting, the
result of which was the conviction that the sounds were not a deception
on the part of the mediums, but the result of some occult force and
intelligence, independent of the ladies themselves.
1463. Without entering into any detail of the incidents of the visit
above referred to, or speculations upon the general subject under
consideration, I propose to cite incidents in my own experience, which
go to establish the truth of spiritual intercourse.
1464. Shortly after the commencement of the sounds in the first
circle instituted in this city, and of which I was, from the first,
a member, demonstrations in the form of movements of tables, chairs,
and other articles commenced. Many times they were very violent, but
in most instances it was necessary that the hands of the company, and
especially those of the medium, should be upon the table. During the
session of a circle, however, held in the afternoon—and of course in
daylight—these movements became unusually violent. Two card-tables,
around which the company sat, having been drawn to the centre of the
floor, were thrown backward and forward with great force. After moving
thus for some minutes, one of the tables started toward some two or
three of the company, and pressed heavily against them, causing them to
recede until they had reached the wall; the table would then retreat
to the centre of the floor, and, as it were, charge some two or three
more, whom in like manner it would press back. Thus it continued
retreating and attacking, until the entire company were seated around
at the sides of the room.
1465. Having thus cleared the floor in the central part of the
room, the table rose deliberately at the side next to myself, and
so continued until it had turned some distance beyond the point of
equilibrium, with the evident design of performing a revolution.
1466. These and other manifestations were at the time so wonderful
and strange to that part of the company present which had never
before met in a circle, as to cause great terror. One lady became so
much alarmed during the performance of the spirits with the table as
above described, that she screamed aloud, which interfering with the
requisite conditions for success, the table fell heavily upon the
floor, breaking off the top.
1467. During the rising of the table on the side toward myself, I
reached my hand and pressed upon it, with the view of seeing what force
was employed in raising it. Upon removing my hand, it would spring up
as if it were suspended from the ceiling by an elastic cord.
1468. At the time this phenomenon was occurring, a friend of mine, Mr.
J. A. Cutting, of Boston, Massachusetts, being seated by my side, found
himself moved, as though some one had drawn the chair on which he was
sitting. He then placed his feet upon the front round of the chair,
so as to entirely insulate himself from the floor, and while in this
position he was raised from the floor, chair and all. This gentleman
was quite large and stout, weighing, I should think, not less than one
hundred and seventy pounds.
1469. I would here state particularly and emphatically, that at the
time of these most violent movements of the table, _no hands were upon
them, nor was there any physical contact with the objects moved_.
1470. At the same session, a tumbler and pitcher being upon a washstand
in a corner of the room, some five feet distant from any person
present, suddenly a crash was heard in the direction in which those
articles were situated. Upon examination, the tumbler was found to be
broken into several hundred pieces, and what is still more strange, the
pieces were not scattered around, but occupied a spot which did not
exceed eight or ten inches in diameter! It seemed as if the tumbler
had _collapsed_; even the bottom, thick as it was, was broken into
many pieces. These facts occurred at the house of Mr. George D. Henck,
dentist, in Arch street, who, with the other persons present on that
occasion, will at any time corroborate these statements.
1671. On another occasion, at the house of Mr. J. Thompson, of this
city, during a sitting, I requested, among other things, that the
spirits would move the table without physical contact. Mrs. Thompson,
Mrs. R-—-, and myself, the only persons in the room, drew back from the
table, and it was then moved some six or eight inches. In addition to
this, it moved from various points, and objects were retained on the
table, when under ordinary circumstances, from the inclination of the
table, they must have fallen off.
1472. At a sitting at my own residence, some two years since, some very
strange phenomena occurred. At the close of the session, a young man,
of slender frame and constitution, (Mr. H. C. Gordon,) had his hand
thrown violently upon the centre of a large dining-table, weighing not
less than eighty or ninety pounds. Some of the company were requested
to raise Mr. Gordon’s hand from the table. This, after much effort, was
accomplished, and, strange to relate, the table accompanied the hand
until it was entirely isolated from the floor. This was a result which
I would have doubted, had it not come under my own personal observation.
1473. About the same time, a company of persons, whose names, as far as
I can recollect, I shall mention, were seated around two tables, joined
together, in order to furnish room sufficient to seat the party. The
house in which I then lived had two parlours, with folding doors. The
two tables referred to occupied the entire length of the front parlour,
leaving barely room enough for the chairs at the front end of the
room; the other end of the table extended quite to the folding doors,
leaving, of course, no passage on either end. It so happened that I
was seated at that end of the table projecting into the doorway. The
medium, Mr. Gordon, was seated about midway of the tables, on the left,
the other seats being occupied by the rest of the company.
1474. After a variety of manifestations had occurred, the medium was
raised from his seat by an invisible power, and, after some apparent
resistance on his part, was carried through the doorway between the
parlours, directly over my head, and his head being bumped along the
ceiling, he passed to the farther end of the back room, in which there
was no one beside himself.
1475. Although all the individuals present had not equally good
opportunity of ascertaining the facts in this case, the room having
been somewhat darkened, still his transit over the end of the table at
which I was seated, and the utter impossibility of the medium passing
out in other way than over our heads, his continued conversation while
thus suspended, and his position, as indicated by the sound, with other
facts in the case, leave no reasonable doubt of the performance of the
feat.
1476. There were present on the occasion alluded to, the following
persons, viz.: Aaron Comfort, George D. Henck, Rebecca Thomas, Naomi
Thomas, Marianne Thomas, Esther Henck, Mrs. Rehn, J. S. Mintzer, M. D.,
and many others. Respectfully, I. REHN.
1477. The truth of the elevation and carriage of this medium aloft, by
invisible agency, from one part of a room to another, does not depend
on the testimony of one set of observers; several other respectable
eye-witnesses have alleged the occurrence of a similar manifestation in
their presence.
_Communication from J. M. Kennedy, Esq._
1478. One of our most zealous and eloquent spiritualists, is my
friend, J. M. Kennedy. He has done me the favour, out of many striking
manifestations observed by him, to communicate two, which are among the
most demonstrative of a physical power and mental intelligence, and
which cannot be ascribed to mortal agency. That in which the magnetic
needle was moved by his request, without physical contact, is, as I
conceive, pre-eminently interesting.
PHILADELPHIA, August, 1855.
“PROFESSOR HARE:
1479. “_Sir_: You ask me to state some facts I have witnessed, which
tended to convince my mind that the varied phenomena, occurring among
us, are truly ascribable to the direct action of disembodied spirits. I
will state two matters, remarking, however, that I have had other and
different forms of evidence equally satisfactory to me.
1480. “About two years since, I was invited to meet a private circle
to witness physical manifestations. I met them at the house of a
near neighbour, whose lady is a medium. There were about ten persons
present. The circle being seated, the movement of the table and tipping
in answer to questions occurred. I now asked for a communication with
myself, which was assented to. I then inquired if the spirits would
move the table, despite of my power to hold it still, the company to
withdraw from the table, excepting the medium and myself. The answer
was, ‘_We will!_’ The company all arose, and removed their chairs; I
stood up and took hold of the table, exercising my best judgment as to
the use of my strength in the pending contest. The medium having placed
her hand on the table, I promptly announced, _‘I am ready_.’ At once,
the movement of the table commenced, despite of my efforts to prevent
it, and having slightly pushed me backward, it began to draw me in the
opposite direction. It moved entirely across the room, dragging me
along with it, my feet sliding on the carpet. I resisted the motion of
the table with all the power I could command, and no visible being but
myself had any contact with it, excepting the medium, whose hand (not
_hands_) was on the top of the table.
1481. “I then said, ‘If I sit on the table, will you throw me off?’
_Answer._ Yes. I at once sat on it, and the medium placing her hand as
before, I said, ‘_I am ready_,’ and almost instantaneously the table
was turned over on its side, of course, throwing me off. All this
occurred at a private house; the room was light enough to read small
print, and there was entire freedom to search for trick, machinery, &c.
There was to me evidence of an intelligent, invisible power, giving us
the tests we suggested and asked for, to prove its presence and power.
1482. “On another occasion, there were present, at the dwelling of
another friend of mine, my friend and his lady, also a lad learning
business with him, and myself, the apprentice lad being the medium. We
sat in the parlour in the afternoon, windows open, room well lighted.
1483. “Among other manifestations which occurred was this: I placed on
the centre of the large dining-table a glass tumbler, on which I placed
a compass, the needle being one foot in length. On the periphery of the
compass, the alphabet, as well as the various points, was painted, and
at each letter there was a small metallic pin permanently fixed. After
changing the compass freely, to see if the needle worked free and true,
I left it so placed that the needle pointed due north, according to the
points marked therefor. We then removed our chairs from the table some
distance, no one being in contact with it. My friend was on the east,
his lady on the south, the medium on the west, and myself on the north
side of the table. I then requested that the spirits would move the
compass needle to such points as we might designate; and naming north,
south, east, west, north-east, south-west, &c., perhaps, in all, nearly
twenty different points, I saw the needle promptly and quickly moved
to each point, as and when designated by me, and there held steadily
for a brief time; and on each occasion, after having been thus held,
I saw it fly back to the north point. I also requested that they (the
spirits) would spell _John_ by moving the needle to the letters, and I
saw the needle promptly moved to the several letters required to spell
the name, stopping at each, tipping and touching the small pin opposite
the letter, and then immediately returning to its position due north.
1484. “This manifestation I was compelled to regard as clearly proving
the action of an invisible, intelligent power, present with us, and
purporting to be a disembodied spirit once known among us as a man.
There was here also perfect freedom to search for trick, machinery,
&c.; and all these suggested explanations occurred as clearly to my
mind as to men generally, and were duly cared for by me; for I was then
an investigator of the truth of spirit manifestations, and did not
wish to be _humbugged_. These cases, however, are but a sample of the
chain of testimony that has satisfied my mind fully on this question.
JOHN M. KENNEDY.”
_Communication from Wm. West, Esq._
1485. As respects the communication which follows, I have only to say
that I consider the author as quite reliable, both as to his capacity
to observe accurately, and his disposition to exert that capacity
faithfully. I believe him to have one of those minds which, like the
scale-beam, allows every thing _pro_ or _con_ to have its due weight.
“PHILADELPHIA, September 6, 1855.
“PROFESSOR R. HARE:
1486. “_Dear Sir_: At our last interview you wished a few facts from my
experience.
1487. “About three years since I lectured in this city against the
_spiritual_ agency of ‘the modern manifestations,’ and advocated a
nerve aura, obedient to the will. At that time I had the power to stop
the physical movements. Subsequently, the agents in these phenomena
refused to obey me. I have since been informed by the spirits, that
they permitted me to control them for a time, in order ultimately to
convince me by depriving me of said power.
1488. “Having read your statement of the message transmitted by you,
through your spirit sister, from Cape May, in July last, to this city,
I have thought that an account of a similar despatch from myself,
through my spirit wife, to a circle in this city, might be acceptable.
1489. “On the evening of June 22, 1853, while sitting at the table
at Mrs. Long’s, (a writing medium, living at No. 9 Thompson St., New
York), my deceased wife purported to be communicating with me. At that
time I had been appointed, by the spirits, dictator to a circle, which
convened every Wednesday evening at the residence of H. C. Gordon,
103 North Fifth St., Philadelphia. I inquired of my wife if she could
convey a message to the circle then assembled in Philadelphia. She
answered, ‘_I will try_.’ I then requested her to take my respects
to the circle, and inform them that I was succeeding admirably in
my investigation, and becoming stronger in the glorious truth of
spirit intercommunion. In the course of seventeen minutes, the spirit
again announced her presence, and informed us she had delivered the
message. On the next Wednesday evening, I was present at the circle
in Philadelphia, and was informed by all the members present that my
communication had been duly received. Another spirit, I was informed,
had been communicating, when an interruption occurred, and my wife gave
her name, and, in substance, the communication, through the hand of Mr.
Gordon.
1490. “There were present about twelve persons of high respectability,
among whom were Mr. and Mrs. Howell, Mr. and Mrs. Laird, Mr. Aaron
Comfort, Mr. William Knapp, &c.
1491. “At Mrs. Long’s there were three or four persons present, among
them, I think, Mr. Ira Davis.
1492. “I am not a medium, therefore the objection of _medium sympathy_
is out of place. Yours, &c. W. WEST.
“George St., 4th house west of Broad.”
_Koons’s Establishment._
1493. Among the wonders of Spiritualism, none have excited so much
astonishment as the manifestations which have occurred at the
establishment of Mr. Koons, in Athens county, Ohio. The phenomena
are so extraordinary, as to be difficult to be believed, even by
Spiritualists; and yet there is far more evidence of their truth than
of any of the miracles recorded in Scripture. In no instance has any
of these been attested in due form by known spectators, and admitting
that, in this respect, there is no deficiency, they were not of a
nature to be repeated before a succession of observers. Those at
Koons’s have been repeated, and are still being repeated. I first heard
that there was such an establishment from my spirit brother, at least
fifteen months ago. My spirit friends confirm the truth of the account
received, and sanction the idea that there is something in the locality
which favours mediumship. I subjoin the narratives of several visitors
to the establishment in question:
_Communication from Joseph Hazard, Esq._
1494. Joseph Hazard, Esq., of Narragansett, R. I., is very well known
in Philadelphia, as well as in the vicinity of his residence. Mr.
Hazard accompanied me, in some of my investigating visits, to spiritual
circles, and was present, as I have mentioned, (139,) on the occasion
when I first saw a table move without contact. There is no doubt but
that he is a truthful witness. If he has overrated what he heard or
saw, it must be from the enthusiasm with which he was inspired.
ATHENS CO., _Ohio_, May 4, 1855.
1495. _My Dear Sir_: I have been here these three days, witnessing the
wonderful spirit manifestations of which we have heard so much. Allow
me to assure you that the published account of them is no more to the
reality than shadow is to substance. No pen can describe, and if it
could, I believe no mind could believe that had not witnessed them. The
spirits talk audibly through a trumpet, not with good articulation,
but as if the process were mechanical. On the accordeon, however, the
language is exquisitely articulated, being some beautiful air or catch,
according to the number of words; the harmony being perfect, and every
note forming a part or whole word. They frequently move overhead, next
the ceiling, with a rapidity of motion inconceivably astounding,
blowing a trumpet with deafening blasts at times, or beating a
tamborine or some other instrument.
1496. One of the exhibitions represents a spirit hand during this
circuit, beating a tamborine, there being a piece of sand-paper with
phosphorus on it, which they use for illuminating the hand. I saw them
begin the work and complete it. The hand was small and delicate, and
flew all over the room with something like the rapidity of light on a
broken surface of water, frequently snapping the fingers, and stopping
often near to myself and others, that we might see it to full advantage.
1497. Another hand, which I could not see, touched me, but I took hold
of it. It seemed as if covered with buckskin.
1498. The spirits are now contriving a plan to exhibit in the light.
They say that light destroys the conditions necessary by their present
system, even that evolved by the phosphorus rendering the operation
very difficult.
1499. It appears evident that spirits to be seen with material eyes are
obliged to materialize themselves, or else spiritualize our vision; and
these things have been done repeatedly.
1500. I have not yet seen them write. I have heard them talk and play
on many instruments by the hour. There is a base and tenor drum on
which they perform with such violence, that it is almost deafening at
times, and the whole house resounds till it shakes throughout. Some of
the music is seraphic, especially when they speak with the harmonicon,
when it is more unearthly in its character than I should have been able
to imagine.
1501. The spirit houses are distinct buildings of one room, dark
as Erebus, and rather lonesome places, in this wilderness. I have,
nevertheless, obtained permission to sleep on the floor each night in
one: and during two of those nights I have been favoured with faint
music on the drums. Last night, from the moment I extinguished the
light, drumming was continued throughout the night, accompanied by a
few notes on the violin.
1502. The spirit said last night, “I can’t play a bit,” but,
nevertheless, he played some things delightfully. This was a new
performer, who had sent word he would perform this night, and that he
was a German.
1503. One spirit attempted to sing through the trumpet, but could not
make music; after each failure he would stop a minute, and then, very
good-naturedly, say, “I will try again.” This he did several times,
when he added “What shall I do for you, if I can’t sing?” He at length
took up an accordeon, and succeeded better on that; but I presume did
not suit himself, as he would exclaim every once in a while, “Oh,
dear!” very despondingly.
1504. The effort the spirits make to manifest themselves is very
great, evidently, and the amiability of their demeanour here is
striking. However, I cannot tell you but a small portion of what I
have seen, but believing you would be interested in this sketch, I
have hastily made it, and hope you will excuse the rudeness of it. If
I could not witness again what I have seen during the last seventy-two
hours, I would not part with the consciousness of it for the whole
State of Ohio.
I am very sincerely your friend,
JOS. P. HAZARD.
To PROF. ROBT. HARE, Philada.
A VISIT TO THE SPIRITUALISTS OF OHIO.
_Letter from John Gage.—The Home of the Mediums and the Haunts of the
Spirits.—What they did, said, and wrote._
LOCALITY OF JONATHAN KOONS.—A HILLY LAND.
1505. The house of Mr. Koons is in Milford, Athens county, Ohio,
twenty-five miles south-west of McConnelsville, forty-two miles from
Lancaster, and sixty-seven miles from Columbus.
1506. Persons going from the West can go to Lancaster, which is the
nearest point by railroad, thence down the Hocking River by stage,
which runs daily to Chauncey, thence on foot two miles to Koons. From
the North persons would take the stage at Columbus, thence to Lancaster
by the lines above described. From the East there are steamboats to
McConnelsville, on the Muskingum, both from Zanesville and Marietta,
but from these private carriages must be got; distance as above,
twenty-five miles, but the miles bear no correspondence to the hours,
for on every route they think they do well if they accomplish two and
a half miles an hour. No man ever travelled over so hilly a country
anywhere else, and when you finally get into Koons’s vicinity, you find
the essence of hills personified; there is no such thing as a level
spot large enough to put a house on.
THE HOUSE OF THE SPIRITUALIST.—PRESENCE OF ELECTRICITY.
1507. Koons’s house is located on the south-east angle of a sharp
ridge, some few rods below the edge of the ledge, and where, when the
native trees occupied the ground, the lightning was wont to make frolic
among them; and where it still likes to sport. The stove-pipe above the
spirit room was burst off, and a number of times during the sitting of
the mediums, the electric sparks were seen to play over the wires of
the spirit table.
THE ROOM WHERE THE SPIRITS MANIFEST THEIR POWER.
1508. The spirit room is built of logs, as well as the house in which
Mr. Koons resides; it is situated at the end of his dwelling-house, and
six feet from it. It is twelve by sixteen feet square, and seven feet
high inside; there is a tight floor, and the ceiling above is of rough
boards, laid close edge to edge; in the garret above, there is less
than three feet clear room to the peak of the roof, and up here are
stowed old shoes and other old trumpery. There is a door in the front,
near the centre of the building, and a small window on each side of it,
and one window in the back side; the windows have each close shutters
outside to exclude the light. Across the back end of the room are three
rough board shelves. Two feet in front of these, stands the spirit
table, three feet wide and six feet long. In front of this, and setting
against it, is a common fall-leaf table, about three and a half feet
square, which extends to within one foot of the stove; and across the
back end of the room are two rough benches for spectators to sit upon,
and the front one comes within one foot of the stove. Then, on each end
of the table is room for three or four chairs, all of which fills the
room so full that there is no room to get around. Mr. Koons’s seat is
at the left of the table, where he sits and plays the fiddle. Nahum,
his son, sits on the left of the table; he is a lad eighteen years old,
and the principal medium; and his mother sits next to him.
THE FURNITURE AND OCCUPANTS.
1509. The spirit table has a frame or rack standing on it, and extended
from one end to the other; this rack sustains a tenor drum at one
end and a brass drum at the other, attached to it by means of wires;
there are wires also passing in various directions about the rack, and
sustaining some small bells, some images of birds cut out of copper
plate, &c.; there are two fiddles, a guitar, banjo, accordeon, French
harp, tin horn, tea bell, triangle, and tamborine, either hanging up or
on the tables. The room will hold eighteen or twenty persons besides
the mediums, and when filled, as it usually is, there is no room to
pass around or between the people and the table or stove.
1510. Some phosphorus is always placed on the table between wet sheets
of paper, for the exhibition of the hand.
THE MANIFESTATIONS COMMENCE.—THE SPIRITS PLAY ON DRUMS, HARPS, FRENCH
HORNS, ACCORDEONS, AND TAMBORINES.
KOONS’S ROOM, June 19, 1855.
1511. Between eight and nine o’clock, Mr. Koons and his son Nahum went
into the room and closed the doors and shutters, for the purpose, they
said, of inquiring of King, the presiding spirit, whether he would
attend that evening, and what time he would commence; this they always
do, and they were told to get ready in twenty minutes. We went into
the room. Mr. Koons took his seat with his fiddle and tuned it; I took
my seat by his side, and my wife next to me, our chairs setting close
to each other, and the chairs and benches in the room were all filled.
The window-shutters and doors were now closed, and Mr. Koons put out
the light, and immediately there came a startling blow upon the table
that made the room jar, and almost brought me to my feet. “Well,
King,” said Mr. Koons, “you are here,” and commenced playing a lively
tune. As soon as Koons began to play the fiddle, the bass and tenor
drums began to play with such power and energy as to frighten me; the
whole house was on a jar and vibrating in perfect time with the music;
and I know no mortal hands had hold of the drumsticks, and for the
time the thought was irresistible and constant that spirits controlled
them. After two or three tunes on the drums, the tamborine was taken
up and beat with such violence, that I expected every moment it would
be dashed to pieces, at the same time it was making rapid circles in
the room and dashing from one place to another, and occasionally thrust
almost in my face, so that I was afraid it would hit me. Then the
French harp would be played, and then the drums, harp, and accordeon
altogether; then a strange kind of unearthly noise would sing in
concert with the music. Interspersed between the tunes upon the harp
was talking through the horn, the horn frequently passing through the
room, over and around us at the same time.
THE MANIFESTATIONS CONTINUE, AND THE HEAD SPIRIT WRITES A COMMUNICATION.
1512. At one time there was talking around the room, so as to disturb
those that were anxious to hear every thing, when suddenly there came
a shriek that was truly terrific; such a sound as Milton might suppose
would be made by an imp of the infernal regions. The horn then said:
“Keep silent.”
1513. Koons talked some time with the voice in the horn and harp; then
asked him to write a communication for me. We then heard the rattling
of paper, and the phosphorus began to show itself, was taken up in a
hand, showed the hand. It then got a pencil, took some paper, and laid
it on a table close before me, and wrote on it, making the same sound
that a pencil always makes in rapid writing; then made some flourishes
on the paper below the writing, threw down the pencil, handed the paper
into my hand, and threw the phosphorus on the floor in front of Mr.
Koons, who took it up and handed it to the hand again; it then threw
it in the corner of the room, and said, “Good-night,” when Mr. Koons
lighted a candle. I examined the paper that the hand had given me, and
found it was my paper, which I had placed on the table, with a private
mark on it. There were four lines written on it in a good legible hand,
and following the ruled lines on the paper as follows:
1514. “Well, friend, we return our regards to you for the interest you
have manifested in our presence and performance; we now take our leave.
Farewell. KING.”
AT KOONS’S, Thursday, June 21.
1515. We have much more of a performance than usual, and one highly
satisfactory. Among other things, after they had finished playing a
tune, Mr. Schenick, who sat next to me, and who plays the violin very
well, said, “King, won’t you hand me the other fiddle?” It was taken
up and handed to him over my head, thumbing the strings as it passed.
“Yes,” it said, “I will give you the fiddle; you do not want the bow,
I suppose.” “Oh, yes,” said Schenick, “I want the bow, too.” The horn
said, “Can’t you get along without it?” Schenick answered, “I can’t
play very well with my fingers.” Then the bow was handed to him, the
horn named a tune, and both fiddles began to play, accompanied by the
drums and the accordeon, and a number of voices sang, something like
human voices.
1516. Then the tamborine was played with much spirit, and passed
rapidly around the room. At the same time it made stops in front of a
person, touched them gently on the shoulder, head, or somewhere else,
playing all the while; then passed to another, and so on. It passed
me, and dropped into my wife’s lap. It then flew over Van Sickle’s
head, made a great flourish, lit on it, and began to press down; and
Van says, “Bear down; I can hold you up.” He then said there was the
weight of a large man put on his head; it also passed to a number of
others, and pressed down on their heads. Mr. Koons then asked him to
lay the tamborine on my head, which it did immediately, bearing down, I
should think, with a weight of twenty pounds: I raised up my hand and
took hold of it, when it started up, and I held on as fast as I dared
for fear of breaking the Tamborine; it then passed around and came
to my wife, and pressed gently against her head. This, she said, she
mentally requested it to do, as she did not want it to bear down hard
on her.
1517. Mr. Koons then said, “King, it is very warm here; won’t you
take Mrs. Gage’s fan and fan us?” But before he had finished speaking,
the tamborine began to fly around the room like lightning, breathing
a strong current of wind, and fanning all in the house. Then the
phosphorus was taken up and darted around the room like flakes of
lightning, and a hand began to develop. We talked with the voice while
this process was going on, and tried to urge our spirit friends to
write a communication for us. When the hand was formed, it passed
around the room and shook hands or touched the hands of many of us. It
took hold of my hand, and then of my wife’s. We both felt the shape of
a hand distinctly. It then got some paper and a pencil, and laying the
paper on the table, right in front of us, began to write with great
rapidity; covered one side of the sheet; turned it over again, wrote
five lines, signed it, filled the rest of the page with flourishes,
folded it, and placed it in my wife’s hand. It then flew around the
room, darting from the table up to the ceiling, there making three or
four distinct knocks, and darting down and up, repeating the knocks
a number of times in succession; it then passed all around the room,
stopping and showing the hand to all that wanted to see it. It then
commenced darting around the room again, and snapping its fingers as
loud as a man could do. It then threw the phosphorus in the back corner
of the room, said “Good night,” and was gone. Mr. Koons then lighted
the candle, and my wife read the paper which was given her by the
spirit hand, as follows:
THE SPIRIT’S LETTER.
1518. _To the Friends of this Circle_: After various inquiries made at
this circle, we deem it highly necessary to reply by stated reasons,
why our presiding spirit declines to give the names of the spirits
present during our performances at this room:
1519. 1st. Let the inquirer conceive himself entering a congregated
promiscuous assembly of persons, who are all anxiously awaiting his
approach under the discharge of some important and general mission,
in behalf of those in attendance. On entering the assembly, he looks
around upon his anxious inquirers, and sees them attended with their
respective safeguards, such as he never saw before. In the discharge of
his official duty, however, he is necessitated to exclude himself from
the direct view and intercourse of the safeguards, so as to be brought
into a nearer relation to the corresponding parties. The interlocution
accordingly takes place, when each one in turn begins to interrogate
the speaker in his excluded position, on subjects relating to their
excluded guard, of which the speaker knows but little or nothing,
except the cognition of their presence on his arrival; and in order to
acquaint himself with the circumstances and matters inquired after, so
as to answer correctly, the speaker has to disencumber himself at every
inquiry, and not only so, but would also fail to perform his _devolved_
duty by submitting himself to the scrutiny and criticism of the
corresponding parties. Which, then, of the two requirements would be of
the most consequence—to discommode the general interest of the assembly
and that of his own official duty, or to omit the latter and attend to
the discharge of a more important and higher duty, by which the peace
and consoling riches would be augmented to the fulness of their cup?
1520. Now, this is the position our presiding spirit occupies. When
himself and band enter the room, he recognises, many bright guardian
spirits interspersed among the promiscuous assembly, of whom he has
no knowledge. And in the discharge of their manifesting performances,
they necessarily must assume physical incumbrances, which shuts them
from a direct view of the attending spirits; and as many questions that
are led in relation to them so often, the corresponding spirit has
to disrobe himself so as to give a correct relation, to say nothing
of the possibility of receiving and conveying wrong impressions from
spirits who do not regard the truth.
1521. Given by Second King, at the council of the presiding band.
THE ABOVE IS CERTIFIED TO.
1522. After this communication had been read, a certificate, setting
forth the above facts was drawn up and signed by all those present, as
follows:
1523. _Audience present._—Portia Gage, Gage’s Lake, Ill.; John Gage,
Gage’s Lake, Lake county, Ill.; Solomon Bordon, Millfield, Athens
county, Ohio; Thomas Morris and wife, Hyram Schenick, Selah Van Sickle,
Delaware, Ohio.
1524. _Mediums present._—Jonathan Koons, Abigail T. Koons, Nahum W.
Koons.
CONCLUDING REMARKS.
1525. When a person comes here and sees the rooms, and finds them open
all day for the children to run in and out of, and for visitors to
examine, and sees there are no juggler’s tools about, and no place to
keep them; the mediums and all engaged are of that artless stamp, and
in their whole appearance, bearing, and conduct, so marked with honesty
and sincerity of purpose, that the idea of their being imposters, or
of their psychologizing their auditors, is simply ridiculous. That
the music is not imaginary, is proved in another way, if further
proof is necessary; it can be heard as well outside as inside of the
houses, and is frequently heard by the neighbours for miles around.
There is no question about the manifestations, and about their having
all that superhuman or unaccountable character that the most sanguine
writers have given them. They rather seem to be over-cautious about
exaggerating any thing, and consequently fall far short of conveying
an adequate idea of the phenomena. Therefore, all we have to do is to
account for these existing facts, for the facts cannot be controverted.
The intelligence displayed is sometimes of a high order, and they
always claim to be spirits of men or women who have left the earthly
form, and passed to that undiscovered country from whose bourne it has
been said no travellers return. But of this every one can judge for
themselves, though it is difficult to imagine what they can be, if they
are not spirits. JOHN GAGE.
_An Evening at Koon’s Spirit Room. By Charles Partridge, Esq., New
York._
1526. Sunday evening, 27th May last, I walked some three miles through
a wood over a very poor road, in the direction of what is called
the spirit rooms of Jonathan Koons. I noticed at the foot of a hill
several carriages by the roadside, and horses tied to the fence and
trees; and on reaching the place, I observed from thirty to fifty men
sitting on stones, logs, and fences around a dilapidated log-cabin.
The men looked respectable, and their deportment and conversation
bore the impress of a religious meeting. I inquired who lived there,
and was informed that Jonathan Koons lived in that house, (pointing
to the cabin,) and _that_ (pointing to a small one near by) is the
spirits’ room. I inquired what spirits lived there, and was told that
it was the room where people go in to talk with their spirit friends
who have gone out of their earthly tabernacle. On inquiry as to what
this gathering was for, I was informed that these people had come to
talk with their spirit friends and to witness spirit manifestations.
I was informed that I might go in—that everybody was free to enter
and examine the room, and to attend the circle. I selected a good
“soft” stone, and sat me down, a perfect stranger, with the other
disciples. I scrutinized the people closely, and listened to their
conversation without joining in it. I overheard one say that Mr. Koons
was in his house. In the course of half an hour a man came out, whom
several persons addressed as Mr. Koons; he glanced his eyes over the
congregation; presently, two men drove up, who, as I subsequently
learned, came from Amesville, some ten miles distant; they were entire
strangers to me and I to them; they looked around, spoke with some
persons, and then with Mr. Koons, asking whom he had there, &c., and
finally asked him who I was, pointing me out to Mr. Koons. Mr. Koons
observed that he had not learned my name, that I had just come; but
he was impressed by spirits to say, “His name is Charles Partridge,
of New York.” Soon after, one of these men approached me, and asked
if I was Mr. Partridge, from New York. I answered in the affirmative.
“Charles Partridge?” “Yes.” “Well,” said he, “the spirits told Mr.
Koons who you were.” I had not overheard their conversation, but such
was the result of one of my tests as to the spirit origin of these
manifestations.
1527. Mr. Koons and one of his children (a medium) went into the
spirit room alone, as is their custom before forming the public
circle, to receive such instruction from the presiding spirit (King)
as he might wish to communicate. There are often more persons present
desiring to obtain admittance than the room will hold. In such cases
the spirit directs Mr. Koons to especially invite those in who have
come the longest distance, and such as cannot remain there for another
opportunity, usually calling the names of the parties, and leaving out
the neighbours and those who can make it convenient to be present on
subsequent occasions. At one of these preliminary interviews, I was
invited in by Mr. Koons. Immediately on closing the doors, the spirit
took up the trumpet, (described in my last communication,) and spoke
through it audibly and distinctly, saying, “Good evening, friends!”
to which we responded in like manner. The spirit then addressed me by
name, and observed, in substance, that although they were strangers
to me, I was not a stranger to them: they had been cognizant of my
thoughts, desires, and efforts in behalf of Spiritualism from the
time my attention was first called to the subject. They spoke in very
flattering terms of myself and others, who had been bold to testify to
the spiritual manifestations witnessed in the early times, and during
the severer trials and opposition. They had watched the TELEGRAPH with
anxious solicitude, and with eminent satisfaction. They closed in a
fervent benediction and consecration to further and greater good and
uses. After which this spirit (King) said to Mr. Koons, that they could
not hold a public circle that evening, as he was elsewhere engaged.
Mr. Koons expressed much regret at this announcement, and said he felt
much embarrassed and mortified, because several persons were there
who had come a long way; some from New York, Pennsylvania, Virginia,
Canada, and other distant places. The spirit said he was sorry, but
he had engaged to attend a circle elsewhere, (naming the place a long
distance away,) and he must be there in fifteen minutes. Mr. Koons
would not be satisfied with any excuses, but insisted that he (King)
had agreed to preside over his circle, and meet the company who came
there; and rather than be made the instrument of apology to others for
the disappointment in the performances, he would abandon it altogether,
etc. King said, “Wait a few moments, and I will go and see if
arrangements can be made.” He thereupon laid down the trumpet, and to
all appearances left us, and we could get no further replies for four
or five minutes, when the trumpet was again taken up, and King spoke
through it, saying he had arranged the matter by deputizing a portion
of his band to fill his engagement, and they would therefore hold a
circle in that place, commencing the performance in fifteen minutes,
but perhaps they would not be able to make so good music, or have the
full complement of the manifestations. Thus ended this preliminary
interview, which sufficiently indicates the character of all similar
ones.
1528. I attended three public circles in the spirit house of Mr. Koons,
and three in the spirit house of Mr. John Tippie; they are situated
about three miles apart; the rooms and manifestations are very similar,
although the electrical tables, so called, differ somewhat in their
construction; the presiding spirits are of the same name, King; they
claim to be father and son. These rooms will seat about twenty-five
or thirty persons each, and are usually full. Many times, while I was
there, more persons desired to go in than the house would hold, and
some of them had to remain outside. They could hear the music and
the spirits’ conversation just as well, and they only had to forego
being touched by spirits and seeing them. The music is heard, under
favourable circumstances, at the distance of one mile, or as far as
any band of martial music can be heard. After the circle is formed,
the door and windows are shut, the light is usually extinguished, and
almost instantaneously, a tremendous blow by the large drumstick is
struck on the table, when immediately the bass and tenor drums are
beaten rapidly, like calling the roll on the muster-field, waking a
thousand echoes. The rapid and tremulous blows on these drums are
really frightful to many persons. This beating of the drums is
continued five minutes or more, and when ended, King usually takes up
the trumpet and salutes us with “Good evening, friends,” or something
like it, and often asks what particular manifestations are desired.
If none are specially asked for, King often asks Mr. Koons to play on
the violin, the spirit band playing at the same time on the drums,
triangle, tamborine, harp, accordeon, harmonica, etc. etc.; upon these
the spirits perform scientifically, in very quick and perfect time.
They commence upon each instrument at one instant, and in full blast,
and stop suddenly after sounding the full note, showing that they have
some more perfect method than we have of notifying each performer of
the instant to start and stop. After the introductory piece on the
instruments, the spirits often sing. I heard them sing. The spirits
spoke to us, requesting us to remain perfectly silent. Presently, we
heard human voices singing, apparently in the distance, so as to be
scarcely distinguishable; the sounds gradually increased, each part
relatively, until it appeared as if a full choir of human voices were
in our small room, singing most exquisitely. I think I never heard such
perfect harmony; each part was performed with strict attention to its
relative degree of sound or force. There was none of that flopping,
floundering, ranting, and shrieking which constitutes the staple of
what is latterly called music; _harmony_, rather than _noise_, seemed
to constitute the spirits’ song. So captivating was it, that the
heartstrings seemed to relax or to increase their tension, to accord
with the heavenly harmony. It seems to me that no person could sit
in that sanctuary without feeling the song of “Glory to God in the
highest, peace on earth, and good-will to man,” spontaneously rising
in the bosom, and finding expression on the lip. I don’t know that the
spirits attempted to utter words with their song; if they did, they
succeeded in this particular no better than modern singers. But it was
hardly necessary for the spirits to articulate, for every strain and
modulation seemed pregnant with holy sentiments, and language could
scarcely signify more. After this vocal performance, several pieces of
quick music were performed by the spirits on the several instruments.
They play faster than mortals usually do, and in most perfect time
throughout. If any instrument gets out of chord, they tune it; they
tuned the violin in my presence, and did it rapidly and skilfully.
1529. Spirits reconstruct their physical bodies, or portions of them,
from similar elements, apparently, as those which constitute our mortal
bodies. Spirits’ hands and arms were reorganized in our presence, on
several of these occasions; and that we might see the more distinctly,
they sometimes wet their hands with a weak solution of phosphorus,
(which Mr. Koons prepared some time previous by their request,) which
emits a light, so that their hands can be almost as distinctly seen in
a dark room as they could be if the room were light. At one of these
circles which I attended, there were three hands which had been covered
with this solution of phosphorus, and we all saw them passing swiftly
around the room, over our heads, carrying the instruments, and playing
upon the violin, accordeon, triangle, harmonica, and tamborine, and
all keeping perfect time. These instruments were moved so swiftly and
near the faces of the audience,—our own among them,—that we felt the
cool atmospheric current as distinctly as we do that produced by a
fan. Several of the company in different parts of the room remarked
that they not only felt this disturbance of the air, but heard it,
and distinctly saw the hand and instrument pass close to their faces.
Several of us requested the spirits to place these instruments in our
hands, or touch us on our heads or other parts of our bodies; and in
most cases it was instantly done. I held up my hands, and requested the
spirits to beat time with the tamborine on my hands. They did so, and
gave me more than I asked for, by striking my knees, hands, and head
in a similar manner. I have seen the tamborine players in the minstrel
bands of New York; I have seen the best performers in the country; but
they cannot perform equal to these spirits. The perfect time and the
rapidity with which they beat are truly surprising.
1530. Spirit hands with phosphorus upon them passed around the room,
opening and shutting, and exhibiting them in various ways and positions
which no mortal hand could assume or occupy—demonstrating them to
be veritable spirit hands, physically organized. The phosphorescent
illumination from these hands was so distinct, that it occurred to
me I could see to read by it; and I took a pamphlet from my pocket,
and asked the spirit to place the hand over it, that I might see if I
could read by the light. The spirit did so, when I at once perceived
that I held the pamphlet wrong end up. I turned it, and could read.
The members of the circle remarked that they could see very plainly
my hands, face, and the pamphlet I held, and as distinctly could see
the spirit’s hand and a portion of the arm. I then put out my hands,
and asked the spirits to shake hands with me; they did so almost
instantly. I then asked them to let me examine their hands, and they
placed them in mine, and I looked at them and felt them until I was
entirely satisfied. Others asked the same favour, and it was readily
granted them. These spirit hands appeared to be reorganized from the
same elements that our hands are; and, except that they had a kind of
tremulous motion, and some of them being cold and death-like, we could
not by our senses distinguish them from hands of persons living in the
form.
1531. This spirit hand took a pen, and we all distinctly saw it write
on paper which was lying on the table; the writing was executed much
more rapidly than I ever saw mortal hand perform; the paper was then
handed to me by the spirit, and I still retain it in my possession. At
the close of the session the spirit of King, as is his custom, took up
the trumpet and gave us a short lecture through it—speaking audibly
and distinctly, presenting the benefits to be derived, both in time
and eternity, from intercourse with spirits, and exhorting us to be
discreet and bold in speech, diligent in our investigations, faithful
to the responsibilities which these privileges impose, charitable
toward those who are in ignorance and error, tempering our zeal with
wisdom; and finally closing with a benediction.
1532. I am aware that these facts so much transcend the ordinary
experience of mortals, that few persons can accept them as true on any
amount of human testimony. I obtained the addresses of the following
named persons, and hope they will excuse me for the liberty I take
in referring to them in this connection, for the confirmation of
my statements. They were present at some or all the circles which
I attended, when these manifestations occurred: R. I. Butterfield,
Cleveland, Ohio; William D. Young, Covington, Ind.; George and David
Brier, Rainsville, Ind.; David Edger and daughter, Mercer co., Pa.; S.
Van Sickle, Delaware, O.; S. T. Dean, Andrew Ogg, and Geo. Walker and
son, Amesville, O.; Azel Johnson, Millfield, O.; W. S. Watkins, New
York; Thomas Morris and wife, Dover, O.; Dr. Geo. Carpenter, Athens,
O.; Thomas White, Mount Pleasant, O. Many other persons were present,
whose names I did not learn. CHARLES PARTRIDGE.
_Experience of the Hon. N. P. Tallmadge._
1533. The following communication from Governor Tallmadge to Mrs.
Sarah H. Whitman, of Providence, R. I., has been in print for some
time, and came out early, when Spiritualism had made too little
impression to be duly appreciated. I for one, at the period of its
first publication, could not realize it. But the public are now better
prepared, and it may be repeated with advantage. Besides, this work
is made for the uninformed and incredulous, rather than for those who
have been heretofore converted, and who are familiar with the earliest
manifestations.
BALTIMORE, _Tuesday, April 12, 1853_.
1534. _Dear Madam_: I seize a few leisure moments, while detained here
a short time on business, to give you a more extended account of the
“Physical Manifestations” to which I alluded in a former letter. In
this account, I shall confine myself to those which purport to come
from the spirit of John C. Calhoun.
1535. I have received numerous communications from him, from the
commencement of my investigation of this subject down to the present
time. Those communications have been received through rapping
mediums, writing mediums, and speaking mediums. They are of the most
extraordinary character. In style and sentiment, they would do honour
to him in his best days on earth.
1536. After the arrival of the Misses Fox in Washington City, in
February last, I called on them by appointment, and, at once, received
a communication from Calhoun. I then wrote down and propounded
_mentally_ the following question:
1537. “Can you _do_ any thing (meaning physical manifestations) to
confirm me in the truth of these revelations, and to remove from my
mind the least shadow of unbelief?” To which I received the following
answer:
1538. “I will give you a communication on Monday, at half-past seven
o’clock. Do not fail to be here. I will then give you an explanation.
“JOHN C. CALHOUN.”
1539. It is proper here to remark, that all the communications referred
to in this letter, were made by Calhoun after a call for the alphabet,
and were rapped out, letter by letter, and taken down by me in the
usual way. They were made in the presence of the Misses Fox and their
mother. I called on Monday at the hour appointed, and received the
following communication:
1540. “My friend, the question is often put to you, ‘What good can
result from these manifestations?’ I will answer it. It is to draw
mankind together in harmony, and convince skeptics of the immortality
of the soul. JOHN C. CALHOUN.”
1541. This reminds me that, in 1850, at Bridgeport, in the presence of
other mediums, among many questions put and answers received, were the
following, the answer purporting to come from W. E. Channing:
1542. _Q._ What do spirits propose to accomplish by these new
manifestations? _A._ To unite mankind, and to convince skeptical minds
of the immortality of the soul.
1543. The coincidence in sentiment of the answer of J. C. Calhoun
and W. E. Channing, in regard to the object of these manifestations,
is remarkable, and worthy of particular notice. The concurrence of
two such great minds, whether in or out of the body, on a subject so
engrossing, cannot fail to command the attention of every admirer of
exalted intellect and moral purity.
1544. During the above communication of Calhoun, the table moved
occasionally, perhaps a foot, first one way and then the other. After
the communication closed, we all moved back from the table, from two to
four feet, _so that no one touched the table_. Suddenly the table moved
from the position it occupied some three or four feet, rested a few
moments, and then moved back to its original position. Then it again
moved as far the other way, and returned to the place it started from.
One side of the table was then raised, and stood for a few moments at
an angle of about thirty-five degrees, and then again rested on the
floor as usual.
1545. The table was a large, heavy, round table, at which ten or a
dozen persons might be seated at dinner. _During all these movements
no person touched the table, nor was any one near it._ After seeing it
raised in the manner above mentioned, I had the curiosity to test its
weight by raising it myself. I accordingly took my seat by it, placed
my hands under the leaf, and exerted as much force as I was capable of
in that sitting posture, and could not raise it a particle from the
floor. I then stood up in the best possible position to exert the
greatest force, took hold of the leaf, and still could not raise it
with all the strength I could apply. I then requested the three ladies
to take hold around the table, and try altogether to lift it. We lifted
upon it until the leaf and top began to crack, and did not raise it
a particle. We then desisted, fearing we should break the table. I
then said, “Will the spirits permit me to raise the table?” I took
hold alone and raised it without difficulty. After this, the following
conversation ensued:
1546. _Q._ Can you raise the table entirely from the floor? _A._ Yes.
1547. _Q._ Will you raise me with it? _A._ Yes. Get me the square table.
1548. The square table was of cherry, with four legs—a large-sized
tea-table. It was brought out and substituted for the round one, the
leaves being raised. I took my seat on the centre; the three ladies sat
at the sides and end, their hands and arms resting upon it. This, of
course, added to the weight to be raised—namely, my own weight and the
weight of the table. Two legs of the table were then raised about six
inches from the floor, and then the other two were raised to a level of
the first, _so that the whole table was suspended in the air about six
inches above the floor_. While thus seated on it, I could feel a gentle
vibratory motion, as if floating in the atmosphere. After being thus
suspended in the air for a few moments, the table was gently let down
again to the floor!
1549. Some pretend to say, that these physical manifestations are made
by electricity! I should like to know by what laws of electricity
known to us, a table is at one time riveted, as it were, to the floor,
against all the force that could be exerted to raise it; and at another
time raised entirely from the floor, with more than two hundred pounds
weight upon it?
1550. At a subsequent meeting, Calhoun directed me to bring three bells
and a guitar. I brought them accordingly. The bells were of different
sizes—the largest like a small-sized dinner-bell. He directed a drawer
to be put under the square table. I put under a bureau-drawer, bottom
side up. He directed the bells to be placed on the drawer. The three
ladies and myself were seated at the table with our hands and arms
resting on it. The bells commenced ringing in a sort of chime. Numerous
raps were made, as if beating time to a march. The bells continued to
ring and to chime in with the beating of time. The time of the march
was slow and solemn. It was beautiful and perfect. The most fastidious
ear could not detect any discrepancy in it.
1551. The raps then ceased, and the bells rang violently for several
minutes. A bell was then pressed on my foot, my ankle, and my
knee. This was at different times repeated. Knocks were made _most
vehemently_ against the underside of the table, so that a large tin
candlestick was, by every blow, raised completely from the table by the
concussion.
1552. I afterward examined the underside of the table, (which, it will
be recollected, was of cherry,) and found _indentations_ in the wood,
made by the end of the handle of the bell, which was tipped with brass.
Could electricity make those violent knocks with the handle of the
bell, causing indentations and raising the candlestick from the table
at every blow? Or was it done by the same invisible power that riveted
the table to the floor and again raised it, with all the weight upon
it, entirely above the floor?
1553. Here the ringing of the bells ceased, and then I felt sensibly
and distinctly the impression of a hand on my foot, ankle, and knee.
These manifestations were several times repeated.
1554. I was then directed to put the guitar on the drawer. We were
all seated as before, with our hands and arms resting on the table.
The guitar was touched softly and gently, and gave forth sweet and
delicious sounds, like the accompaniment to a beautiful and exquisite
piece of music. It then played a sort of symphony, in much louder and
bolder tones. And, as it played, these harmonious sounds becoming soft,
and sweet, and low, began to recede, and grew fainter and fainter,
till they died away on the ear in the distance. Then they returned and
grew louder and nearer, till they were heard again in full and gushing
volume, as when they commenced. I am utterly incapable of giving any
adequate idea of the beauty and harmony of this music. I have heard the
guitar touched by the most delicate and scientific hands, and heard
from it, under such guidance, the most splendid performances. But
never did I hear any thing that fastened upon the very soul like these
prophetic strains drawn out by an invisible hand from the spirit-world.
While listening to it, I was ready to exclaim, in the language of the
Bard of Avon—
1555. “That strain again; it had a dying fall;
Oh, it came o’er my ear like the sweet south
That breathes upon a bank of violets,
Stealing and giving odour.”
1556. After the music had ceased, the following communication was
received:
1557. “This is my hand that touches you and the guitar.
JOHN C. CALHOUN.”
1558. At another time, the following physical manifestation was made
in the presence of General Hamilton, General Waddy Thompson, of South
Carolina, and myself:
1559. We were directed to place the Bible on a drawer under the table.
I placed it there, completely closed. It was a small pocket Bible, with
very fine print. Numerous raps were then heard, beating time to “Hail
Columbia,” which had been called for. Soon the sounds began to recede,
and grew fainter and fainter, till, like the music of the guitar, they
died away in the distance. The alphabet was then called for, and it
was spelled out, “Look.” I looked on the drawer and found the Bible
open. I took it up and carefully kept it open at the place as I found
it. On bringing it to the light, I found it open at St. John’s Gospel,
chapter ii. being on the left side, and chapter iii. being on the right
side. I said, “Do you wish us to look at chapter ii.?” _A._ “No.”
“Do you wish us to look at chapter iii.?” _A._ “Yes.” And it was
then said, “Read.” I commenced reading the chapter, and significant
and emphatic raps were given at many verses; and at verses 8, 11, 19,
34, _most vehement_ raps were given. By looking at these verses, you
will appreciate the significancy and intelligence of this emphatic
demonstration. This manifestation purported to come from Calhoun, who
had previously invited us three gentlemen to be present at a particular
hour.
1560. In reflecting on the preceding manifestations, one cannot but
marvel at the power by which they are made, and the _intelligence_
by which that power is directed. And it would seem impossible for
one to doubt the source of that intelligence. If, however, doubt
should still remain on the mind of any one acquainted with similar
manifestations, that doubt must be entirely dispelled by the account of
the manifestation which follows:
1561. I was present, by Calhoun’s appointment, with the Misses Fox and
their mother. We were seated at the table as heretofore, our hands
and arms resting upon it. I was directed to put paper and pencil on
the drawer. I placed several sheets of unruled letter-paper, together
with a wood pencil, on it. I soon heard the sound of the pencil on the
paper. It was then rapped out, “Get the pencil and sharpen it.” I
looked under the table, but did not see the pencil. At length I found
it lying diagonally from me, three or four feet from the table. The
lead was broken off within the wood. I sharpened it, and again put it
on the drawer. Again I heard the sound of the pencil on the paper.
On being directed to look at the paper, I discovered pencil marks on
each side of the outer sheet, but no writing. Then was received the
following communication:
1562. “The power is not enough to write a sentence. This will show you
that I _can_ write. If you meet on Friday, precisely at seven, I will
write a short sentence. JOHN C. CALHOUN.”
1563. We met, pursuant to appointment, took our seats at the table,
our hands and arms resting on it as usual. I placed the paper with my
silver-cased pencil on the drawer, and said:
1564. “My friend, I wish the sentence to be in your own handwriting,
so that your friends will recognise it.” He replied, “You will know
the writing.” He then said, “Have your minds on the spirit of John C.
Calhoun.”
1565. I soon heard a rapid movement of the pencil on the paper, and a
rustling of the paper, together with a movement of the drawer. I was
then directed to look under the drawer. I looked, and found my pencil
outside of the drawer, near my feet, but found no paper on the drawer
where I placed it. On raising up the drawer, I discovered the paper
all under it. The sheets were a little deranged, and on examining, I
found on the outside sheet these words: “_I’m with you still_.”
1566. I afterward showed the “sentence” to General James Hamilton,
former Governor of South Carolina, General Waddy Thompson, former
Minister to Mexico, General Robert B. Campbell, late Consul at Havana,
together with other intimate friends of Calhoun, and also to one of his
sons, all of whom are as well acquainted with his handwriting as their
own; and they all pronounced it to be a perfect _fac simile_ of the
handwriting of JOHN C. CALHOUN.
1567. General Hamilton stated a fact, in connection with this writing,
of great significance. He says that Calhoun was in the habit of writing
“I’m,” for “I am,” and that he has numerous letters from him where
the abbreviation is thus used.
1568. Mrs. General Macomb has stated the same fact to me. She says
that her husband, the late General Macomb, has shown to her Calhoun’s
letters to him, where this abbreviation “I’m” was used for “I am,”
and spoke of it as a peculiarity of Calhoun.
1569. How significant, then, does this fact become! We have not only
the most unequivocal testimony to the handwriting itself, but, lest
any skeptic should suggest the possibility of an imitation or a
counterfeit, this abbreviation, peculiar to himself, and known only
to his most intimate friends, and which no imitator or counterfeiter
could know, is introduced by way of putting such a suggestion to flight
forever.
1570. This “sentence” is perfectly characteristic of Calhoun. It
contains his terseness of style, and his condensation of thought.
It is a text from which volumes might be written. It proves—1. The
immortality of the soul; 2. The power of spirits to revisit the earth;
3. Their ability to communicate with relatives and friends; and, 4. The
identity of the spirit to all eternity.
1571. How one’s soul expands with these sublime connections! How
resistless is this testimony of their truth! How surprising that men
can doubt, when this flood of living light is poured upon them by
spirits who, in the language of Webster, “revel in the glory of the
eternal light of God.”
Very truly yours, N. P. TALLMADGE.
MRS. SARAH HELEN WHITMAN, Providence, R. I.
_Letter from Mr. D. H. Hume.—Spiritualism in London._
1572. The author of the letter which comes under this head has already
been introduced to the readers of this work, in giving an account of
the manifestations observed through his mediumship, (393.)
EALING VILLA, NEAR LONDON, July 26, 1855.
1573. * * * In London I found but a limited number, comparatively
speaking, who possess any intelligent or rational idea of the
spiritual philosophy. The subject has not made any great advance here;
but those who are investigating include in their number some of the
best minds of England. The first call I received was from Sir Charles
E. Ischam, who has proved a most excellent friend to me. A day or two
after this I received an invitation from Sir Edward Bulwer Lytton to
visit him at his country-seat at Knebworth. I accepted his invitation,
and had an interesting and delightful visit.
1574. I was deeply interested in Sir Edward, who is, by birth,
education, and mind, a most superior person. His love of the beautiful,
in nature and art, but especially in nature, is manifested at every
part of his wide domain. Knebworth was originally built by a follower
of the Conqueror, and was, in the year of the Armada, occupied by Queen
Elizabeth. The state-room contains the bed upon which her majesty
slept. It has rich velvet hangings—the same which shaded the slumbers
of Queen Bess. The room of the extensive library contains the oak table
at which Cromwell, Pym & Co. sat while planning the rebellion. * * * We
had some manifestations at our _seances_ almost as good as those we had
at -—- ‘s in your place. The spirits showed their presence in the same
palpable way, by presenting tangible hands, shaking hands, &c., and Sir
Edward “acknowledges the corn,” to use a Yankee vulgarism. He is much
interested in the subject, and has bestowed no small share of thought
upon the matter.
1575. I have also had the pleasure of being presented to the
Marchioness of H-—-s, Baroness G-—-y R-—-n. She is a highly
intellectual and altogether charming lady, who possesses much native
refinement and a fearless desire to learn and follow the TRUTH. I
met, too, the Earl of E-—-e and the Marquis of C-—-e, at one of our
circles a few evenings since. A most kind friend I also found in the
Vicomte de St. Amirro, Chargé d’Affaires from Brazil, who has given
me valuable letters to France. I am to meet him and his lady (both
investigators) the coming autumn at the Neapolitan court.
1576. I enclose a paragraph from one of the London journals, giving a
sketch of an interview I had with Lord Brougham and Sir David Brewster.
The latter, as you are well aware, wrote that article in the _Edinburgh
Review_, some months ago, in which he argued against the existence of
spirit agency in the production of the manifestations, and in which
he denounced the whole matter, in the bitterest terms, as a delusion
and an imposition. His article has been eagerly and widely quoted
by the opponents of Spiritualism on both sides of the Atlantic, and
its statements are doubtless believed by those who are incapable of
appreciating or comprehending the truths which they assail.
1577. Sir David, however, has for once met with a “_stumper_,” for
he has seen and felt such manifestations of his spirit friends as
to completely upset his philosophy. He frankly confessed that he
is “sorely puzzled” at what he has witnessed, and Lord Brougham
acknowledges himself to be thoroughly nonplussed. Both of these noted
men brought the whole force of their keen discernment to bear upon the
solution of the phenomena; but the presence of substantial, actual
hands, and the demonstrative strength of the spirits who thus clothed
themselves for the time and moved material objects about the room,
proved to be too much of a question for them to master.
1578. Time will not allow me to mention the various interesting
sittings I have had, nor the many distinguished personages who have
been in our circles during my short stay in London. I am at present
enjoying the quiet of an English country home. The gentleman with whom
I am stopping (Mr. Rymer) is one of the most distinguished solicitors
in London. He has been a _materialist_, or disbeliever in a future
state, all his life previous to witnessing these demonstrations of
spirit existence. He is now a believer (or rather a _knower_) of the
future life. The manifestations, so often scoffed at by professing
Christians, have done for him, as they have for upward of twenty-five
thousand infidels and atheists in America, what no power of the pulpit
or doctrine of evangelical religion could ever have effected.
1579. Is not this one fact alone a sufficient reply to the oft-repeated
question of “What good does it all do?” There is many a broad-loving
soul that, failing in the effort to narrow itself down to the limits
of a dogmatical creed, has ended in infidelity or blank atheism; but
the number of these is becoming steadily less by the influence of the
spirit manifestations, which are to them what the placing of the hand
in the spear-wound was to Thomas. Mr. R., since his conversion, has
given a lecture on the subject, and will give another.
1580. One thing I will not omit. Mrs. Trollope, whom Americans will be
apt to remember, came, with her son, from Florence to London for the
express purpose of seeing the manifestations. They were accordingly
invited to spend a few days with me at my village home; and, I must
say, I was agreeably disappointed in her. My previous ideas of her had
not been such as to prepossess me in her favour, but I have become an
admirer of her private character. She has none of the stiffness of
the author about her, nor any of the “blue-stocking.” She enjoys the
realities of existence more fully than any one I have ever met in a
circle.
1581. The _seance_ with her was one of strange interest. Her son
was an unbeliever, and his mother was very desirous that he should
be “brought to a knowledge of the truth.” When at length the light
_did_ beam upon his soul, and the chords of his spirit vibrated in
unison with the celestial harmonies that ushered in the birth of faith
through the shadows of his old unbelief, the result was too much for
his stoicism, and the tears of holy joy coursed down his manly cheeks.
_Her_ joy was too great for utterance, and her rapturous emotions
seemingly too great to be endured. It was an impressive scene, and an
occasion of deep interest. There are many such in the life of a spirit
medium.
1582. In a few weeks I leave England for the Continent, in company with
my friend, Mr. Rymer. We intend to reach Rome in November, where we
purpose to spend a few months, if his holiness will let us. You shall
hear from me again.
Yours truly, D. H. HUME.
The following is the article referred to as having appeared in the
London Journal:
_Lord Brougham with the Spirits._
1583. “A circumstance which has excited the most extraordinary
sensation among the privileged few who have been admitted within the
sphere of its operations, has taken place at Ealing, a village on the
Uxbridge road. A young gentleman, named Hume, a native of Scotland, but
who has resided for many years in America, is now on a visit at the
house of Mr. Rymer, a highly respectable solicitor. Mr. Hume is what
the Americans term a ‘medium,’ and through his instrumentality some
extraordinary and, if true, miraculous, occurrences have taken place.
1584. “The spirits of deceased persons have been heard and felt in Mr.
Rymer’s house, and a variety of circumstances have taken place, which
the persons who were present affirm could not have been produced except
by supernatural agency. One of the spirits is supposed to be that of a
son of Mr. Rymer, a little boy about eleven or twelve years of age, who
has been induced to write to his parents under the cover of the table,
and the writing is, to all appearances, precisely similar to that of
the child when alive. Mr. Rymer, who is thoroughly convinced of the
_bonâ fides_ of the affair, has invited several persons to witness the
manifestations, and among them the Rev. Mr. Lambert, the incumbent, who
has become a devout believer in the existence of these communicative
spirits.
1585. “Some rumours of the spirit manifestations having reached Lord
Brougham, the medium had an interview with the noble and learned lord
in the presence of Sir David Brewster, when several unaccountable
revelations were made, and even Lord Brougham has confessed himself
amazed and sorely bothered to comprehend the description of agency by
which an accordeon is forced into his hands and made to play, or his
watch taken out of his pocket and found in the hands of some other
persons in the room; for such are among the vagaries performed by the
Ealing spirits. The house of Mr. Rymer is, of course, besieged by
persons anxious to witness the manifestations, and scarcely a night
passes that some scoffer is not converted into a true believer in the
mystery of spiritual manifestations.”
_Evidence afforded by the Rev. J. B. Ferguson._
1586. The following is the summary of the result of the investigation
of spiritual manifestations by the Rev. Mr. Ferguson, of the Baptist
Church, Nashville, Tennessee.
1587. His sentiments are of a nature to need no recommendation, as
they appeal to the head and the heart. He is one of the advocates of
Spiritualism of whom we have reason to be proud. It is from his work,
entitled “A Record of Communications from the Spirit Spheres,” that
this summary is quoted:
1588. “You will now allow me to sum up briefly the phenomena I have
witnessed since my investigations began:
1589. “First. I have seen tables and other furniture moved, with and
without hands; heard distinct and sometimes loud raps on the ceiling,
floor, and furniture of various rooms, which were changed from one
locality to another, as doubts arose as to any unobserved causes, to
which we would have attributed them but for the transition; have heard
them upon my person, clothing, pillow, pulpit, and still have them in
almost every serious hour of thought and meditation, and have them near
me as I write; and I find this experience to be that of hundreds who,
with me and others, believers and skeptics, have witnessed or realized
all I here state to be true.
1590. “Second. I have heard, in the presence of scores, whose names
are at any man’s command who may desire them for an honest reference,
native Americans, who never spoke a word of German, discourse for
hours in that tongue, in prose and poetry, in the presence of native
Germans, who pronounced their addresses pure specimens of the power of
their language. I see, daily, lengthy essays and books written under
what claims to be spirit intelligence, above, far above, the capacity
and culture of the instruments through whom they are written. There is
scarcely a day in which I do not receive such communications; and if a
day passes without it, it is my neglect, not that of the intelligence,
that seems ever ready to speak when a proper medium can be secured.
At home and abroad, in the houses of strangers and acquaintances,
such mediums have described the age, appearance, time of death, and
the peculiarities of character of the deceased relatives of persons
present, and where they could have had no acquaintance with them, and,
in many instances, could not have known of their existence or death. I
have had meetings of mediums who knew nothing of each other occur at my
house and elsewhere, without their knowledge, and to which they were
brought from a distance of miles, and which seemed as inexplicable to
them as to me, until after some effect for their benefit was secured
by their meeting, and explained by their spirit monitors. To prove the
identity of spirit intelligences, communicating to me through others,
they have detailed private conversations held with me during their
earth life; referred to incidents and events of which the mediums
could have known nothing; described, accurately, occurrences taking
place at a distance of hundreds of miles; answered questions that had
been written in my private records for future investigation, months
after they had passed from my active memory; stated the state of my
investigations of various subjects, with the folly or wisdom, as they
regarded it, of my difficulties; leaving me, on the whole, no choice
as to whether I would regard them as what they claimed to be, save
that of honest conviction or the most shameless hypocrisy. Allow me to
say, therefore, that there is no event of history, no fact in mental
philosophy, no conclusions in logical dialectics, more fully and
forcibly established, in my convictions, than the following:
1591. “I BELIEVE, I KNOW, THAT I HAVE HELD, AND NOW FREQUENTLY HOLD,
COMMUNION, INTELLIGIBLE AND IMPROVING, WITH KINDRED AND ELEVATED
SPIRITS, WHO HAVE PASSED FROM FLESHLY SIGHT.
1592. “You will not be surprised, therefore, at my willingness to risk
reputation, the dearest ties of friendship, and prospects of earthly
gain and honour, if need be, in the avowal and propagation of this
faith, and the results to which it must inevitably lead. God knows,
and every intimate friend on earth knows, that I would hesitate, long
and seriously, to avow a faith that was doubtful in my own mind, or
of doubtful influence for good in my dim foresight, where so much
is apparently at stake. I think I may safely appeal to my past life
as proof that the dearest personal and earthly considerations have
often been sacrificed, where it was thought my action would affect
the interests or happiness of others. Know, then, that it is from the
maturest consideration of duty, and the obligation that every man owes
to truth and right, and especially when truth and right are ridiculed
and denounced, that I detail to you these results of a long experience
and the most serious and solemn investigations of my life. Willingly, I
cannot find it in my heart to disappoint a friend or injure an enemy.
And with such friends as in the providence of God have surrounded
me, who have proved themselves true and enduring when every form of
bigotry and animosity were aroused against my position, reputation, and
influence,—with all this pressure of enmity and friendship upon me, you
must know, and all will hereafter know, that nothing but loyalty to
conviction and a desire to preserve privileges I have learned to esteem
above what men call life or death, could induce me to lay these facts
before the world.
1593. “If it be asked what good we expect to effect by the statement
of these facts, we answer, the spread of truth upon the dearest,
purest, and holiest relations of man, and the breaking away of the
clouds that gather around the mind of man in view of death and
futurity, the darkness of which can nowhere be more distinctly
felt than in the asking of such a question. The purity, angelic
loveliness, and divine holiness that such a faith, if firmly based,
must secure, inspires the loyal soul as with heavenly beatitudes in the
contemplation. Its power to restrain and reform; to soften the hard
heart of evil indulgence; to expose the still harder heart of bigotry
and religious denunciation; to moisten the eye of criminal effrontery,
which the hypocrisies of the world have made stern and fixed; to bring
the strong man of selfish apathy, as a child once more in company with
his brother-children, at the feet of maternal or sisterly tenderness,
whose earthly bodies have long since been entombed; to keep down the
unnatural separations of families beneath the manly wisdom and fatherly
affection of one who claims all as his, and still needing his care; to
turn the scoff of godless ribaldry into loving faith, and the shame of
pulpit curses pronounced upon _human_ brethren and by _human_ beings,
of eternal doom, into blessings of eternal help; to make all, yes all,
realize an inner religion, which worships at the altar of eternal truth
and unchangeable love. With such aims and prospects before us, to ask
what is the good of general, tangible spirit intercourse, is to ask the
good of immortality, of heaven, and of God.”
_An Exposition of views respecting the principal facts, causes, and
peculiarities involved in Spiritual Manifestations; together with
interesting phenomenal statements and communications. By_ ADIN BALLOU.
1594. The preceding is the title of a work by the Rev. Adin Ballou,
of Hopedale, Massachusetts. It is among those which give what appears
to me available, well-considered facts and opinions respecting
Spiritualism. Mr. Ballou judiciously, as I think, disposes the spirit
manifestations under the following heads:
1595. “I. Those in which all the important demonstrations were most
evidently caused by departed spirits. II. Those in which some of the
important demonstrations were probably caused or greatly affected by
undeparted spirits. III. Those in which the demonstrations were of a
heterogeneous, incongruous, or derogatory character.
1596. “The following is a statement of Mr. Ballou’s experience taken
from the work in question:
1597. “In this chapter I shall conclude what I have to say under my
first general head, by referring to a few particulars connected with
cases within my personal knowledge, and then stating the principal
points of doctrine taught by the spirits.
1598. “I will not go into minute narration or description, but simply
mention the more important phenomena I have witnessed. I have heard
multiform sounds in the presence of spirit media, purporting to be made
by departed spirits; some like the tickings of a small watch, others
like the clicking of a common clock, others like the loud knocking of
a labouring man on the door of his neighbour with his knuckles, others
like the scratching of a hard finger-nail on a board, others like the
creaking of a door or window, &c. &c. I have heard the time and metre
of tunes beaten out with the utmost accuracy, and by several rappers in
unison—not only while the tune was being played or sung, but afterward,
without accompaniment. And I am as certain that these sounds were not
made by any conscious mortal agency, as I am of the best-authenticated
facts in the common transactions of life.
1599. “I have seen tables and light stands of various size moved about
in the most astonishing manner, by what purported to be the same
invisible agency, with only the gentle and passive resting of the hands
or finger-ends of the medium on one of their edges; also, many distinct
movings of such objects, by request, _without_ the touch of the medium
at all. I have sat and conversed by the hour together with the authors
of these sounds and motions, by means of signals first agreed on;
asking questions and obtaining answers—receiving communications spelled
out by the alphabet—discussing propositions sometimes made by them to
me, and _vice versâ_; all by a slow process, indeed, but with every
possible demonstration of intelligence, though not without incidental
misapprehensions and mistakes. I have witnessed the asking of mental
questions by inquirers, who received as prompt and correct answers as
when the questions were asked audibly to the cognition of the medium.
1600. “I have known these invisibles, by request, to write their names
with a common plumbago pencil on a clean sheet of paper—half a dozen of
them, each in a different hand. To make sure of this, as an absolute
fact, the medium was required to lay her left hand, back downward, in
the hollow of a veracious person’s hand, both open; when a piece of
pasteboard paper was laid on her hand, a well-examined blank sheet of
writing-paper placed thereon, and a lead pencil on top of _that_; in
which position (the medium’s right hand being held up to view,) both
the hands, with these fixtures resting on them, were placed under the
leaf of the table, as insisted on by the _writers_. After a minute or
two, at a given signal by the spirits that they had _done_, the paper
was exhibited with various names written thereon, as above affirmed.
This was repeatedly tested with the same results, under circumstances
putting all suspicion of fraud and jugglery entirely at rest.
1601. “I have requested what purported to be the spirit of a friend,
many years deceased, to go to a particular place, several miles
distant from that of the _sitting_, and to bring me back intelligence
respecting the then health and doings of a certain relative well known
to the parties. In three minutes of time the intelligence was obtained,
numerous particulars given, some of them rather improbable, but every
one exactly confirmed the next day by personal inquiries made for that
purpose.
1602. “I have been requested by the invisibles to speak on a particular
subject, at a given time and place, with the assurance that responses
should be made on the occasion, by knockings, approving the truths
uttered; all which was strikingly verified. Once, at a most unexpected
interview, when nothing of the kind had been previously thought of by
any person present, a spirit, so purporting, who had several times
evinced much interest in my public labours, spelled out:—‘Have you
selected your subjects of discourse for the next Sunday?’ Only _one_ of
them, I answered. Would my _spirit friend_ like to suggest a text for
the other part of the day? ‘Yes.’ What is it? I inquired. He spelled
out the word ‘The,’ and ceased. Wondering at his silence, the signal of
another spirit was given. The new-comer communicated by _movings_ of
the table, not by _raps_, like the other. He said that our friend, the
_rapper_, had been suddenly summoned away for a few moments, but would
certainly return soon. He _did_ return within fifteen minutes, resumed
his communication just where he left it, and spelled out—‘_The second
chapter of first Corinthians, the twelfth and thirteenth verses._’
No man in the room had the least recollection of the words referred
to. So the Bible was called for, when the text proved to be the
following:—‘_Now we have received, not the spirit of the world, but the
spirit which is of God, that we might know the things that are given
to us of God. Which things we also speak, not in the words which man’s
wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual
things with spiritual._’ Struck with the sublimity, purity, richness,
and force of the passage, I answered that I accepted it thankfully,
as a very appropriate text for the occasion referred to, and would
endeavour to illustrate its great truths as well as I might be able.
My _spirit friend_ expressed great pleasure by sounds rapidly made on
the table, and announced that he and several other sympathizing spirits
should be present to hear the discourse, and, if the _medium_ should
also be there, would manifest their approbation of the good things
uttered. All this was verified in a remarkable manner.
1603. “I have seen a medium gently magnetized and thrown into a trance
in one minute, by the imperceptible influence of the spirits, in
accordance with their own original proposition, reluctantly acceded to
by the medium and her friends; during which sometimes she had visions
of the spirit world, and at others became entirely non-cognizant of
every thing transpiring in either world. In the latter case, the
spirits, as previously promised, made use of her organs of speech,
unconsciously to herself, and thus answered numerous questions, instead
of responding by the rappings. That these trances were not superinduced
by mortal agency, and were not _feigned_, but _real_, I am as certain
as I can be of any thing not absolutely beyond the possibility of
mistake.
1604. “I might proceed much further in the particularization of
manifestations coming under my personal observation, but will not make
myself tedious. Suffice it to say, that I have witnessed enough with
my own eyes and ears to prepare me for the belief of the still more
incredible manifestations reported from a thousand places in our
country and the world. I will merely add, that I have received many
excellent communications from these invisible friends, and scarcely a
single one of a light, frivolous, or low character; though I know that
in this respect my experience has been unlike that of some others.
I can say in truth, speaking for myself alone, that my whole moral
nature has been purified and elevated by the influences which have
flowed in upon me during the investigation of this subject. Others, I
am sure, can say the same. There are those, no doubt, who have abused
the whole thing—befooling themselves and others in a lamentable manner.
What is there in the wide world that has wholly escaped abuse and
perversion? Reason, inspired and crowned with the wisdom from above,
is indispensable to the avoidance of these evils. Until a much larger
portion of mankind than at present attain to the development of their
higher faculties, we must expect the abuse and perversion, to a greater
or less extent, of every thing in nature. ‘But wisdom is justified of
all her children.’”
1605. The following statement of A. H. Jarvis, a Methodist clergyman,
of Rochester, New York, is copied from Mr. Ballou’s work. It is one
of those manifestations in which the information conveyed cannot be
conceived to have pre-existed in the mind of the person by whom it was
received:
1606. “There are many facts which have come under my observation,
equally convincing of the intelligence and utility of the
communications from these unseen agents, who, I now believe, are
continually about us, and more perfectly acquainted with all our
ways, and even our thoughts, than we are with each other. But the
fact in reference to my friend Pickard is what you desire. He was at
my house on Friday afternoon, April 6, 1849. None of the Fox family
were present. While at the tea-table, we had free communications on
different subjects. Pickard was requested to ask questions. He desired
to know who it was that would answer questions. The answer was—‘I
am your mother, MARY PICKARD.’ Her name, or the fact of her death,
was not known to any of us. The next Monday evening he (Pickard) was
at Mr. G-—-’s, and tarried there over night. He there received a
communication, purporting to be from his mother, saying, ‘Your child
is dead.’ He came immediately to my place, and said he should take the
stage for home, (Lockport, sixty miles distant.) He left in the stage
at 8 or 9, A. M. At 12, M., I returned to my house, my wife meeting me
with a telegraph envelope. I broke the seal and read mentally, first:
“‘ROCHESTER, April 10, 1849.
1607. “‘By telegraph from Lockport—the Rev. A. H. Jarvis, No. 4 West St.
1608. “‘Tell Mr. Pickard, if you can find him, his child died this
morning.—Answer. R. MALLORY.’
1609. “I then read it to my wife, and said, ‘This is one of the best
and most convincing evidences of the intelligence of those invisible
agents;’ and then I added, ‘God’s telegraph has outdone Morse’s,
altogether.’
“Yours, truly, A. H. JARVIS.’
“To E. W. CAPRON, _Auburn_.”
1610. The subjoined opinions of the spirits, taken from the volume
above mentioned, differ but immaterially from those which I have
received; proving that information respecting scriptural morals, when
properly sought, will be consistently obtained:
1611. “1. There is one and but one God, an infinite Spirit and the
Father of spirits. He loves all, and eternally seeks their good by all
wise and fitting means.
1612. “2. All human beings are spirits as to their absolute internal
constitution, and soon after death emerge into distinct conscious
spiritual identities, having bodies, forms, and peculiarities as
obviously cognizable to each other, and as distinguishable from each
other, as here in the flesh.
1613. “3. All human beings possess certain mental and moral qualities,
partly constitutional, partly circumstantial, and partly self-wrought,
which determine for the time being each individual’s real spiritual
character and relative nearness to, or distance from, the divine
standard of perfection. So that each one is in a certain sphere, and
in some circle or degree of that sphere, as to his spirit, _always_,
whether existing in the fleshly body or after his dissolution. And if
a person is spiritually in a certain sphere at death, in that sphere
he finds himself the moment he resumes his consciousness in the spirit
world, associated with kindred spirits.
1614. “4. There are seven spirit spheres, or circles,[36] inferior
to the heavenly or celestial spheres, and each sphere or circle has
several degrees. Man is a being by nature capable of progress, subject
to certain fundamental spiritual and moral laws. In conformity to these
laws, he may now progress from lower to higher spheres; _i. e._ he may
draw nearer and nearer to God; or, what is the same thing, nearer as a
spirit to the divine standard of perfection. But without conformity to
these laws, he cannot progress, but obscures and debases himself. Death
does not change man’s real character, nor his proper spirit sphere, nor
his capability to make progress, nor the laws of progress. No man is
in a morally worse state, all things considered, by reason of passing
into the spirit world. The _worst_ even are, if any way affected,
in a better state there than in the flesh. They whose spirit sphere
was purer, find themselves proportionally blessed. Many remain very
long in the lower spheres, where, though enabled to enjoy existence
in the degree possible at such a distance from the divine focus of
blessedness, they are ‘spirits in prison,’ and wretched in comparison
with those in the paradisaical spheres. Their existence is a blessing
to them even while thus _low_, and there is no such place or state as
a HELL of unmitigated, hopeless misery. Meantime, God, angels, and all
the higher spirits, are for ever seeking the elevation of the inferior
spirits, by all just, wise, and appropriate means. And no one, however
low and sluggish of progress, will finally fail to be attracted upward,
obediently to the divine laws, from one degree to another, and from one
sphere to another, till he reach the heavenly mansion—even though it
take an age of eternities to complete his destiny.
1615. “5. Spirits in the higher of the seven spheres are employed in
three general exercises. 1. In religious aspirations, meditations,
worship—in striving after a more perfect knowledge of and communication
with God—whom they cannot see there any more than here, as a personal
being, but only in spirit by faith and intuition. 2. In study,
self-examination, contemplations of truth, and acquainting themselves
with all useful knowledge attainable by them. 3. In ministering to
struggling spirits on earth and in the lower spheres—endeavouring
to elevate and bless them; thus cultivating love to God, wisdom
within themselves, and ever-active benevolence to their inferiors in
condition. Spirits in any circle can descend into all the circles below
their own, but cannot, except by special permission, ascend into a
higher sphere, until qualified by spiritual progress.
1616. “6. Mankind are by nature one family of brothers and sisters,
the offspring of a common Father in heaven, whom they ought to love
with all their heart, and each other as themselves. The good of each is
really the good of all, and that of all the good of each. Therefore, no
one can injure another without injuring himself in the end. All kinds
of tyranny and oppression are utterly sinful. So all war, violence,
revenge, and vindictive punishment. So all intemperance, debauchery,
and sexual pollution. So all falsehood, covetousness, fraud, extortion,
and pecuniary taking of advantage. So all pride and domineering of
superiors over inferiors. So all religious bigotry, thrusting down,
persecution, and sectarian bitterness. So every thing contrary to
personal holiness, to the piety which loves God supremely, and man as a
brother, whether friend or foe. These reliable spirits are everywhere
reformers, regenerators of the world, individually and socially. They
are for the reconciliation of all things—for universal harmony—on the
great principles of truth, purity, justice, love, and wisdom. And they
all predict a better future for the human race here on earth, as well
as in the future state.
1617. “7. It is the imperative duty of every human being to exercise
his own powers, faculties, reason, and judgment, with modesty,
humility, and firmness, and not to be overawed, borne down, or led away
captive, by any assuming spirit in or out of the flesh. Every one is
accountable for himself, and ought both to judge and act for himself,
with supreme reverence for God and his moral perfections, according to
his own highest convictions of truth and duty. Thus he should examine
the Bible and all books. Thus all human governments, authorities,
powers, constitutions, laws, customs, and usages, in church and state.
Thus try all spirits, and their communications—all pretended prophets,
philosophers, and teachers—all professions and assumptions whatsoever.
No one should imperiously dictate, or cower down before another. But
truth, rectitude, reason, and the suasion of wisdom, should alone sway
the minds of moral agents.
1618. “Such is a fair digest and summary of the principal doctrines
put forth in ninety-nine one hundredths of the communications of
reliable spirits throughout the country. I have stated them in my own
language, as I have understood them. It will be seen that they differ
in some respects from every sectarian view of theology, religion, and
morality now popular in the world.”
_The Hon. J. W. Edmonds’s Testimony._
1619. To those who have not seen the original statement of the
benevolent and distinguished Judge Edmonds, respecting his conversion,
the subjoined account, taken from the introduction to his work on
“Spiritualism,” may prove interesting.
1620. “It was in January, 1851, that my attention was first called
to the subject of ‘spiritual intercourse.’ I had, in the course of
my life, read and heard from the pulpit so many contradictory and
conflicting doctrines on the subject (of man’s future existence) that I
hardly knew what to believe.
1621. “For about four months I devoted at least two evenings in a
week, and sometimes more, to witnessing the phenomenon in all its
phases. I kept careful records of all I witnessed, and, from time to
time, compared them with each other, to detect inconsistencies and
contradictions. I read all I could lay my hands upon, on the subject,
and especially all the professed ‘exposures of the humbug.’ In fine,
I availed myself of every opportunity that was afforded thoroughly to
sift the matter to the bottom. I was all this time an unbeliever. At
length the evidence came, and with such force that no sane man could
withhold his faith.
1622. “To detail what I witnessed for those four months, and recorded,
would fill, at least, one hundred and thirty closely-written pages. I
will, however, mention a few things, which will give a general idea of
that which characterized interviews now numbering several hundred. Most
of them have occurred in the presence of others. I have preserved their
names in my records. * * * * * These considerations grow out of this
fact:
1623. “First. That I have thus very many witnesses whom I can invoke to
establish the truth of my statements.
1624. “Second. That if I have been deluded, and have not seen and heard
what I think I have, my delusion has been shared by many as shrewd, as
intelligent, as honest, and as enlightened people as are to be found
anywhere among us.
1625. “My attention was first drawn to the intercourse by the rappings,
then the most common, but now the most inconsiderable, mode of
communing. Of course I was on the look-out for deception, and at first
relied upon my senses, and the conclusions which my reason might draw
from their evidence. * * *
1626. “After depending upon my senses as to these various phases of
the phenomenon, I invoked the aid of science, and, with the assistance
of an accomplished electrician and his machinery, and of eight or ten
intelligent, educated, and shrewd persons, examined the matter. We
pursued our inquiries many days, and established, to our satisfaction,
two things: first, that the sounds were not produced by the agency
of any person present or near us; and, secondly, that they were not
forthcoming at our will and pleasure. In the mean time, another feature
attracted my attention, and that was ‘physical manifestations,’ as they
are termed. Thus, I have known a pine table, with four legs, lifted
up bodily from the floor, in the centre of a circle of six or eight
persons, turned upside down, and laid upon its top at our feet, then
lifted up over our heads, and put leaning against the back of the sofa
on which we sat. * * * * I have seen a mahogany centre-table, having
only a centre leg, and with a lamp burning upon it, lifted from the
floor, at least a foot, in spite of the efforts of those present, and
shaken backward and forward, as one would shake a goblet in his hand. *
* * *
1627. “I have known a dinner-bell, taken from a shelf in a closet,
rung over the heads of four or five persons in that closet, then rung
around the room over the heads of twelve or fifteen persons in the back
parlour, and then borne through the folding-doors to the farther end of
the front parlour, and then dropped on the floor.
1628. “I have known persons pulled about, with a force which it was
impossible for them to resist; and once, when all my strength was
added, in vain, to that of one thus affected.
1629. “I have known a mahogany chair thrown on its side, and moved
swiftly back and forth on the floor, no one touching it, through a room
where there were, at least, a dozen people sitting. Yet no one was
touched, and it was repeatedly stopped within a few inches of me, when
it was coming with a violence which, if not arrested, must have broken
my legs.
1630. “This is not a tithe, nay, not an hundredth part, of what I
have seen, of the same character. At the same time, I have heard from
others, whose testimony would be credited in any human transaction,
and which I could not permit myself to disregard, accounts of still
more extraordinary transactions; for I have been by no means so much
favoured in this respect as some.
1631. “Intelligence was a remarkable feature of the phenomenon. Thus,
I have frequently known mental questions answered—that is, questions
merely framed in the mind of the interrogator, and not revealed by him
or known to others. Preparatory to meeting a circle, I have sat down
alone in my room, and carefully prepared a series of questions to be
propounded; and I have been surprised to find my questions answered,
and in the precise order in which I wrote them, without my even taking
my memorandum out of my pocket, and when I knew that no person present
knew that I had prepared questions, much less what they were.
1632. “My most secret thoughts—those which I never uttered to mortal
man or woman—have been freely spoken, as if I had uttered them.
1633. “I have known Latin, French, and Spanish words spelled out
through the rappings; and I have heard mediums, who knew no language
but their own, speak in those languages, and in Italian, German, and
Greek, and in other languages unknown to me, but which were represented
to be Arabic, Chinese, and Indian, and all done with the ease and
rapidity of a native.
1634. “I have seen a person who knew nothing of music, except a little
that he had learned at a country singing-school, go to the piano and
play in perfect keeping, as to time and concord, the several parts of
an overture to an opera.
1635. “When I was absent last winter, in Central America, my friends
in town heard of my whereabouts, and of the state of my health, seven
times; and, on my return, by comparing their information with the
entries in my journal, it was found to be invariably correct.
1636. “I went into the investigation, originally thinking it a
deception, and intending to make public my exposure of it. Having,
from my researches, come to a different conclusion, I feel that the
obligation to make known the result is just as strong. Therefore it is,
mainly, that I give the result to the world. “J. W. EDMONDS.”
_Testimony of Henry Lloyd Garrison._
1637. Mr. Garrison is spoken of as a man of unimpeachable veracity and
independent mind. His testimony will have weight with one class of
inquirers, if not with another. The following is from the “Liberator”
of March 3, 1854.
1638. “We are often privately asked, what we think of the ‘Spiritual
Manifestations,’ so called, and whether we have had any opportunities
to investigate them.
1639. “When we first heard of the ‘Rochester knockings,’ we supposed
(not personally knowing the persons implicated) that there might be
some collusion in that particular case, or, if not, that the phenomena
would ere long elicit a satisfactory solution, independent of all
spiritual agency. As the manifestations have spread from house to
house, from city to city, from one part of the country to the other,
across the Atlantic into Europe, till now the civilized world is
compelled to acknowledge their reality, however diverse in accounting
for them—as these manifestations continue to increase in variety and
power, so that all suspicion of trick or imposture becomes simply
absurd and preposterous—and as every attempt to find a solution for
them in some physical theory relating to electricity, the odic force,
clairvoyance, and the like, has thus far proved abortive—it becomes
every intelligent mind to enter into an investigation of them with
candour and fairness, as opportunity may offer, and to bear such
testimony in regard to them as the facts may warrant, no matter what
ridicule it may excite on the part of the uninformed or skeptical.
1640. “As for ourselves, most assuredly we have been in no haste to
jump to a conclusion in regard to phenomena so universally diffused,
and of so extraordinary a character. For the last three years, we have
kept pace with nearly all that has been published on the subject; and
we have witnessed, at various times, many surprising ‘manifestations;’
and our conviction is, that they cannot be accounted for on any other
theory than that of spiritual agency. This theory, however, is not
unattended with discrepancies, difficulties, and trials. It is certain
that, if it be true, there are many deceptive spirits, and that the
apostolic injunction to ‘believe not every spirit,’ but to try them in
every possible way, is specially to be regarded, or the consequences
may prove very disastrous.
1641. “We might write a pretty long essay on what we have seen and
heard, touching this matter; but this we reserve for some other
occasion. We shall now merely describe some of the phenomena which we
witnessed in New York during our recent visit to that city.
1642. “The medium in this instance was Mrs. Brown, formerly Mrs.
Fish, of Rochester. The circle was composed of six gentlemen and four
ladies. The table was of ample dimensions, so as to accommodate the
party without inconvenience. We sat around it in the usual manner, (the
hands of each individual resting upon the table,) and engaged in social
chit-chat. While waiting for some demonstrations from the invisible
world, we had our right foot patted as by a human hand, and the right
leg of our pantaloons strongly pulled, by some unseen agency. This was
done repeatedly, though we said nothing at the time; but, thinking
it might be possible that the foot of some one of the company might
undesignedly be in contact with our own, we cautiously felt around to
ascertain if this were the case, but there was nothing tangible; and
the moment we put our foot down, the same familiar tappings and jerks
followed. Still, we made no disclosure. Raps were then distinctly
heard, and the alphabet was called for. Letter by letter, it was
rapped out that the medium must put her feet in the custody of one
of the party, and then we were told to wait for demonstrations. This
was evidently done to convince every one present that the medium had
nothing to do with the phenomena, by way of fraud or collusion; and,
during the entire sitting, (a protracted one,) before any remarkable
feat was performed, the medium was invariably ordered to take such a
position as to render it clearly impossible for her to be privy to
it. The presence of several spirits was indicated during the evening,
and satisfactory tests were made; but the most communicative and
efficient one purported to be that of ‘Jesse Hutchinson.’ It was he
who had been playing bo-peep with us under the table; and, now that
the medium was secured, to the satisfaction of all present, he renewed
his salutations, not only to us personally, but to nearly every one
of the circle. The ladies had their dresses, and the gentlemen their
pantaloons, pulled, and their feet patted, in the most emphatic manner.
Heavy raps were now made on the floor; and, on being requested to that
effect, ‘Jesse’ beat a march—it seemed to us Washington’s march—in
admirable time, and in the most spirited manner; no drummer could have
done it more skilfully. He was then asked to beat time, while the
company joined in singing several tunes—‘The Old Granite State,’ among
others—which he did to perfection. He then spelt out the following
communications by the alphabet: ‘I am most happy, dear friends, to be
able to give you such tangible evidence of my presence. The good time
has truly come. The gates of the New Jerusalem are open, and the good
spirits, made more pure by the change of spheres, are knocking at the
door of your souls.’
1643. “Isaac T. Hopper now indicated his presence to his daughter, who
was at the table, and made some physical demonstrations. His message,
as rapped out, was as follows: ‘I am truly happy to echo back joy and
gladness from my happy home. Truth is bearing its way on gloriously,
and the subject of Spiritualism will work miracles in the cause of
reform. My friends, the rock of prejudice begins to yield to the hammer
of truth; and, now, with the aid of good spirits, you can blast it
without the use of powder.’ And he subsequently added, ‘I want you to
see that spirits have power to move matter.’
1644. “It was next rapped out, ‘Put the bell under the table.’ We,
accordingly, took the bell, (an ordinary table-bell,) and put it
down at our feet. In a few moments, it was smartly rung by an unseen
power, and then fell to the floor. This was done again and again—the
bell making the circuit of the table, and ringing so loudly that the
servant-girl, in an adjacent room, supposing she was needed, came in to
inquire what was wanted.
1645. “Next, a cane with a hooked handle was laid on the carpet, under
the table. Immediately, it struck the table violently, and rubbed
along the under surface its entire length. It then fell to the floor,
and traversed over and under the feet of several of the party, like
a living snake—in one or two instances the foot being involuntarily
lifted to enable it to pass under. Its movements were exceedingly
curious. At one time, we caught hold of the handle as it protruded
itself by our side, and endeavoured to pull it from under the table;
but the resistance was as strong as though another hand was grasping it
at the opposite end.
1646. “We were now directed to put several things under the table,
observe how they were placed, and wait for results. When told to look,
we found that a penknife was missing, nor could it be discovered by the
most careful search. On again resuming our seats, we were told to take
another look; and, behold! there was the penknife, precisely where it
had been originally placed!
1647. “Next, we were directed to lay some writing-paper, with a pencil
upon it, under the table. This was done; and, in a few moments, on
being told to look, we found the word ‘Jesse’ written upon it in
a scrawling hand, as though made with great difficulty. The same
experiment was again made, and ‘Isaac T. H.’ (Hopper) was written very
legibly, and in a different hand. A third time this was done, and ‘Mary
Jane’ was recorded,—the name of a young lady who had been communicating
with a gentleman present. The first two autographs we have in our
possession.
1648. “We now made two requests of ‘Jesse,’ to convince us yet more
strongly of his presence. The first was, to press our right foot firmly
to the floor, and to make loud raps directly under it. This was quickly
done, the foot being grasped as by a mortal hand, and vibrating to the
raps thus strangely made. The second was, if possible, to take us by
the right hand with his own, so as to make the touch palpable beyond
a doubt. Keeping the hand carefully in custody between our knees as
we sat—the hands of all the company, including those of the medium,
being on the table—we, in a few moments, had it patted, first on one
side, then on the other, briskly and repeatedly, as if by another hand,
having a negative feeling, as though there was no warmth in it, but
natural in every other respect. For the general gratification, the same
thing was done to others of the party.
1649. “How shall demonstrations like these be accounted for, except on
the hypothesis of spirit-agency? If we cannot positively affirm that
Isaac T. Hopper and Jesse Hutchinson were present on that occasion, we
are, at least, prepared to declare, as our own conviction, as well as
that of the entire company, we believe, that invisible spirits, not
of this mundane sphere, performed the phenomena we have thus briefly
narrated to our readers.”
_Testimony of Mr. and Mrs. Newton._
1650. The following is extracted from a highly interesting letter,
entitled, “The Ministry of Angels Realized,” addressed by Mr. and Mrs.
Newton to the Edward’s Congregational Church, Boston, of which they
were members. Mr. Newton is editor of the “New England Spiritualist,”
and sustains a reputation for high moral and intellectual attainment.
1651. “The results, however, of this first investigation, at the time,
were (for reasons not then apparent, but which have since been made
plain to us) far from satisfactory. Though we witnessed some striking
evidences of invisible intelligent agency, there was nothing by which
this agency could be possibly identified; and the conclusion seemed
most in accordance with our previous opinions, that, if any agency
beyond that of human beings was concerned, it was that of evil and
seducing spirits. Some months subsequently to this, we were led to
attempt the investigation under circumstances more favourable to
arriving at a satisfactory conclusion. * * * The results of this
interview were of the most surprising, yea, astounding character. An
intelligence, claiming to be that of a venerated parent, who had long
since passed within the veil, manifested its presence, and addressed
to one of us a communication glowing with parental affection, and
breathing the very spirit of the upper realm. This was accompanied by
the statement of a number of facts, pertaining to his earthly life,
none of which, we were fully satisfied, could have been known to any
person, bodily present, except the inquirer, and some of them unknown
even to him. Although the investigation had been approached with minds
on the alert and perceptions sharpened to detect collusion, imposture,
deception, or diabolism, in any of its forms, no trace of them could
be perceived; all was conducted with evident frankness and candour, on
the part of those concerned; and no solution of the mystery was then
arrived at, and no adequate one has since been offered, which does not
recognise the agency of intelligent beings. A trumpet-blast from the
clouds could scarcely have been more startling to our prejudices and
unbelief than was that message from the hidden world. * * * As may be
well supposed, the interest awakened by this occurrence was sufficient
to lead to a further investigation. But a truth so novel and startling
could not at once be received, however demonstrative and convincing
the evidence on which it rested. Nor was it until evidence had
accumulated upon evidence, and proof become piled upon proof—not until
manifestations of the most marvellous character had been repeatedly
witnessed, under a great variety of circumstances, and notwithstanding
the application of every conceivable test—that we could consent to
acknowledge, even to ourselves, a belief in the agency of spiritual
beings. That belief, however, in spite of prejudice and skepticism, in
spite of the general cry of “humbug” and “imposture,” in spite of
all attempts of scientific men to explain the marvels on the basis of
materialism, (which explanations we found in every case to be wholly
inadequate to account for what we witnessed,) that belief became at
length forced upon our minds by irresistible evidence.
1652. “But the question still pressed upon us, who were these invisible
beings? and what their character and designs? They claimed to be the
spirits of departed human beings. Some of them insisted that they
were our relatives and friends, and they furnished most startling
and inexplicable proofs of their identity. They professed to be thus
manifesting themselves to our outward senses, for the purest and
holiest of purposes. * * *
1653. “The most favourable of opportunities were offered us for making
investigation, and they were carefully and prayerfully improved.
1654. “For several months did we continue to apply to what was
transpiring under our notice, through the mediumship of others, the
keenest powers of observation, and the highest exercise of moral
perception, which have been granted us; ever seeking light and aid from
Him who has said, ‘Ask, and ye shall receive.’
1655. “At length, these intelligences from another sphere began to
manifest themselves to us in a manner most unlooked-for and diverse
from any thing we had elsewhere witnessed, in the quietness and
seclusion of our own home, and without the intervention of any other
person. From small and gentle beginnings, they have gone forward,
as we were able to bear the increasing light, to give greater, and
higher, and clearer proofs of the reality of their presence, their
identity, and their heavenly mission; until, through a period of six or
seven months, we have been permitted, as we believe, the almost daily
enjoyment of the sweetest and most intimate communion with the spirits
of ‘just ones made perfect above.’
“A. E. NEWTON,
S. J. NEWTON.”
_Testimony of Members of the New York Circle._
1656. The following is a statement of facts by Mrs. Charles Partridge,
taken from the minutes of the New York circle, attested by several
highly respectable and credible persons, among whom is my personal
friend, Doctor Gray.
1657. “Persons at the circle have been unexpectedly turned round in the
chairs in which they were sitting, and moved to and from the table.
Chairs and sofas have suddenly started from their positions against
the wall, and moved forward to the centre of the room, when they were
required in the formation of the circle. The persons in the circle have
each successively lifted his own side of the table, and the invisible
power has raised the opposite side correspondingly. Occasionally the
spirits have raised the table entirely, and sustained it in air, at
a distance of from one to three feet from the floor, so that all
could satisfy themselves that no person in the flesh was touching it.
Lights of various colours have been produced in dark rooms. A man
has been suspended in, and conveyed through, the air, a distance of
fifty feet, or more. The communications have been given in various
ways, but chiefly in writing, and by the rappings through the ordinary
alphabetical mode.
1658. “At the close of the session held on the 17th of November, 1851,
the spirits, through the alphabet, and in their usual manner, said, ‘We
wish to give you a sentence for you to find out and remember;’ when
the following was communicated: ‘_Debemos amar á todo el mundo aun á
nuestros enemigos._’ No person present on that occasion understood a
word of this language, but we were subsequently informed that it was
Spanish.
1659. “During the session on the 19th of January, 1852, the spirits
signified their desire to make a communication in Hebrew. Mr.
Partridge asked who should call the alphabet, and received for answer,
‘The only person present who understands it—George Bush.’ Professor
Bush thereupon proceeded to repeat the Hebrew alphabet, and a
communication in that language was received.
1660. “Many additional facts might be given to show that spirits
communicate in various languages through E. P. Fowler; but the above
will suffice for the purposes of this statement.
1661. “We cannot allow the present occasion to pass, without an
expression of the entire confidence and unqualified esteem with which
Mr. Fowler is regarded by the members of the New York circle, and
by those who know him generally. We have had an intimate personal
acquaintance with him for two years past—some of us for a much longer
period—and we have only known him as a high-minded and honourable
young man. From the beginning, he has steadily refused to accept the
slightest compensation for his time and services while employed in the
capacity of a medium; and we deem it but an act of simple justice to
Mr. F. to record the fact that, on all occasions, we have found him
entirely unassuming in his deportment, and eminently truthful in his
life.
“R. T. HALLOCK, M. D.,
J. T. WARNER, M. D.,
ALMIRA L. FOWLER,
A. G. HULL, M. D.,
W. J. BANER,
JOHN F. GRAY, M. D.,
SAMUEL T. FOWLER,
MR. & MRS. CHARLES PARTRIDGE.”
_Testimony of the Rev. D. F. Goddard, Boston._
1662. “This is to certify that, during a long investigation of the
modern phenomena which are now attracting attention in our own country
and in the old, I have repeatedly seen my own table, in my own room,
to which I know there is no nice machinery affixed for purposes of
deception, without any contact whatever of earthly kind, raised,
tipped, moved about the room, as if a strong man was there at work.
Also, a piano-forte played upon in the same way, without mortal
contact, producing most beautiful music—an ocean piece, in which a
storm was represented succeeded by a calm. These phenomena occurred in
the presence of several other individuals of both sexes, all of whom
saw, and all of whom are ready to testify. I have also received from
a medium, who never saw me before, and knew nothing of my family, the
fact of my father’s death, his name, and a perfect _fac-simile_ of his
handwriting; and this when I was not expecting such handwriting, and
could not have possibly imitated it, without a copy, in the labour of
three months. D. F. GODDARD.”
1663. As this work may be read by many who have not perused any other
book on the subject of which it treats, I hope that those who take it
up, having a knowledge of the most important spirit manifestations
heretofore published, will excuse my quoting them here. My object is to
furnish the readers of this volume a reasonably, comprehensive view of
Spiritualism, without the necessity of their referring to works which
may not be easily accessible.
1664. To the cool Yankee sagacity of Mrs. Fox and her daughters, the
world is indebted for the happy result that these manifestations did
not, like those which preceded them in other parts of the world,
end in a mere inexplicable mystery, and erroneous inferences as to
their origin. I allude here to the well-known fact, that similar
manifestations were made in the early part of the last century, in
Epworth, England, at the mansion of the celebrated clergyman, Wesley,
and that one of his daughters was endowed with the attributes of a
medium for many years, without the art of alphabetic communication
having been suggested.
1665. I might here republish the history of the famous “_rappings_ and
_knockings_” at Hydesville and Rochester, in the State of New York; but
as regards evidence, they amount to about the same thing, only not so
concentrated, as those demonstrations which occurred at the residence
of the Rev. Dr. Phelps, in Stratford, Connecticut. The doctor, who is a
Congregationalist, and one of the most worthy men in the world, became
a convert to Spiritualism in consequence of these manifestations, an
account of which is subjoined. I quote it from the excellent work of
E. W. Capron, Esq., entitled, “Modern Spiritualism, its Facts and
Fanaticisms.”
1666. I omit quoting the history of the abortive effort made by the
spirits to communicate with the Wesleys, but refer the reader to the
account published in a work entitled, “Memoirs of the Wesley Family,”
by Adam Clark, LL.D., second edition, 1846; or to the work of Mr.
Capron, already specified.
_Manifestations at Stratford, Conn., in the House of Rev.
Eliakim Phelps, D.D.—Remarkable Exhibitions of Power.—Singular
Occurrences.—Image-making.—Destruction of Furniture.—Incendiary
Spirits.—The Spirits identified.—Unhappy Spirits, from the remembrance
of wrong done in this World.—Wrong-doing revealed.—Directions given
for restoring ill-gotten Gains.—Discontinuance of the Manifestations._
1667. “While these strange occurrences were taking place at Rochester
and Auburn, and the press and people were busy in trying to account
for them on strictly mundane principles, making all manner of
insinuations against the character and motives of those who even dared
to investigate for themselves, some manifestations took place at
Stratford, Conn., which attracted attention to that quarter, as well on
account of the character and standing of the gentleman at whose house
they occurred, as the very strange, boisterous, and violent character
of the manifestations. I have been allowed to examine all the records
kept of the occurrences by Dr. Phelps, and shall be able, therefore,
to present the history with more minuteness and accuracy than has ever
before appeared.
1668. “The first disturbances took place on the tenth day of March,
1850, at the house of Rev. Eliakim Phelps, D.D. The house had been
occupied by him from the 22d of February, 1848. It is a large and
genteel country mansion, separated from the street by a fence
forty-five feet in front of the house; which is thirty-two feet in
front, and, including the piazza, seventy feet deep, with a hall
thirteen feet wide, running through the whole depth of the building.
Adjoining, and opening from this hall, are two parlours and a
dining-room. On the second floor are five sleeping-rooms, and on the
third floor two. The kitchen is in the basement. The house was built
about the year 1829 or ‘30 by a Captain Dondall, who for several years
commanded a vessel in the China trade, and who died in the Bay of
Canton within two or three years after his family had taken up their
residence in the house. The property then passed into the hands of
another sea-captain, by the name of Purcell, who, with his family,
occupied it for several years. Captain Purcell dying suddenly in New
York, the family removed, and the house was occupied by an Episcopal
clergyman for a school a year or more, and afterward by a Mr-—-, also
as a school for boys.
1669. “None of the families who had thus far occupied the house had
ever been disturbed, or witnessed any thing aside from ordinary
events. At the death of Captain Purcell it became the property of the
two daughters, of whom Dr. Phelps purchased it during the month of
November, 1847. For two years previous to this it had been unoccupied.
Dr. Phelps and family commenced their residence therein on the 22d of
February, 1848. Nothing occurred to excite the attention of the family
out of the ordinary course of events until the 10th of March, 1850;
and, as before stated, nothing can be learned of any strange or unusual
events occurring there previous to that time. It will be observed by
the dates given that Dr. Phelps had occupied the house more than two
years, had found it an agreeable and quiet place of residence—having
never himself or any member of the family been disturbed or alarmed
by unusual occurrences. On the 10th of March, as above stated, it
being the Sabbath, Dr. Phelps and family, consisting of Mrs. Phelps,
two daughters, and two sons, the eldest a daughter aged sixteen, a
son of twelve years, and a second daughter of six years, children of
Mrs. Phelps by a former marriage, and another son of Dr. Phelps by the
present marriage, not then three years old, all attended church; and
an Irish servant girl, who had been employed in the family some six
months, and had shown herself to be honest and trustworthy, had gone
on that day to Bridgeport, to attend the Catholic church. On leaving
the house in the morning, it appears that the doctor had secured the
chamber doors, and put the keys in his pocket; those which could be
were locked inside and the keys left in them. The only door by which
the chambers could be entered was locked, and the key taken by Dr.
Phelps. He also locked the front door inside, left the key in the
lock, and, passing out at the back door, locked that, and placed the
key in his pocket. On returning from church at noon, the front door
was found standing open; the chamber doors, which were left fastened,
were now open; and in the nursery the furniture was thrown about in
disorder; chairs on the bed, and thrown down upon the floor; the
shovel, tongs, and poker, with other things, were in unusual positions
and places, every thing showing unmistakable signs of the work of
some rude hand making mischief in their absence. Upon discovering the
disorder here, Dr. Phelps passed into other rooms on the same floor,
but could see no further evidence of intrusion. The first supposition
was, very naturally, that some person or persons had entered and
robbed the house. Search was immediately made in the closets where
silver plate, spoons, forks, etc., were kept. All were found safe and
undisturbed. A gold watch, left in an exposed place, remained there as
left. The impression still remained that burglars had been in; and, on
examination of the windows, one was found that could be raised from the
outside, and though there was no evidence of entrance having been made
there, no doubt existed that this was the place of access. Thinking
they might return during the afternoon, Dr. Phelps remained at home,
the other members of the family going again to church. Being left
alone, the doctor armed himself, and, selecting a secluded position,
awaited the return of the burglars. There was no disturbance during
the afternoon; no sound of footfall; all remained quiet. On the return
of the family, after the service, usually closing at three o’clock,
several other articles were found out of place, but not in a way to
make it certain that they were not moved in the morning. Articles of
kitchen furniture were changed about. A teakettle, which had been used
at dinner-time, was found hidden behind some boxes in the cellar. The
bread, sugar-bowl, eggs, and numerous other things kept in the kitchen,
were found where they did not belong, and where they had evidently
been placed in some way which the family could not account for. Upon
entering the middle chamber, occupied as a sleeping-room, a sheet was
found spread over the bed outside the counterpane, and beneath which
was a nightgown and _chemise_ laid out with the arms folded across
the breast, with stockings placed in a position to represent, as it
seemed, a corpse disposed as is usual before placing it in the coffin.
On the wall were written characters resembling those said by certain
clairvoyants to belong to a spiritual language, but which none of the
family were able to decipher. Whether they had any significance, or
how they came there, was alike an unanswerable question by the family;
they had not observed them before. Occurrences ceased for that day and
night, yet, no one thinking of any mystery in the matter, they imputed
it to roguish boys, or others, who had effected entrance with false
keys, for mischief rather than for robbery, and that the culprits would
soon be detected. The next morning, March 11th, when the family went
up stairs, after breakfast, the middle chamber had again been visited,
exhibiting much the same scene of disorder presented the previous day.
A sheet was spread out upon the floor, the washstand laid upon its back
upon the sheet, a candlestick set upon the stand, the washbowl placed
upon one side, and the pitcher on the other. The nightgown and chemise,
used on the previous occasion to represent a dead body, were found one
in the bowl, the other in the pitcher. It appears that these articles
of clothing were not then in use; they had been placed in a trunk which
stood in a closet adjoining that room. They were replaced in the trunk
when removed from the bed the day before. As they were conversing
in relation to the disposition of the things as above stated, Mrs.
Phelps looked under the bed, and discovered articles there, partially
concealed by the bed, resembling those in question. They were taken
out and pronounced to be the same. Dr. Phelps had not before examined
them, but then took them, noted the name and number on each, as they
were marked, folded and placed them again in the trunk, remarking that
he would put them where they would stay; did not lock the trunk, not
having a key, but locked the closet and placed the key about his own
person; then requesting the family to all leave the room first, which
they did, the doctor, following, locked the door of the room, and kept
the key. Having observed that Mrs. Phelps seemed a little troubled as
to the mystery, he thought to convince her that there was no mystery in
the matter, and, having secured the closet and room, he descended to
the rooms below, following them all. After the lapse of some fifteen
minutes, some person spoke to the doctor, upon which he went up to the
chambers. At the head of the stairs, out in the hall, he found the same
articles which he had left as before stated. He examined them, and was
_positive they were the same_. He went to the door, found it locked,
entered by applying the key from his pocket, went to the closet, found
it locked, took the key from his pocket, opened the door, looked in
the trunk, and the articles were gone! Dr. Phelps states that he was
confident there was no deception in the case, and that he then, for the
first, felt that there was a mystery about the affair. He had never
believed in the appearing of ghosts or departed spirits, warnings, or
any thing of that nature, and, at the age of threescore, had never
seen or heard any thing connected with that class of phenomena. The
evidence upon which such superstitions, as he termed them, rest, he
had never examined, and, while he had no proof positive that they were
impossible, and never did occur, he had no evidence to found a belief
upon that they ever had. His idea of spiritual manifestations seems to
have been that most, if not all, followed by a strict scrutiny, might
be accounted for on natural or known principles, or some physical
means, which would disrobe them of the mysterious altogether. But it
was not to rest here. On the same day (March 11th) the moving and
throwing of furniture commenced. An umbrella, standing at the end of
the hall, leaped, without visible assistance, a distance of at least
twenty-five feet. Dr. Phelps saw the movement, and knows there was no
perceptible agency by which the motion was produced. A bucket, standing
at the head of the stairs, was thrown into the entry below. Smaller
articles, such as nails, forks, knives, spoons, bits of tin, iron, and
keys, were thrown from different directions about the house. He says,
‘There were times when they came from such directions that they _might_
have been thrown by some person in the house’—at least, that may be
admitted; but in very many cases the motion and point of starting
were such as to preclude all possibility of deception on the part of
persons in the rooms. During the afternoon, Dr. and Mrs. Phelps had
occasion to go to Bridgeport, a distance of some three miles. During
their absence the shovel and tongs, standing in the dining-room, were
thrown violently down the basement stairs; a piece of mourning-crape
fastened to the knocker of the back door, and the mirrors in the front
chambers covered with sheets and tablecloths, as is the custom in some
parts of the country while a person lies dead in the house. The crape
on the door Dr. Phelps did not see, but the covering on the mirrors he
removed with his own hands. The position of the mirrors in one room
was such that the coverings could not, without great difficulty, have
been placed there by any person about the house. Various articles were
said to have been thrown about the room—the phenomena continuing in his
absence about the same as when he was present in the fore part of the
day. Soon after sundown all was again quiet, and so continued through
the night.
1670. “The next morning, (March 12th,) soon after the family were
up, the same phenomena began again; knives, forks, spoons, blocks of
wood, nails, etc. etc. were thrown from different directions, and with
increased frequency, attended by still stranger circumstances, and
those of a still more mysterious character. Mrs. Phelps expressed some
alarm, and a wish that some of the neighbours might be called in. Dr.
Phelps called on a retired clergyman of Stratford, a man of extensive
information, much experience, and sound judgment, who was universally
admitted to be capable of rendering correct judgment and good advice in
such a case. He requested him to call and spend an hour at the house,
to which he cheerfully consented. Dr. P. told him that his family had
been a little excited by some occurrences in the house, but did not
state any of the details of the matter, but desired that he would sit
with them for a short time and witness for himself. He remained all
day, but was, at first, firmly of the opinion that the occurrences were
produced, in some way, through the agency of the girl, or some other
person about the house, and his main attention was directed to the girl
in the kitchen, or the children, in the expectation that he should
detect them in doing it.
1671. “The door leading from the parlours to the kitchen was, by his
request, locked, and all communication between it and the other parts
of the house cut off; still, the throwing of articles went on as
before. The children were sent out of the room, and the doors locked;
but this made no difference. He stayed through most of the day on
Thursday, and returned soon after breakfast next morning, and remained
most of the time for nearly three weeks. He became satisfied, before
the close of the second day, that neither the girl in the kitchen nor
the children had any agency in producing the strange movements. During
the day (March 12th) some of the neighbours were in the house, and
small blocks of wood were seen to fall in different places in their
presence; but only one person noticed them in a way to excite inquiry,
and that person was requested not to mention what she had seen.
1672. “On Wednesday, March 13th, the manifestations commenced early
in the morning, in the middle chamber, the room in which two children
slept, and began while they were both asleep. A book, standing in
the library, ten or twelve feet from the bed, leaped from the shelf
into the middle of the room. The blower, which was in the grate,
leaped out on the floor, a distance of at least six feet, the noise
of which first awakened the children. At the breakfast-table several
articles were thrown; among them a large potato, which had been sent
from Pennsylvania, and laid up in a closet in the east chamber, fell
on the table directly by the side of Dr. P.'s plate, in a manner that
no person could have done it without instant detection. The doctor’s
curiosity was much excited, and he watched, with all the scrutiny he
was capable, every person in the room. He took up the potato and let it
fall from different heights, in order to determine how far it must have
fallen to have made the concussion that it did; and it was adjudged by
all that the distance could not have been more than twelve or fifteen
inches.
1673. “Rev. Mr.—— came in soon after breakfast, and remained during the
day. Several Bibles were opened at different passages, which seemed to
be selected with a great deal of care, and indicated either by placing
small pieces of paper on them or turning down a leaf. These things
first occurred in the middle chamber, where the library stood. While
the family were at dinner similar things were done in the parlour
adjoining the dining-room. Two Bibles and an Episcopal prayer-book
were opened at different passages, chairs turned forward on the floor,
two solar lamps placed on the floor, a hat and man’s cap put one on
each; nearly every thing in the room had been moved, and in so _short
a time_, that it seems wholly inadmissible that any person about the
house could have done it; beside, the whole household were in the
dining-room, all seated at the table, except the servant, and she was
employed waiting on the table.
1674. “In the afternoon the demonstrations were confined to the middle
parlour; Dr. and Mrs. Phelps, and Mr.——, and, a part of the time, the
eldest daughter, being present; in the absence of the daughter the
doors were locked, and the three first named only were present.
1675. “The throwing of various things occupied the afternoon. The
articles thrown were picked up and placed upon the mantel, and between
the hours of one and four o’clock, the number amounted to forty-six;
among which were nails, bits of tin, iron, keys, and small blocks, all
of which were gathered from different parts of the house; most of them
from closets on the second floor and the chambers. At one time, while
Mr. M-—- was standing near the centre of the room, a padlock, which was
known to have been in the closet of the middle chamber, fell at his
feet. He took it in his hand, letting it fall from different heights,
to discover the probable distance it must have fallen to produce the
concussion. After various trials it was judged to have fallen not more
than two or two and a half feet. As Dr. P. was sitting, perhaps ten
feet from the piano-forte, he saw a small toy-mouse, which was on the
piano, arise as if tossed, and, describing a parabola as it came, fall
at his side, so near that he took it from the floor without leaving
his chair. This he speaks of seeing as distinctly as he ever saw any
thing, the whole being perfectly in his view. He also saw, in the
same way, among other things, a nail, cotton-spool, and key, arise
from behind the sofa, which stood diagonally across the corner of the
room. He arose, went to the sofa, looking behind and under it, but
could discover nothing which might give impulse to the articles. While
examining the carpet about the sofa to find if any other things were
there, without success, as his eyes were directed to one spot, there
arose from that very point a piece of cheese-rind, perhaps eight inches
from the floor; when he saw it first it arose four or five feet, passed
over the sofa, and fell on the floor. He is positive it was not there
when he was looking at the carpet, and knows there were no visible
means of its moving.
1676. “Mr. M-—- suggested, as he was about to leave on Wednesday night,
that if the strange phenomena should return, he would like to have
some other persons called in. Early the next morning, Thursday, the
14th, the manifestations commenced about as they had on the previous
day. Soon after breakfast a sheet was found spread upon the floor,
several Bibles were opened at different places, the candlesticks, in
a row, the highest in the middle, and covered with a sheet; other
articles changed about the room, without any seeming design, more
than to attract attention. Mr. M-—- proposed that notes be despatched
to Rev. Mr. W-—-, Congregational minister, and Mr. Plant, a lawyer
of high standing and respectability, which was accordingly done. It
was at this time that they first began to hear rappings and heavy
poundings. A loud sound, like some person striking the floor with some
heavy substance, was heard, generally in the middle chamber. This was
usually done when no one was in the chamber, and on any one entering
all was still. In one instance a chair was seen to rise from the floor
and beat down again, five or six times, with a violence which caused
the house to tremble so as to be felt in all the adjoining apartments.
A large plated candlestick, standing on the mantel, was moved by some
unseen power to the floor, and then rose up and down, beating the
floor, until the candlestick was broken. This was the first article
that was damaged about the house. Several times during the day loud
noises, like some one pounding with an axe or some heavy substance on
the floor, were heard in different parts of the house, and several
times the loud poundings terminated with a frightful scream; it was not
a cry of distress, or any thing that could be easily imitated, seeming
like something between the cry of a cat and the bleating of a calf,
but louder than either. These sounds occurred in all probably twenty
times while the manifestations were going on. Sometimes the screams
seemed to be in the third story, sometimes in the front-hall chamber,
several times out in the yard, and occasionally in other places. There
was at no time any audible expression of words. The sounds consisted of
poundings, knockings, and screamings. On this day the first images were
found, which will be spoken of more fully hereafter.
1677. “In the evening of this day, just after some young ladies had
called, Dr. P.‘s daughter returned to the parlour, it being between
nine and ten o’clock. After seeing the young ladies to the door, an
iron stand, in which stood the fire-shovel, tongs, and poker, leaped
from the hearth, where it stood, into the middle of the floor, and rose
up and beat the floor with a force that made a jar that could be felt,
and the sound heard, in any part of the house. This was seen only by
the daughter, but Dr. P. and wife heard the noise. The daughter ran
through the dining-room to get up stairs, and, as she passed, a large
table was standing, with the other furniture, arranged for breakfast
the next morning. The table was three feet nine inches wide, and five
feet three inches long, made of solid mahogany; and when she entered
the room it rose up and beat five or six times against the floor with
a force which made the house jar. The noise was heard by many persons
in the house. Mrs. P. was alarmed, and screamed out, ‘Oh, take me from
this place!’ This happened between nine and ten o’clock, P. M. Previous
to this time all manifestations had ceased by sundown, or a little
after.
1678. “Soon after daylight on Friday, March 15th, movements similar to
those on previous days commenced. Henry, a lad then eleven and a half
years of age, attended the academy, and nothing had, thus far, ever
occurred to connect these strange phenomena with his presence. Dr. P.
had never heard or thought of particular persons being ‘mediums.’ But
on this day the remarkable occurrences seemed to be connected more or
less with this boy. His cap was torn on his head, so as to be entirely
destroyed. Another one which he put on was taken in the same way. First
a small hole opened in the crown; this gradually extended, and in a
short time it was torn into many pieces. On another cap characters
were made, apparently with chalk. They resembled those sometimes made
by persons in the higher mesmeric state, describing them as characters
of a spiritual language. Five or six of these characters were, at
one time, made on the boy’s cap. Others, supposed to constitute a
sentence, were written on a red pocket-handkerchief; others on his
pantaloons and coat, and on the _inside_ of his sack-coat. Copies of
these characters were taken with great care, and were preserved till
September following, when they were mysteriously destroyed. From this
time it became evident that some of the phenomena had some kind of
connection with this boy.
1679. “An umbrella which he was carrying was, in a mysterious manner,
torn in several pieces. His pantaloons were torn from the bottom
upward, as high as the knee, and sometimes higher, and were literally
torn to ribbons, an inch or more wide. This occurred several times
under the immediate inspection of Rev. Mr. M., which seems to fix
the fact that, in those instances at least, no power visible did it.
Thus it continued for several weeks, clothing to the amount of twenty
dollars being destroyed. At one time, while he was riding in a carriage
with Dr. P., his cap on his head was torn in a mysterious manner, and
his pants torn from the waistband to the bottom, in a way that no human
power could have done. Dr. P. heard them torn, but could see nothing
doing it, and knows the boy could not have done it himself. It was on
this day, March 15th, that images, dressed in articles of clothing,
were again seen; only two or three appeared on that day. The most
extraordinary occurrences of this kind took place on Saturday, the
16th. Soon after breakfast two or three images appeared in the middle
chamber; soon again another, followed by others still, numbering in
all eleven or twelve. They were formed of articles of clothing, found
about the house, stuffed to resemble the human figure. A lady’s dress
would be stuffed in some cases with a muff; again with a pillow, and
sometimes with other dresses; a bonnet and shoes were aptly placed to
complete the figure. These, on this occasion, all but one, represented
females in the attitude of devotion, some having Bibles or prayer-books
placed before them. One, formed of Mrs. P.‘s dress, so much resembled
the real, that the little boy, scarce three years old, coming into
the room with his sister, older, whispered, ‘Be still, ma is saying
prayers.’
1680. “A portable writing-desk, usually standing on the secretary in
the room, was taken and placed upon the floor, a towel spread over
it, and the image of a child kneeling beside it. A Yankee clock was
taken from the mantel in the nursery and placed upon the floor in the
middle room, a distance of twenty feet, and so carefully done that
the clock was still going when discovered in its new place, though it
stopped some time after. It does not appear that any of these images
were seen in the process of construction, or that the clothing, which
was gathered from different localities, was seen in the act of moving.
When persons entered the room every thing was still, the clothing about
the floor, which, upon going in again within a few minutes, were found
wrought into forms. The marked rapidity of their construction, and the
lifelike appearance of them, seems to have been truly wonderful. During
this day several others than members of the family were present. In
several instances, when the rooms were closed and the doors guarded, so
that no person could enter, the images were constructed. To one reading
or listening to the relation of these facts, the mischief and cunning
evinced will seem amusing as well as most wonderful; but to the family,
who bore the annoyance and witnessed the terrifying demonstrations, it
was a serious and trying affair.
1681. “The reader will keep in mind that this was on Saturday of
the first week of these strange proceedings, and many persons were
still believing that they must be produced by some one in the house;
every member of the family therefore was subjected to the most rigid
scrutiny, which makes it morally certain that no member of the
household could have had any agency in the matter without being at once
detected. Beside the neatness and despatch with which they were formed,
the natural appearance of most of them must have required taste and
skill beyond the conception of ordinary persons in the flesh. Mr. M.
remained there throughout the day, Mr. W., Governor Plant, and Captain
S., a part of the day. During the day and evening various things
were thrown in different parts of the house. A brick-bat, which lay
on the stairs leading to the third story, was thrown violently down
stairs, passing very near the head of the eldest daughter as she was
descending the stairs. A fire-shovel was also thrown near her, which
she first saw high above her in a position to fall upon her head. She
was several times constrained to cry out from fear, so much as to cause
apprehension on her account.
1682. “[I omit, in this place, at the request of Dr. Phelps, a minute
account of occurrences in which the medium seemed to be one who has now
grown to be a young woman, and would feel a repugnance at having her
name mentioned in connection with the subject. At one time a ribbon
was tied around her neck, while she was sleeping, so tight as to cause
a serious affection of the brain. Dr. Phelps was sitting in the room
when it was done. Several other remarkable occurrences are omitted, on
account of her connection with them. In the main they do not differ
materially in their nature from the occurrences herein related.]
1683. “The hiding of hats, caps, clothing, &c., seems at this time
to have become of common occurrence. On several occasions a hat was
seen to go up stairs—not thrown, but seemed to be carried rapidly
by unseen hands. For several days Dr. P. was forced to keep his hat
under lock and key to prevent its disappearance, if left out as usual.
Coats, hats, and canes of gentlemen, who were strangers in the house,
were spirited away; the only object seeming to be the gratification
of mischievous desires, with the exception of a few instances. They
were found sometimes in the chimney, under the bed, and in the bottom
of trunks. The design seemed to be to detain the owners to witness
further demonstrations. Two gentlemen from an adjoining town called,
one of whom had expressed an earnest desire to witness the phenomena;
but having passed several hours, and seeing nothing, they were about
to leave, when the person who expressed the wish found himself minus
a hat. A thorough searching followed, but no hat could be found;
consequently, the gentleman decided to remain until the next day.
During the evening and night, phenomena transpired sufficient to
gratify his most abundant desire. Similar cases, with like results,
afterward occurred.
1684. “On the nineteenth and twentieth, little occurred to cause alarm.
Some of the family heard loud and frightful screams in an adjacent
outhouse, which must have been torturing to the feelings, much more
so than the silent images. Small articles were also thrown about the
house. Reports had now got abroad, and some excitement was being
produced, as is always the case in country towns, where each person
knows their neighbour’s private business quite as well, and sometimes
better, than those most interested. And in a matter of this kind all
efforts to prevent publicity would prove unavailing. Curiosity and
staring wonder would overstep all bounds of propriety and respect for
the private rights and feelings of the family, forgetting that it is no
slight thing for the harmony and quiet of a household to be invaded,
each member being subjected to suspicion, ill-natured scrutiny, or
careless reproach. On this subject I can speak from experience, having
myself passed the ordeal. To persons of refined sensibility it is a
trial indeed. In this case, Dr. P. adopted the rule of giving all who
called an opportunity to investigate for themselves, and to this rule
he adhered, notwithstanding the annoyance such a constant visitation
must have occasioned. In one instance, while a rabble was gathered
outside, a stranger, who came unintroduced by letter or otherwise,
asked to spend the night, and was refused for obvious reasons.
1685. “On Friday and Saturday, March 23d and 24th, the disturbances
increased, and became still more annoying. Loud poundings and screams
were heard in different places, and on Saturday evening, between sunset
and dark, Harry was passing through the dining-room, and thought
himself suddenly caught up by some unseen power from the floor, and
supposed that he was about to be carried off through the ceiling. He
was very much frightened, and screamed so as to alarm the family,
and remained in a state of great nervous excitement for two or three
hours, and the effects did not wholly wear off for more than a week.
At times he was in such a state as to require two men to hold him. For
several days after this, he spent a portion of his time with one of the
neighbours during the day; but the disturbances continued the same at
the house, although he appeared to be more or less the medium as long
as the phenomena continued. At one time he was thrown into a cistern of
water; at another he was tied up and suspended from a tree, and several
times was thrown into a state of apparent insensibility, in which he
would remain from ten to fifteen minutes, and for which no human cause
could be assigned.
1686. “Somewhere about the 20th or 22d of March, Dr. P.‘s attention
was called to a pamphlet, (Capron and Barron’s,) giving a history of
the ‘mysterious noises’ at Rochester and Auburn. Several persons who
had read the same proposed to question the agents of these disturbances
in the manner there recorded, and see if they could get answers to
questions. To this the doctor objected, for reasons known to himself,
but which may readily be imagined by those knowing his position in
life, and his general opinions of such phenomena.
1687. “On the 26th of March Anna left Stratford, and on the 3d of April
Harry also left. No manifestations took place while both were away.
Harry was absent a week, and Anna three weeks; but the very day that
Harry returned, the manifestations commenced with greater power than
ever. Even before he arrived at the house, a paper with some mysterious
characters was dropped near the front door. These characters were
interpreted by a clairvoyant[37] to read as follows:
1688. ‘Fear not when he returns; all danger is o’er.
We came, we disturbed thy house; but shall no more.
Believe us not evil or good, till we prove
Our speech to humanity, our language of love.’
1689. This was supposed to indicate that no further disturbance would
be made; but in the course of two or three hours another paper was
found in the boy’s hat, in these words:
1690. ‘The good ones say that all is done,
But the wicked ones say it has just begun.’
1691. The ‘wicked ones,’ in this case, seemed to come nearer the truth
than the ‘good ones;’ for, on the afternoon of the eighth of April,
the breaking of glass commenced for the first time, by the breaking of
a pane in a mysterious manner. In the evening of the same day another
was broken during family prayers, some of the pieces falling inside
and some outside. There were no indications of any thing being thrown
against it.
1692. From this time forward for several weeks glass was broken almost
daily, until the whole number of panes broken amounted to _seventy-one_
in the house and out-buildings. Most of them were broken by something
being thrown against them; among the articles were a brush, a shoe, a
poker, a fire-shovel, a candlestick, a pair of snuffers, books, and
numerous other things; occasionally a stone or piece of brick, thrown
from the outside.
1693. Dr. P. thinks it would have been possible, but not probable,
that, in some of these cases, they might have been broken by human
agency; but he was an eye-witness in some twenty or thirty cases, and
knows that they could not have been so done. He saw a brush, which he
knew to have been on a certain shelf but a moment before, and no person
near the shelf, fly to the window, break out a glass, and fall down
between the shutter and sash, where he knew from the position that no
one could have thrown it. He saw a tumbler, which was standing on a
bureau, rise from its place, fly to the window, and dash out the only
pane remaining whole in the window, when no person was within twenty
feet of it, and the only persons in the room were himself and Harry,
the latter standing by the doctor’s side in the doorway of the room—a
position in which it was utterly impossible for him to have done it
without detection.
1694. The mysterious visitors, whoever they were, seemed at times to be
actuated by a spirit of sheer mischief in the destruction of property,
particularly glass and crockery. Even the glass in the carriage-top
was broken out. Pitchers of water were, on two or three occasions,
poured into the beds, and the pitchers and other vessels thrown about
the room and broken. The damage to furniture during the whole time
was nearly two hundred dollars. Sometimes there was a cessation of
‘hostilities’ for two or three days; but they would then return with
additional violence; in fact, they increased gradually in violence
from the beginning to the middle of April. On the evening of that day,
and during the night, they were more violent and destructive than ever
before. On the night of the 13th of April, loud pounding and beating,
as with some hard substance, were frequent in the room adjoining that
in which Dr. P. slept; so loud and continued were they, that at one
o’clock no person in the house had been able to sleep. Soon after, a
small drawer was taken from a dressing-table, and beaten so violently
against the bedstead as to break it into fragments, some of which were
thrown against the windows, breaking two panes of glass. The knockings
were now transferred to Mrs. P.‘s room. She was pinched, pricked with
pins, and otherwise annoyed in a manner beyond explanation ‘on any
known laws of matter or mind.’ Mr. W. C. was staying in the house that
night. He went to the room by request, and proposed to interrogate
them, as they were then doing at Rochester and other places in Western
New York. Being left to act his pleasure, he queried, and was replied
to as follows: ‘Who are you? If a spirit, knock.’ Immediately there
were heard on the head of the bed distinct knocks. _Q._—‘Are you a good
or bad spirit? If good, knock.’ To this there was no answering sound.
‘If a bad spirit, knock.’ At once the same sounds as before were heard.
_Q._—‘Will you spell your name if the alphabet is called?’ _A._—Knock.
It was done; and a name was spelled out, and a communication made
of a most extraordinary character, detailing the particulars of a
transaction in which a portion of the family were said to have been
defrauded out of a large property. As this whole communication relates
to a matter which may yet come before the tribunals of our country for
adjudication, I am expressly prohibited from making any extracts from
this part of the journal. I regret this more, as the facts in this case
form one of the most wonderful and unaccountable cases on record.
1695. The family concluded that, after these important disclosures
were made, the disturbances would cease; but they were doomed to be
disappointed. The following night no communications were made, but the
throwing of articles and breaking of windows, crockery, etc., were
renewed with greater violence than before. Four or five panes of glass
were broken in one room in the space of half an hour. While the family
were together in the east chamber, a small sauce-dish, with an iron
handle, rose from the floor, under the washstand, and beat against
the bedstead with such violence as to break the handle off, and was
then thrown back from whence it started. It beat seven or eight times
against the bedstead, producing a noise that could easily be heard
twenty rods. A round of a chair was beaten against the bedstead in the
same manner, when there was no person within seven or eight feet of
it. A lamp that was on the mantel leaped into the middle of the floor,
and was extinguished. Being left thus suddenly in the dark produced no
little agitation, and Mrs. Phelps proposed that they should take the
children and go into the street, rather than stay in the house that
night. In a few minutes two gentlemen, who had appointed to spend the
night with them, arrived, and the more violent of the manifestations
ceased.
1696. About this time, Dr. P.‘s attention was called to the fact that
the demonstrations were much more violent in the presence of some
persons than of others. While some were present they would cease
entirely, and commence as soon as they left, with great vehemence.
1697. On the 17th the communications were renewed, and from that time
they had frequent communications, mainly respecting the property
affair. At one time they asked how they should know that this was
really from the spirit it purported to be, and requested his signature;
when in less than four minutes a small piece of paper, having on it an
exact fac-simile of his handwriting, was seen sticking to the wall—the
writing apparently done with a pencil. Dr. Phelps still preserves the
original paper, with the name inked over. It was stuck to the wall by
being made damp.
1698. It was now discovered that, in order to get the rapping, the
presence of Henry was necessary. At one time a request was made by the
rapping to send him to New York, and a threat that all the windows in
the house would be broken, if they did not, was made; but in a few
minutes after, a small piece of paper was seen to fall, apparently from
the ceiling, and on it written, ‘Send him not to New York—evil will
befall him.’ It was evident that there were two or more contending
agencies engaged in the manifestations. It was not easy to define
or imagine what their objects were. At times, when one was making a
communication, the other would rap, seemingly to make confusion. At
other times, when a communication was being made by alphabet, a paper
would be dropped down, and on it written, ‘It is all a lie; don’t
believe what he says.” Sometimes language the most profane, and
occasionally, but rarely, obscene, would be written out in this way.
Inquiry was made as to how these contradictory communications were
to be accounted for, and the answer was that an opposing spirit was
attempting to defeat the object of the first; that this spirit was
now one of his tormentors; that both were in a state of misery, and
his suffering would be mitigated if the object of the first could be
accomplished, although he would never go to a state of happiness.
1699. “Among the spirits who communicated were two who professed to
be in a state of happiness, and three in a state of misery. One of
the good spirits claimed to be a sister of him who made the first
communication; she communicated frequently, and constantly manifested
herself in the morning and evening devotions of the family, and always
gave two distinct knocks at the utterance of ‘Amen.’ Upon inquiry as
to the meaning of these two knocks, the answer was given that it was a
response, after the manner of the Episcopal service, signifying that
she joined in the devotions.
1700. Much that was communicated after the first few days was of
a trifling and childish character; some, more like what would be
received from street rowdies than any thing else. To the question why
they destroyed property, they replied, ‘For fun.’ It was asked of the
opposing spirit what could be done to afford him relief; he answered
that ‘The best thing they could do would be to give him a piece of
pie.’ Sometimes letters would come, purporting to be from ministers of
Philadelphia, giving accounts of conversions in their congregations
and additions to their churches. These were addressed to the doctor,
and indicated a knowledge of things in Philadelphia to an astonishing
degree. Some of the letters were addressed to Mrs. Phelps, signed, or
rather purporting to be signed, by departed spirits of persons who
had lived in Philadelphia, and all, or nearly all, who had lived in
a single square, and were the acquaintances of Mrs. Phelps, during a
residence in that city, in the time of her former marriage. Sentimental
notes were also addressed to the daughter. These letters and billets
were frequent, amounting in all to nearly one hundred, and were all
written in one hand, though purporting to come from different persons.
The fact was at one time referred to, and an explanation desired, to
which the following was given: ‘We do not write with the hand—do not
touch the pencil; we write with the will.’ At one time a paper was
thrown down to Mrs. Phelps, while in the parlour with a number of
ladies, having written on it, with a pencil, as follows:
1701. ‘SIR: Sir Sambo’s compliments, and begs the laddyes to accept as
a token of esteem.’
1702. A lady in the family of Dr. Phelps had, in a humorous way,
requested the spirits to write her a letter that she might send to
a friend in Philadelphia. The spirit complied with the request by
sending down the following:
1703. ‘DEAR MARY: I have just time to write and tell you I am well.
Give my love to Miss K. and her uncle. Also to Mrs. and Mr. D. Also to
Sarah. Good-bye. H. P. DEVIL.’
1704. The initials of the lady’s name who asked for the letter were H.
P.
1705. Papers were also thrown down, signed ‘Beelzebub’ and ‘Sam Slick.’
Sometimes names of persons whom the family had known in Philadelphia,
but who had been dead several years, were signed to these papers.
1706. The following was in pencil, and seems to be written in the same
hand as the other. It was superscribed ‘E. Phelps:’
1707. ‘If you promise not to write what I told you, I will not throw
any thing all this week.’
1708. On the 28th of July, 1850, two singular letters were thrown
down, addressed to Dr. Phelps. They were both in one handwriting,
but were signed by two different orthodox clergymen of Philadelphia.
Their interest in religious movements, and their acquaintance with the
phraseology of ‘revival’ correspondence, are seen at a glance. ‘St.
Peter’s,’ in the second letter, is a Puseyite church.
1709. ‘DEAR BROTHER: The Lord is dealing bountifully with his chosen
people. Brother Barnes admitted to the church forty-nine last Sunday,
and Brother Parker thirty-four to-day. Brother Converse has had the
cholera, and Brother Fairchild has grown so fleshy as scarcely to
be recognised. Our friend Mr. Tarr has buried his wife. She died of
consumption. E. Tarr is married. Brother Mahu, being suddenly inspired
last Sunday, spoke so eloquently and so loud, and used such majestic
action, as to be quite done up for a while. He broke a blood-vessel.
Old Tiers has gone crazy, and is shut up in a mad-house, or, rather,
a hospital. The H-—-s have gone into the country to spend some time.
That’s all the news.
‘Your faithful brother in Christ,
‘R. A.’
1710. ‘DEAR BROTHER: The millennium truly is coming. The day of the
Lord is at hand. We are adding countless numbers to the altar of the
Lord. Brother A-—- became inspired last Sunday to such a degree,
that his soul took its flight to the regions above, and has not yet
returned. The Catholic churches, St. Joseph’s and St. Mary’s, were
burned down; St. Peter’s, also—I believe that is a Catholic church.
Brother Mahu was preaching from the text, ‘Resist the devil,’ &c., when
he was suddenly overturned by an invisible power, which frightened him
so that his hair turned white in five minutes.
1711. ‘Brother Barnes, to render his church more attractive, is
going to have opera-singing and dancing every Sunday afternoon. Mrs.
Alexander Tower, old Mr. Tiers, Brother Fairchild, and Mrs. Somerville
are going to dance. I think they will find it a very lucrative
employment. Jane and Martha still progress in Hebrew.
‘Your affectionate brother, M. R.’
1712. On Sunday, April 27th, 1851, on returning from church, the family
found strange characters written on the last leaf of a writing-book,
lying on the hall floor, although it was known to be in the nursery
previous to their going away. None of the family had any knowledge of
how the book got into the hall.[38]
1713. H. C. Gordon, a clairvoyant, interpreted the characters as
follows: The first line, 95th Psalm, 2d verse; second line, 3d and 6th
verse; and the third line, the 10th verse.
1714. Certain characters were found on the wall in the east chamber, on
Sunday morning, May 4th, 1851. They were made with a candle on the wall
near the south window.
1715. These were translated to be, ‘Spirits of a higher order desire to
communicate with you soon.’
1716. Spirit-writing, without visible human agency, has never been
a common mode of communicating, although it was among the early
occurrences at Hydesville, Rochester, and Auburn.[39]
1717. Sometimes these missives were enclosed in a book, and thrown down
stairs or into the room; sometimes wrapped about a key or nail, or
any thing that would give a momentum, and thrown into the room. Often
they were seen to fall from above; this occurring frequently when the
doors were closed, and it was not possible for any visible agent to
have been the cause. Writing would appear on the wall at times, made,
as it appeared, with a pencil. On one occasion, Dr. Phelps was writing
at his desk, and, turning his back for a few moments, without leaving
his chair, turned again to his paper, where he found written in large
letters, ‘Very nice paper and very nice ink for the devil.’ The ink was
not yet dry, the desk was not two feet from him as he sat, and he was
entirely alone in the room.
1718. About the first of May, Dr. Phelps, of Boston, brother of the
Rev. Doctor, and Prof. Phelps, of Andover, a son of the Rev. Doctor,
went to Stratford to ‘expose the humbug,’ and with a full belief that
it was a trick of evil-minded persons, and that they should be able
to detect and expose it without trouble; and they were disappointed,
as hundreds have been under like circumstances. On Tuesday evening
a loud rap was heard on the back door, seeming to be made by the
knocker, loud enough to be heard twenty rods distant. The servant
went to the door, but no person was there. After the lapse of five or
eight minutes, the rap was repeated. It was then supposed that some
one had done it mischievously; but, on looking about, no person was
discovered. It was in the shades of evening, but not dark enough to
prevent any person being seen, who might have done it, as easily as
at mid-day. The knocking came the third time, when Dr. Phelps—the
visitor—placed himself in the hall, perhaps four feet from the door,
and the Professor, of Andover, took a position on the steps without,
each having full view of the door. The same loud raps were repeated
on the door between them. The knocker did not move, nor could the eye
detect any cause for what met the ear. The noise was heard throughout
the house, and both the gentlemen were positive that no visible agent
was employed to produce it. About bed-time, a loud pounding was heard
on the chamber-door. The gentlemen, each with a candle in hand, stood
on either side of the door, as the pounding, as though done with a
heavy boot, was continued. The noise appeared to each to be on the side
of the door opposite to him. On the following morning, as Dr. Phelps,
of Stratford, was standing at the foot of the stairs leading to the
third story, a noise as loud and much resembling the report of a pistol
occurred apparently close to his ear. These boisterous sounds occurred
at intervals during a great part of the time that the disturbance was
continued. Sometimes for weeks they would not be heard; and again for
days they were heard every day.
1719. It would seem, from various occurrences, that the agents of
these sounds, whoever they were, must have been human beings, or, at
least, possessed of all the leading characteristics of humanity. They
were evidently influenced by kindness or unkindness, by respect and
confidence, as persons generally are in this life. Some instances
illustrating this are given. One morning, during the breakfast hour,
they would push the table suddenly, raise up one side and shake it in
such a manner as to spill the coffee, and otherwise occasion serious
inconvenience. A person at the table spoke to them in a tone of
authority, commanding them to desist; but the act was at once repeated.
Again they were commanded to cease, but increased violence followed
this command. This was five or six times repeated, and the shaking
was each time renewed. At length another person at the table said, ‘I
request you kindly to cease this annoyance, and allow us to take our
breakfast quietly,’ and they ceased at once, without a repetition. It
was found, from this time, that kindness had about the same effect
upon them that it produces upon mankind at large. A lady, the wife of
a clergyman, spent a few weeks in the family during the summer, who
received many communications from them, would often, when the scissors,
thimble, or things of that kind, were mislaid, say, ‘I will thank the
spirits to return my thimble, scissors,’ or whatever was missing,
and the article named would drop at her side, or in her lap, within
a minute. Things of this kind occurred very many times in the course
of the time that these phenomena were continued. If a key or knife,
or any thing of the kind, was mislaid, and any person was looking for
it, frequently it would be thrown to them as though their wants were
anticipated. Dr. Phelps was once with Harry in the stable, when the
currycomb could not be found, and he asked Harry where it was, to which
Harry replied that he did not know. At that moment, the doctor saw
it rise, as if thrown, from a point ten feet distant from them, and,
describing a parabola, fall within a short distance of the spot where
they both were standing.
1720. About the middle of May, Dr. Phelps and Harry were riding to
Huntington, a distance of seven miles. When they had proceeded about
one mile on the way, a stone, about the size of a hen’s egg, was thrown
into the carriage, and lodged on Dr. Phelps’s hat. Soon another and
another were thrown in. The carriage was a covered one, and the back
curtain was down, and there was no way a stone could have been thrown
in by ordinary means. At one house where they stopped, the moment the
front door was opened, two stones were thrown, one of which entered the
door as it stood partly open, and the other hit one of the lights of
glass, and broke it. Harry was standing on the door-steps at the time,
and there was no one in the street who could have thrown them. Two
stones were also thrown against another house where they stopped of an
errand. Sixteen stones were thrown into the carriage on the doctor’s
return, and, including those thrown against the two houses, twenty, in
driving three or four hours.
1721. As it was now apparent that these strange things were in some way
connected with Harry as a medium, it was thought best to separate him
from the family. Accordingly board was obtained for him in a family
some two miles distant. One day, when he came home, he told his mother,
in great secrecy, that on the night previous he had been awakened from
his sleep by some person dressed in white, whom he saw standing by his
bedside. He was frightened, and was about to scream, when the person
spoke and said, ‘Be not afraid, my son; I am your father;’ and then
placed in the boy’s hand a silver watch, and told him to wear it for
his sake. The boy affirms that he had the watch in his hand; that it
was not a dream; and that he was entirely awake; and that his father
told him to tell no one of it but his mother and Dr. P. His mother told
him it was nothing but a dream, and turned it off as a light affair.
1722. It seems that a valuable silver watch had been left the boy by
his father, which was not in use, but had been kept locked up in a
drawer of a dressing-table, to which he (Harry) had no access. A member
of the family, having occasion to look into the drawer, saw the watch,
and knows it was there, and that the drawer was locked, and the key
given to Mrs. P. A few minutes after the conversation with his mother
about the apparition and the watch, the night previous, he came in
from the yard with the watch in his hand! He said his father had again
appeared to him, and put the watch into his hand again, and said, ‘Wear
this for my sake.’ He brought the watch into the house, and showed it
to his mother, and said that his father said, ‘Tell your mother to look
at the second-hand.’ The hand was off, and lay on the face of the watch
under the crystal. A credible person will make oath, if called upon,
that she saw the watch in the drawer, where it was usually kept, not
more than six or eight minutes before, and that she locked the drawer
and gave the key to Mrs. Phelps. The key had been in possession of no
other person, and Harry had not been in the room during the time. The
watch was taken to Dr. P., and he tried to replace the second-hand,
but could not succeed. He closed it, leaving the hand loose on the
face, and passed it back to Harry, saying that he must take it to the
watch-maker. When he took it in his hand, he exclaimed, ‘Why, it’s
on!’ They looked, and it was on and going. In a few minutes it was off
again, and was put on a second time, all within a minute or two. The
doctor affirms that it was not out of his sight a moment; that he knows
the watch was not opened, and that no visible power was employed in
doing it.
1723. On one occasion the piano-forte was played while it is known that
no person was in the room; and, at another time, it was turned around,
the front toward the wall, and so far removed from the side of the room
as to allow the player room to sit next to the wall; the stool was also
appropriately placed.
1724. On several occasions, about this time, certain members of the
family saw, or thought they did, visible appearances. Dr. P. did not
give entire credit to these statements; not but what he had full
confidence in the honesty of the family, but the excited state in
which some of them had been for a long time led him to think that they
might imagine they saw what had no existence in fact. Toward the last
of May, it was signified that one of the spirits who had communicated
would appear visibly—first to the daughter, then to Mrs. P., and then
to the doctor himself. They asked in what manner he would appear, and
the answer was, ‘In a sheet.’ Between ten and eleven o’clock the same
night, soon after the family had retired, Anna, who occupied the east
bedroom, the door between her room and that where the doctor and his
wife slept being open, and a lamp burning on a stand so placed as to
light both rooms, called to her mother, and said, ‘There it is, in a
sheet.’ Dr. P. asked where; when she said it was in the door between
the two rooms, coming from the room the doctor occupied, but the doctor
saw nothing. The daughter was frightened, and covered up her head,
and in a few minutes looked up and saw nothing. He was represented as
moving slowly from one room to the other.
1725. In about two minutes Mrs. Phelps exclaimed, ‘There it is!’ and
drew the clothes over her head. Both the daughter and mother saw it at
this time, but still the doctor saw nothing, although in as favourable
a position as either of the others.
1726. After two or three minutes had elapsed, the doctor also saw it.
It appeared to him to move slowly from the hall chamber into his,
and turn and move slowly back. It had the appearance of a very tall
person with a sheet thrown around it; he saw only the sheet. In about
one minute, something was thrown on to the bed, which proved to be a
sheet which had been taken from the wardrobe in the hall. Dr. Phelps
declares that he was not frightened in the least, and could not have
been mistaken in the appearance. Some two or three weeks subsequent
to this a similar appearance was seen, and Dr. P. sprang out of bed,
determined to seize hold of it if possible. It came part way into his
room, and then moved slowly back. The daughter affirmed that the doctor
was within two or three feet of it when it disappeared, and a sheet
dropped into a chair. These were the only instances in which the doctor
saw any thing himself. Others of the family saw persons in a mysterious
way several times.
1727. At one time, while Anna was in the dining-room, and a cousin of
hers and some of the children in the front yard, her attention was
arrested by some one entering the front parlour. She went in, and saw
three gentlemen—two of them sitting on the sofa, and one on a chair by
the table—all having their hats on, and drawn down over their eyes more
than usual; the one by the table had his feet upon the table, and was
reading a paper. She was surprised that neither of them rose up, or
looked at her, as she entered the room; and when she was within five or
six feet of the one nearest her, he leaned over on one side and fell,
chair and all, on the floor, and instantly all disappeared! She was
frightened, and ran to her cousin, who was near the front door. She
came in, but no persons were there, neither could they have entered
without her seeing them. The chair was thrown down, but no person near
who could have done it.
1728. A few other instances occurred in which appearances were supposed
to have been seen; but the circumstances were not of a character
to put the matter beyond a doubt, therefore no record was kept of
them. About the middle of May, Dr. Phelps spent some time with the
Fox family in New York. He soon decided that the manifestations were
essentially the same as those at his house, with a few points of
difference. With them property was not destroyed, and they were not
painfully annoyed. The sounds were different, it being with them a
double or rolling sound, and at his house a single knock. They could
call upon and receive answers from different spirits, or what claimed
to be different ones. This could be done at his house. During the
months of June and July the same general occurrences continued at
Stratford. Sometimes for two or three days there would seem to be an
entire cessation of ‘hostilities.’ Then they would commence again with
redoubled force. People from all parts of the country were visiting
the house, to whom every facility was afforded to search into the
cause. Newspaper discussions were going on, casting the most unjust and
painful reflections, subjecting the family to suffering little short of
martyrdom, while numberless other persons had as good an opportunity of
explaining the matter as the persecuted family. In this affliction I
can sympathize somewhat with Dr. Phelps and family. In the first days
of these phenomena in Western New York, all persons who were involved
with or interested in them were looked upon and treated at once as void
of all common feeling or sensibility, both privately and publicly;
their names passed about, coupled with opprobrious epithets; their
houses were entered without ceremony, and even in the face of direct
request to the contrary; their right to quiet and repose invaded, their
houses often being crowded with visitors, prompted by idle curiosity
and a malicious desire to torture, beyond the midnight hour; still
insisting to remain, and adding insult to injury by declaring in your
ears that it was an arrant cheat—a grand humbug—being carried on; and
all for—what? And at the same time those whose ill-fortune it then
seemed to be to have an identity with it were weeping and praying for
the scourge to be removed from them; for scourge it seemed, indeed,
under such circumstances.
1729. Dr. and Mrs. Phelps concluded, in August, as the demonstrations
were then less frequent, on taking a short journey of three weeks.
The disturbances were still more annoying in their absence than
before; and it was decided as best to close the house for the winter,
and remain away. Accordingly, on the 11th of September, Harry left
for Pennsylvania, and it was arranged that the other members of the
family should follow within three weeks. It seems that, although the
manifestations were connected more intimately with Harry, his presence
was not all-important, as they did not cease altogether when he
left; but communications were still made, though with less force and
violence. The knockings were not as loud, and the communications less
free or frequent. At one time a note was thrown into the room, while
Dr. P. was writing at the desk, which contained the following: “How
soon do the family expect to go to Pennsylvania? I wish to make some
arrangements before they go. Please answer in writing.’ The doctor
replied as desired, as follows: ‘About the first of October,’ and
placed the paper in a position where he had before put writings of the
kind, and heard nothing further.
1730. Two or three days after this, a communication was given by use of
the alphabet, saying that Root, a gentleman who had been in the house,
had destroyed the doctor’s book. He inquired ‘What book?’ and was
answered ‘The big book.’ Yet he did not know what book was designated,
and repeated the question, and received the answer, ‘The big book
in the secretary.’ Still it was not understood. Again was spelled,
‘Look and see!’ Dr. Phelps had in the secretary two blank books;
in the larger one he had written a full account of the mysterious
manifestations, in the form of a diary, and, having noted them as they
occurred from day to day, they were recorded with more minuteness
than could afterward be done. Upon looking, it was discovered that
every page that had been written upon was torn from the book and gone.
After a long search, the fragments of the leaves were found in the
vault. Copies of the characters which the doctor had carefully taken,
and felt anxious to preserve, were every scrap gone. There were, in
a dressing-table drawer in the chamber, a great number of the notes
sent. These were set on fire with a match and burned in the drawer.
The fire was discovered by the smoke, but not until the papers were
so far charred as to injure them beyond preservation. A few of these
writings only are retained, which were in other places. The last of the
annoyances was on the 25th of September, and was that of throwing ink
upon the daughter’s dress. She was standing on the piazza, near the
front door; the window of the front chamber was open, from which was
thrown a small bottle of ink. The ink went over her dress in a way to
entirely unfit it for further use. There was no person in the chamber
who would have done such a thing for mischief; and, indeed, no person
in the house who would have been guilty of it.
1731. The young lady was just setting out for a visit at New Haven,
from which she was anticipating much pleasure, and I cannot conceive of
any feeling, short of sheer malevolence, that would prompt such an act.
1732. On the second day of October, the family, with the exception of
Dr. Phelps and the cook, left Stratford to go to Pennsylvania. During
their absence all demonstrations ceased, with what may be termed one
exception. A letter, addressed by Dr. Phelps to Mrs. Phelps, contained,
when it reached her, some of the spirit-writing in pencil, saying that
‘her husband was sick and wished her to return if she expected to see
him alive.’ He was then in good health; but the next week was sick and
confined to his bed two or three days. There may or may not have been
some connection between the two occurrences. It was the design of Dr.
Phelps to separate the family for a time, in order, if possible, to get
rid of the annoyance; and for the five weeks he remained at Stratford,
after the family had left, no disturbances took place. Harry stayed
in Bucks county (Pa.) all winter, and the other members of the family
lived in Philadelphia.
1733. In the month of March the family returned to Stratford. The house
had been closed and under the charge of a neighbour, and no sign of
any disturbance was visible, as every article of furniture was found
just as they left it. About the fourth or fifth day after their return
slight rapping was heard as they sat at the tea-table. They affected
not to notice it, and the next day it was repeated more distinctly, but
no response was made. Soon after, certain characters were found about
the house, which were known, from the circumstances, to be of recent
origin. Two or three days after, distinct communications were made by
a spirit purporting to be Dr. Phelps’s daughter, who died at the age
of twelve years. On being questioned, this spirit could not give any
evidence of identity.
1734. About the first of May several communications of a trifling
character were given. On one occasion the doctor asked if they would be
troubled any more as they had been, when they answered by rapping the
following:
1735. ‘Be not afraid that they will trouble you more,
Though we have not quitted Connecticut shore.’
1736. At another time certain characters were given, which were
interpreted by the rapping as follows: ‘Evil one has gone, and better
one has come.’ No communications were made after the early part of
May, but some things occurred indicating their presence and desire for
mischief.
1737. At one time, on cutting a loaf of bread, there were found in it
nails, pen-holders, small sticks, and tin, under circumstances which
showed that they must have been placed there after it was put on the
table and before the family were ready for tea. At one time Harry’s
hat was hid away, and then his cap, and then another hat. He took his
brother’s cap to use, and that was also taken away. On the evening
of the 18th of July they set fire to some papers in the doctor’s
secretary, and some twenty papers and letters were burned before they
were discovered. Fire was set at the same time to the papers in both
the closets, under the stairs in the hall. They were discovered by the
smoke. Two or three days after this, when some friends who had visited
them were about to leave, their bonnets and some other articles could
not be found, although search was made in every part of the house,
until the train by which they were to go to New York had passed. They
were at last found, locked into an enclosed washstand, in a way that
made it morally certain that they could not have been placed there by
human hands.
1738. On the 29th of July Harry left to spend some time at New Lebanon,
N. Y., and during his absence no manifestations were noticed, although
they were constantly on the look-out for something of the kind. Anna
and her mother left for Philadelphia on the 25th of September, and
they had been so long exempt from annoyances that they hoped they had
ceased altogether. But Harry had the manifestations at New Lebanon, and
there was first operated on, by invisible agency, to produce a magnetic
sleep, into which he passed with a sudden shock. He had never been
magnetized before, although frequent attempts had been made to do so.
In this state he evinced all the phenomena common to good clairvoyance.
On his return to Stratford, on the 9th of October, the sounds
accompanied him almost constantly; but they seemed less inclined to
mischief than formerly, because, as they said, ‘Harry had passed to a
higher state, where the low and ignorant spirits could not communicate
with him.’
1739. On several occasions characters of a unique description were
made. Some were written early in April, 1851, which Harry interpreted
to read: ‘We are to take our leave of you soon.’
1740. Some were traced out with chalk on the piazza of the house, on
the 31st of March, 1850.
1741. These Harry interpreted to mean: ‘_You may expect good spirits to
come by-and-by_.’ The same characters had been said, by A. J. Davis,
to read: ‘_Our society desires through various mediums to impart
thoughts_.’ The spirit that seemed to be most prominent in all these
communications claimed to be Harry’s father, and sometimes a sister
of Dr. Phelps, who died about three years previous to this; also a
child of Dr. Phelps, who died more than twenty-two years before. The
communications seemed generally to come from the boy’s father. On
the 12th of October he passed into a mesmeric state, and wrote some
characters, which he translated as follows:
1742. ‘_My dear children_: I love you, and try to do every thing that
will do you good. Obey dear Mr. Phelps in every thing, for he knows
what is right and what is wrong. This is the advice of your spirit
father.’
1743. On the same paper were written others, which, being translated,
read: ‘You were troubled once with evil spirits, but now they are no
more. They have bid adieu, and good spirits have come and are with you
all the time.’
1744. Again occur others, which read: ‘You must not fear, brother, that
you will be troubled with evil spirits any more. No, brother, no more.
Your spirit sister, BLISS.’
1745. The person here supposed to communicate is a sister of Dr.
Phelps, a widow, who left the earth-sphere in 1848, and by whom several
of the previous communications are said to have been made. Other
characters, of the same general formation, were made at the same time,
but were not then translated.
1746. On the evening of the 12th, Dr. Phelps, Harry, and two younger
children, were seated at a table; responses were frequently given by
raps under the table. Dr. Phelps inquired if it would accommodate
them at all to have some substance to rap with; to which they replied
affirmatively. He threw down a table-knife; the raps seemed immediately
to be made by striking the knife against the table-leaf, and soon it
was tossed up on to the table. A small tea-bell was then placed under
the table; it was rung several times, and tossed on to the table as
the knife had been. It was again put down, and returned as before;
the same being repeated several times in succession. The light was
then extinguished, and the candle put under the table with a match-box
containing matches, and the spirits requested to light it. They
distinctly heard the match drawn upon the bottom of the box, which
was prepared with sand-paper for that use. All saw the light, but the
first match went out. Again the scratching of the match was heard;
it ignited, the candle lighted, and was placed upon the table! The
experiment was repeated several times, with the same result; every
precaution being taken to prevent collusion in the matter.
1747. On a subsequent occasion a chair was placed upon the table by
invisible power, and the two children, Harry and Hannah, raised up and
placed upon it; they could neither of them tell how it was done. The
sensation was that of some person placing a hand under them and raising
them up. Many of these things occurred when the room was darkened, as
has been the case in numerous other places, and for which explanations
have been recorded, as given by the spirits. On the evening of the 20th
of October, the light being put out of the room, the bell was placed
under the table, with a request that it should be rung, and placed in
the doctor’s hand. He was sitting by the table with both his hands
lying on his lap open, with the palms upward. The bell rung several
times with some violence, and then was placed in his left hand. This
was repeated four or five times in succession. Dr. P. sat beyond the
reach of any one, and the room was sufficiently light for him to have
detected any movement on the part of persons present. He requested them
to let him feel the hand that placed the bell in his. Very soon a hand
came in contact with his, took hold of his fingers, shaking his hand,
passed slowly over the back of his hand, then over the palm again, took
hold of his fingers, and he felt what he is sure to have been a human
hand. He describes it as being cold and moist, which accords with my
own experience repeatedly, and that of my friends. They then took hold
of his foot, shook it with much force, loosened the string, took off
the shoe, and placed it upon the table before him. At his request the
shoe was replaced, the heel adjusted, and the strings drawn up, but not
tied.
1748. On a subsequent occasion a large-sized tea-bell was rung under
the table, then rose up, passed round the room, ringing violently all
the way, and fell upon the table. The candle was in the closet, but the
room was sufficiently light to make it certain that no person left the
table to convey it. It was manifest that from the time Harry returned
from New Lebanon the manifestations began gradually to subside. They
were less frequent and less marked. It was arranged that he should
accompany the family to Philadelphia, and go to a boarding-school at a
town about twenty miles distant from the city. At different times he
had been told that if he went there he would again be annoyed by bad
spirits. The question was many times put, ‘Will you annoy him again
if he goes to the school?’ _A._—‘We will not, but others will.’—‘What
others?’ _A._—‘Those who were with him last summer.’—‘Will they disturb
him if he stays here and goes to the academy in Stratford?’—‘No. They
will not disturb him while he is with you.’—‘What will they do if he
goes to Pennsylvania?’ _A._—‘They will tear his clothes, destroy his
books, and break his windows.’—‘Can you not control those bad spirits,
and prevent their doing him any injury?’—‘No.’—‘Will you do all you
can?’—‘Yes.’ At another time Dr. Phelps inquired if they would not
leave him, as his mother was so much opposed to the whole thing.
‘Will you not, to oblige her, leave him, that he may be a medium no
longer?’ said the doctor. The reply was, ‘If we leave him, evil spirits
will get possession of him again.’ These communications were made
by what purported to be the boy’s father. For two weeks previous to
going to Philadelphia the manifestations had almost wholly subsided;
perhaps only occurred when requested; and notwithstanding the repeated
declarations that when he should leave for the school in Pennsylvania,
the bad spirits would come in and make him trouble, it was determined
to try the experiment, and on the 11th of November the family set out
for Philadelphia, where they were to spend the winter, while Harry was
to go to school. He remained with the family in Philadelphia about a
week, where a few communications were given to Dr. Phelps in private.
The spirits said they would begin to annoy the boy on the cars, on
his way to the school, would pinch him and tear his clothes, so that,
when he got there, they would be found torn, and that the troubles
would follow him in the school as long as he stayed there. Dr. Phelps,
under all the circumstances, thought it best not to send him; but on
consultation it was decided to have him go, and on the 19th of November
he started for the school. Dr. P. went a mile or two with him, put him
under the care of the conductor, and told him to report on his return
if any thing worthy of notice occurred on the way. In two days the
doctor was sent for to come and take him away. He said that soon after
his father left him on the cars, he was pinched, pricked with pins,
and annoyed in various other ways, until he reached his destination;
that, on his arrival there, he found that his pantaloons were torn in
front, between the waistband and the knees, in two places, several
inches in length. He changed them for another pair which were new and
made of very substantial material, and these were torn down in front
at least half a yard in length, before the doctor arrived there. The
knockings had attended him in school and other places; his books were
torn and damaged to the amount of two dollars, which the doctor paid.
The family where he was had become alarmed, and would not keep him, and
he was taken away. The boy stated that on one of the evenings, while he
was there, he was walking in the street, when his cap was mysteriously
taken from his head and thrown upon the sidewalk. As he stooped to pick
it up he saw the flash of a gun at some distance, and a bullet passed
over his back and struck a board fence near him. He was afterward
informed by the rapping that, had he not stooped down, he would have
been killed, and that his friendly spirit took this means to preserve
him.
1749. Dr. P. now concluded to return with Harry to Stratford, and was
told that the bad spirits would have no control over him there. The
family in which they resided in Philadelphia had become alarmed at the
strange occurrences, and finally they again returned to Stratford.
From that time the disturbances began to subside, and by the 15th of
December, 1851, they had ceased altogether. The family remained at
Stratford till the spring of 1852, when they returned to their former
residence in the city. The house at Stratford is occupied by another
family, but no disturbances have ever occurred with the family which
now occupy the house, and none with Dr. P.‘s family since the above
date.
1750. Thus ends one of the most remarkable histories in the whole
course of modern spiritual manifestations. The authority on which
it comes to the world is indisputable, and the characters of all
concerned are beyond suspicion. It will be observed that generally the
demonstrations, as in case of Mr. Calvin R. Brown, in the Fox family,
were less boisterous after the family consented to hold communication
with them. It seemed to be the desire of a spirit to communicate and
set right a matter which was making him unhappy. This accomplished, the
demonstrations ceased.
1751. From the foregoing narrative it will be seen that these phenomena
do not attach to places, as some have supposed. It makes the fact
equally clear that they do attach to persons, and that without certain
media they cannot, to any extent, take place. If there is such a thing
as ‘haunted houses,’ they must belong to another class of phenomena, or
a very different phase of the same, than those always depending on the
presence of particular persons.
1752. Another fact seems also to be proved by the above narration,
namely, that persons may be powerful mediums at one time and afterward
lose the power, for neither of the media of Dr. Phelps’s family in
Stratford have had any proof of mediumship for years.”
_Idea of the existence of a spiritual sun, and a vital spiritual
oxygen, found to exist independently in the mind of a much esteemed
author._
1753. The most wonderful and important of all the facts communicated to
me by my spirit father, and subsequently sanctioned by a convocation
of spirits, were the following: 1. That there is a special spirit
sun, concentric with our sun, which illuminates the spirit world,
without perceptibly affecting our visual organs. 2. That there is a
peculiar vital gas which spirits breathe, although inscrutable to our
senses or chemical tests, which we respire in our spiritual capacity.
These facts I have considered as among those, which it was impossible
could have been learned from the minds of Mrs. Gourlay or myself, as
they were certainly new to both of us, and difficult to realize when
communicated. My attention has been recently directed by a friend to an
essay in a work entitled “Rambles and Reveries of a Student,” wherein
I find (page 11) the ideas in question to have been awakened in the
author without the smallest interchange of ideas with Mrs. Gourlay or
myself. I have been under the impression that his leaning would have
been unfavourable to Spiritualism. The language employed is as follows:
1754. I hold it as a truth, that a divine atmosphere surrounds our
earth—an aroma emitted from the world of spirits, in which dwell the
great truths and secrets of the universe—a great world that pours down
riches upon us, as the sun pours down heat; and as without the sun this
world would be but a formless wilderness, so, without this spirit sun,
would it be barren of thought or beauty.
1755. Above us and around us exists a spiritual atmosphere, more subtle
than the natural one. As the latter is the supporter of physical life,
so the former is of psychal. We absorb the delicate magnetic aromata
from all substances, through the medium of the air, as well as the
comparatively coarse oxygen; so all of our soul-life comes from this
spirit atmosphere—all thought, all feeling, all appreciation of truth
and beauty.
1756. Man is the apex of earth-creation, and the basis of all heavenly
life—the foundation of all spiritual existence. Standing thus in
a middle plane as the highest thing of earth, and the lowest of
heaven, he holds magnetic relationship to both; the earth not only
supplying the physical requirements of his being, such as food,
drink, and air, but he absorbs impalpable nourishment from all his
surroundings: the aroma from flowers, and trees, and fruit, as well
as the magnetic emanations from people; intuitively appreciating
harmonious influences—feeling an instinctive repulsion when under those
that are inharmonious. This antagonism, or horror, we call antipathy;
and biography abounds with strange stories of its individual action.
Whenever antipathy is experienced, it is a proof that something exists
in the peculiar magnetic sphere which has no affinity with the other
sphere.
1757. An animal is but a highly organized combination of the mechanical
and chemical forces of the earth, returning to the earth when death
ensues: the only good resulting from its life is, that gross matter has
been changed into a little higher condition by the combination.
1758. Man, regarded as the animal, possesses nothing after his death
but the spiritual attributes he has received, corresponding to the
physical things he sought in his earthly life; if that was low and
sensual, his spiritual condition will be the same; for the spirit land
is as much a spiritual condition as it is a place.
1759. As man’s external form grows from appropriating substance from
the earth, so are thoughts and sentiments, and all things relating to
the soul, appropriated from the spirit world. Take the earth from man,
and he ceases to exist as a physical being; take the spirit world from
him, and he ceases to exist as an immortal soul.
1760. All physical things have corresponding truths in the
spiritual world, and a man is truly harmonious when he receives the
corresponding essence or quality with the material thing—not as a
mere symbolization, but as an actuality, as real to the soul as its
corresponding earthly truth is to the body. As a petty illustration, we
will say that where an apple is eaten, a harmonious man receives not
only the nutriment contained in the fruit, but he also receives its
spiritual correspondence, so as to be doubly nourished by it.
1761. “Men having a stronger magnetic relationship to the spirit
world, are easily exhausted, for they do not receive strength enough
from the earth sphere to keep soul and body in harmony.
1762. Persons _en rapport_ with the earth are the labourers and tillers
of the ground, living only in the lowest plane of mental life.
1763. The truly harmonious men receive equally the spiritual and
physical elements: they are electrical conductors, whose attracting
points bend downward as well as upward, dispensing, equally, thought
and strength to their less harmonious fellows, with but little
exhaustion.
1764. Men originate nothing: they have merely different degrees of
receptivity; are merely more or less in magnetic relationship with
the higher world. A principle, or truth, is not your truth, or my
truth, but God’s truth; as much as a drop of water in the ocean, or a
sand-grain in the great desert; as little a personal possession as the
cloud above your head. If we look at it abstractly, we perceive the
absurdity of all quarrels in relation to originality of ideas—water
refreshes the thirsty traveller, whether drunk from his own cup or the
cup of another; and if we can incorporate a new truth into our lives,
it is unimportant whether we receive it directly or indirectly from the
great fountain.
1765. The intellectual struggle of the student is but an education of
the soul, training it to become susceptible to higher influences—an
attempt to enter into unalloyed magnetic relationship with the spirit
world.
1766. Prayer is a simple and natural method of becoming _en rapport_
with higher beings and a higher world: yet no thinker ever believed
that prayer would move the Divine Being to alter His eternal plans.
As He is the fountain of all Love and all Wisdom, His designs must be
without flaw—must be for eternal good: yet prayer is one of the most
holy, beautiful, and useful of things; it is the earnest asking of
the soul for comfort—whatever the words may be—and by the exaltation
of feeling, we rise up from the earth-life into the higher spiritual
planes, and become harmonized by the indwelling harmonies of those
spheres. Prayer is aspiration. Prayer is the desire to embrace the
Infinite. The form of prayer is unimportant; its power lies in the
indwelling desire of good. Men should not have forms and times of
prayer, but their whole lives should be long, unending acts of prayer.”
1767. It seems that the light of Spiritualism had begun to dawn in the
mind of the author of the preceding passage. His language respecting
prayer is in strict conformity with the doctrine of Spiritualism.
1768. As the author, to whom reference is thus made, was on terms of
great mutual friendship with my late sister, as well as with myself,
I have consulted her spirit as to the origin of the impressions which
had been thus indited by our common friend. It appears from her reply
to my inquiry, that these ideas were communicated to him by my spirit
father, and that his conversion to Spiritualism had commenced prior to
his decease, which took place about two years ago.
OF MATTER, MIND, AND SPIRIT.
_Of Matter._
1769. It is a fact, that as we study more deeply the nature of matter,
we find that we know the less about it. The crude impressions by which
it makes us sensible of its presence are, of course, intuitively
received, and are reiterated incessantly. Hence, the mass of mankind do
not imagine that there can be any mystery respecting that ponderable
matter which influences the scale-beam. The existence of any other
matter, people generally are slow to admit. The electric fluid and
caloric, the supposed causes of electricity and heat, were rarely
believed in, out of the scientific world, but _ponderable_ matter is
the last thing of which any person would imagine himself ignorant. Yet
we find that some of the most experienced investigators of nature, have
not made up their minds as to what ponderable matter is.
1770. According to Newton, matter consists of hard, impenetrable
particles, endowed with _vis inertiæ_, gravitation, and chemical
attraction for other particles; _vis inertiæ_ being that force by
which a body, if in motion, requires a certain degree of force to
arrest or retard it, or to put it into motion if at rest. Gravitation
causes all masses to attract each other reciprocally, with a force
exactly proportioned to their _vis inertiæ_; so that these forces are
reciprocally measures of each other. It is usual to make gravitation
its own measure, by estimating it to be as the weight of the mass;
while weight is only the reciprocal attraction of gravitation between
the body tried, and the earth. (64.)
1771. These properties being conceded as belonging to matter, and the
measure of its quantity, the next question is, of what does massive
matter consist? As to the ratio of weight to bulk, which is designated
as “_specific gravity_,” we see an immense disparity between solids.
Potassium, for instance, weighs three-fourths of its bulk of water,
while platinum weighs twenty-one times its bulk in that fluid. The
density of gaseous hydrogen is to that of platina not more than 1 to
25,000, and yet it may be rarified to the one-hundredth part of its
normal spissitude, while apparently filling the same space. Thus the
same space may be filled successively by different portions of matter,
yet the quantity of matter in the space, in the first case, may be
to the quantity contained in the second, as 2,500,000 to 1. Newton’s
definition of material particles was as follows:
1772. “It seems probable to me that God, in the beginning, formed
matter in solid, massy, hard, impenetrable, movable particles, of
such sizes and figures, and with such other properties, and in
such proportion to space, as most conduced to the end for which he
formed them; and that those primitive particles, being solids, are
incomparably harder than any porous bodies compounded of them; even so
very hard as never to wear or break in pieces; no mundane power being
able to divide what God himself intended to be indivisible.”
1773. Boscovitch, observing that all that was essential to material
atoms was attraction and repulsion, the latter being the substitute
of Newton’s impenetrability, suggested an hypothesis which dispensed
with the atom, and assumed only the forces of attraction and repulsion;
alternating, as it appears to me, in a way more original than
warrantable. This idea of atoms has been modified by an accomplished
mathematician, Exley, of Bristol, England. I quote here Exley’s view:
1774. “The reader has only to allow that each atom of matter consists
of an indefinitely extensive sphere of attraction, resting on a very
small concentric sphere of repulsion, the force being everywhere, from
the centre, inversely as the square of the distance, repulsive near the
centre, and then attractive. Now that part which regards the attraction
has already obtained the consent of all the followers of _Newton_;
and much more than the other part, which respects repulsion, has been
already received in the principles of our present philosophy.
1775. It may be here asked—Are we absolutely to exclude solid atoms?
I confess I can find no use for them. It is true, Sir Isaac Newton
thought that the atoms of matter consisted of minute solids.
1776. But this hypothesis, however convenient and consonant with
our prejudices, is not absolutely necessary to the explanation of
natural phenomena; for, it may be conceived, according to the theory
of Boscovitch, that matter consists not of solid particles, but of
mere mathematical centres, of forces attractive and repulsive, whose
relations to space were ordained, and whose actions are regulated and
maintained by the Creator of the universe. Both hypotheses, however,
agree in one great principle, viz.: that the properties of bodies
depend upon forces emanating from immovable points (whether substantial
or not is of little importance) of their masses.
1777. The atoms of matter constituted as in the theory now proposed
possess all the individuality, indivisibility, and indestructibility,
which the learned and illustrious _Newton_ ascribes to his small
solids, and they answer all the ends he has mentioned; the central
points, indeed, will be utterly impenetrable by each other, since
the repulsion there is infinite; and if at those centres we suppose
small solids to be placed, they can answer no farther end than is
accomplished by this immensely great repulsive force; for from what
we know of matter, we must suppose them to be indefinitely small, if
we introduce such solids; and hence they will occupy the place where
the repulsion is infinitely great; such solids would be found only an
obstacle, and an incumbrance to the free actions of matter; since,
however small we imagine them to be, their magnitude will be infinite
if compared with a mathematical point, the centre of an atom, which is
devoid altogether of magnitude. It may be added, that if any reader
wish to retain these solids at the centres of the atoms, it will not
materially affect the conclusions, provided he allow us to have them as
small as we please; and so much, if he intend to philosophize, he must
grant, whatever course he may determine to pursue.”
1778. These efforts to define matter derive interest from the following
attempt of Farraday to sustain a view inconsistent with that of Newton,
by practical illustration:
_Strictures on a Speculation by Farraday, respecting the Nature of
Matter._
1779. This sagacious investigator adverts to the fact, that after
each atom in a mass of metallic potassium has combined with an atom
of oxygen and an atom of water, forming thus a hydrated oxide—caustic
potash—the resulting aggregate occupies much less space than its
metallic ingredient previously occupied; so that, taking equal bulks
of the hydrate and of potassium, there will be in the metal only 430
metallic atoms, while in the hydrate there will be 700 such atoms.
Yet in the latter, besides the 700 metallic atoms, there will be an
equal number of aqueous and oxygenous atoms, in all 2800 ponderable
atoms. It follows, that if the atoms of potassium are to be considered
as minute impenetrable particles, kept at certain distances by an
equilibrium of forces, there must be, in a mass of potassium, vastly
more space than matter. Moreover, it is the space alone that can be
continuous. The non-contiguous material atoms cannot form a continuous
mass. Consequently, the well-known power of potassium to conduct
electricity must be a quality of the continuous empty space which it
comprises, not of the discontinuous particles of matter with which
that space is regularly interspersed. It is in the next place urged,
that while, agreeably to these considerations, space is shown to be
a conductor, there are considerations equally tending to prove it to
be a non-conductor, since in certain non-conducting bodies, such as
resins, there must be nearly as much vacant space as in potassium.
Hence the supposition that atoms are minute impenetrable particles,
involves the necessity of considering empty space as a conductor in
metals, and as a non-conductor in resins, and of course in sulphur
and other electrics. This is considered as a _reductio ad absurdum_.
To avoid this contradiction, Farraday supposes that atoms are not
minute impenetrable bodies, but, existing throughout the whole space
in which their properties are observed, may penetrate each other.
Consistently, although the atoms of potassium pervade the whole space
which they apparently occupy, the entrance into that space of an
equivalent number of atoms of oxygen and water, in consequence of
some reciprocal reaction, causes a contraction in the boundaries by
which the combination thus formed is enclosed. This is an original and
interesting view of this subject, well worthy of the contemplation of
chemical philosophers.
1780. But, upon these premises, Farraday has ventured on some
inferences which, upon various accounts, appear to me unwarrantable.
I agree that “_a_” representing a particle of matter, and “_m_”
representing its properties, it is only with “_m_” that we have any
acquaintance, the existence of “_a_” resting merely on an inference.
Heretofore I have often appealed to this fact, in order to show that
the evidence of imponderable, no less than of ponderable matter, is
precisely the existence of properties which can only be accounted
for by inferring the existence of an appropriate matter to which
those properties appertain. Yet I cannot concur in the idea that,
because it is only with “_m_” that we are acquainted, the existence
of “_a_” must not be inevitably inferred, so that bodies are to be
considered as constituted of their materialized powers. I use the word
“materialized,” because it is fully admitted by Farraday, that by
dispensing with an impenetrable atom “_a_” we do not get rid of the
idea of matter, but have to imagine each atom as existing throughout
the whole sphere of its force, instead of being condensed about the
centre. This seems to follow from the following language:
1781. “_The view now stated of the constitution of matter would seem
to involve necessarily the conclusion that matter fills all space, or
at least the space to which gravitation extends, including the sun and
its system; for gravitation is a property of matter dependent on a
certain force, and it is this force which constitutes matter._”
1782. Literally, this paragraph seems to convey the impression, that,
agreeably to this new idea of matter, the sun and his planets are not
distinct bodies, but consist of certain material powers reciprocally
penetrating each other, and pervading a space larger than that
comprised within the orbit of Neptune. We do not live upon, but within,
the matter of which the earth is constituted, or rather within a
mixture of all the solar and planetary matter belonging to our solar
system. I cannot conceive that the sagacious author seriously intended
to sanction any notion involving these consequences. I shall assume,
therefore, that, excepting the case of gravitation, his new idea of
matter was intended to be restricted to those powers which display
themselves within masses at insensible distances, and shall proceed
to state the objections which seem to exist against the new idea as
associated with those powers.
1783. Evidently the arguments of Farraday against the existence, in
potassium and other masses of matter, of impenetrable atoms endowed
with cohesion, chemical affinity, momentum, and gravitation, rest
upon the inference that in metals there is nothing to perform the
part of an electrical conductor besides continuous empty space. This
illustrious philosopher has heretofore appeared to be disinclined
to admit the existence of _any_ matter devoid of ponderability! The
main object of certain letters which I addressed to him was to prove
that the phenomena of induction could not, as he had represented, be
an “_action_” of ponderable atoms, but, on the contrary, must be
considered as an _affection_ of them consequent to the intervention
of an imponderable matter, without which the phenomena of electricity
would be inexplicable. This repugnance to the admission of an
imponderable electrical cause, has been the more remarkable, as
his researches have not only proved the existence of prodigious
electrical power in metals, but likewise that it is evolved during
chemico-electric reaction, in equivalent proportion to the quantity of
ponderable matter decomposed or combined.
1784. According to his researches, a grain of water, by electrolytic
reaction with four grains of zinc, evolves as much electricity as would
charge fifteen millions of square feet of coated glass when supplied
by a plate machine of fifty inches in diameter. But in addition to the
proofs of the existence of electrical powers in metals thus furnished,
it is demonstrated that this power must be inseparably associated with
metals, by the well-known fact that in the electro-magnetic machine—an
apparatus which we owe to his genius, and the mechanical ingenuity
of Pixii and Saxton—a coil of wire, being subjected to the inductive
influence of a magnet, is capable of furnishing, within the circuit
which it forms, all the phenomena of an electrical current, whether of
ignition, shock, or electrolysis.
1785. The existence in metals of an enormous calorific power must be
evident from the heat evolved by mere hammering. It is well known that
by a skilful application of the hammer, a piece of iron, between it and
a cold anvil, may be ignited. To what other cause than their inherent
calorific power can the ignition of metals by the discharge of a Leyden
battery be ascribed?
1786. It follows, that the existence of an immense calorific and
electrical power is undeniable. The materiality of these powers, or of
their cause, is all that has been questionable. But, according to the
speculations of Farraday, all the powers of matter are material; not
only the calorific and electrical powers are thus to be considered,
but likewise the powers of cohesion, chemical affinity, inertia, and
gravitation, while _of all these material powers only the latter can be
ponderable_!
1787. Thus, a disinclination on the part of this distinguished
investigator to admit the existence of one or two imponderable
principles, has led him into speculations involving the existence of a
much greater number. But if, while the rest of the properties of the
metal are represented by Newtonian atoms, the calorific and electrical
powers be both material and imponderable, and of these such enormous
quantities exist in potassium, as well as in zinc and all other metals,
so much of the reasoning in question as is founded on the vacuity of
the space between the metallic atoms is groundless.
1788. Although the space occupied by the hydrated oxide of potassium
comprises 2800 ponderable atoms, while that occupied by an equal
mass of the metal comprises only 430, there may be in the latter
proportionally as much more of the material, though imponderable,
powers of heat and electricity, as there is less of matter endowed with
ponderability.
1789. Thus, while assuming the existence of fewer imponderable causes
than the celebrated author of the speculation has himself proposed,
we explain the conducting power of metals, without being under the
necessity of attributing to void space the property of electrical
conduction. Moreover, I consider it quite consistent to suppose that
the presence of the ethereal basis of electricity is indispensable to
electrical conduction, and that diversities in this faculty are due
to the proportion of that material power present, and the mode of its
association with other matter. The immense superiority of metals will
be explained, by referring it to their being peculiarly replete with
the ethereal basis of heat and electricity.
1790. Hence Farraday’s suggestions respecting the _materiality_ of what
has heretofore been designated as the _properties_ of bodies, furnish
the means of refuting his arguments against the existence of ponderable
impenetrable atoms as the basis of cohesion, chemical affinity,
momentum, and gravitation.
1791. But I will, in the next place, prove that his suggestions not
only furnish an answer to his objections to the views in this respect
heretofore entertained, but are likewise pregnant with consequences
directly inconsistent with the view of the subject which he has
recently presented.
1792. I have said that of all the powers which are, according to
Farraday’s speculations, to be deemed material, gravitation can alone
be ponderable; since, according to his speculations, gravitation,
in common with every power heretofore attributed to impenetrable
particles, must be a matter independently pervading the space
throughout which it is perceived. This being the consequence, by what
tie is gravitation, or, in other words, weight—indissolubly attached
to the rest? It cannot be pretended that either of the powers is the
property of any other. Each of them is an _m_, and cannot play the
part of an _a_, not only because an _m_, an effect, cannot be an
_a_, its cause, but because, according to the premises, no _a_ can
exist. Nor can it be advanced that they are the same power, since
chemical affinity and cohesion act only at insensible distances, while
gravitation acts at any and every distance, with forces inversely as
their squares; and, moreover, the power of chemical affinity is not
commensurate with that of gravitation. One part, by weight, of hydrogen
has a greater affinity, universally, for any other element than two
hundred parts of gold. By what means then are cohesion, chemical
affinity, and gravitation inseparably associated in all the ponderable
elements of matter? Is it not fatal to the validity of the highly
ingenious and interesting deductions of Farraday, that they are thus
shown to be utterly incompetent to explain the inseparable association
of cohesion, chemical affinity, and inertia with gravitation, while
the existence of a vacuity between Newtonian atoms, mainly relied upon
as the basis of an argument against their existence, is shown to be
inconsistent both with the ingenious speculation which has called forth
these remarks, and those Herculean “researches” which must perpetuate
his fame? (See Appendix for Farraday’s Speculations on Electric
Conduction and the Nature of Matter.)
_On Whewell’s demonstration that all matter is heavy._
1793. While the speculations of Farraday, isolate gravitation, as
the only matter endowed with weight, and treat all other matters as
weightless, those of another eminent philosopher, Whewell, would tend
to prove that _all_ matter is heavy.
1794. This subject may be interesting now, when we are anxious to
understand well the nature of matter, which Comte would represent
as the _basis of mind_, and when it becomes a point of departure in
forming ideas of spirit and mind, as they must be contemplated by
Spiritualism. I therefore subjoin a critique upon the allegation that
all matter can be heavy, and on the relation between _vis inertiæ_ and
_gravitation_.
1795. One consideration seems to be usually overlooked in contemplating
these forces. It is forgotten that _inertia_ is the property of one
body, while gravitation requires two for its existence. If there were
only one body in nature, it might move on, in obedience to its _vis
inertiæ_, for any length of time; but, during an isolated existence,
could neither attract nor be attracted. Whewell’s theorem, in his own
language, is as follows:
1796. “We see,” alleges Whewell, “that the propositions that
all bodies are heavy, and that inertia is proportional to weight,
necessarily follow from those fundamental ideas which we unavoidably
employ in all attempts to reason concerning the mechanical relations
of bodies.” (See Demonstration that all Matter is heavy, by the Rev.
William Whewell, B.D. Silliman’s Journal, vol. 42, page 265.)
To PROFESSOR WHEWELL:
1797. DEAR SIR: I thank you for your kind attention in sending me a
copy of your pamphlet, entitled a “_Demonstration that all Matter is
heavy_,” comprising a communication made to the Cambridge Philosophical
Society.
1798. I conceive that to demonstrate that all matter is heavy, is, in
other words, to prove that all matter is endowed with attraction of
gravitation, or that general property which, when it causes bodies to
tend toward the centre of the earth, is called weight. Hence to assert
that all matter is heavy, is no more than to say, that attraction of
gravitation exists between all or any masses of matter.
1799. You say, “it may be urged that we have no difficulty in
conceiving of matter which is not heavy.” I have no hesitation in
asserting that there should be no difficulty in entertaining such a
conception; since I cannot understand why any two masses may not be as
readily conceived to _repel_, as to _attract_ each other, or _neither
to attract nor to repel_. Is it not easier to imagine two remote masses
indifferent to each other, than that they act upon each other? Is any
thing more difficult to understand than that a body can act where it is
not?
1800. It is also mentioned by you, that it may be urged “_that inertia
and weight are two separate properties of matter_.” Now I will not
only urge, but also, with all due deference, will undertake to show,
that the existence of inertia may as well be proven, and its quantity
estimated, by means of repulsion as by means of attraction.
1801. Suppose two bodies, A and B, to be endowed with reciprocal
attraction, or, in other words, to gravitate toward each other. Being
placed at a distance, and then allowed to approach, if, after any given
time, it were found that they had moved severally any ascertained
distances, evidently their relative inertias would be considered as
inversely as those distances.
1802. In the next place, let us suppose two bodies, X and Y, endowed
with the opposite force of reciprocal repulsion, to be placed in
proximity, and then allowed to fly apart. The distances run through by
them severally, being, at any given time, determined, might not their
respective inertias be taken to be inversely as those distances; so
that the question would be as well ascertained in this case as in that
above stated, in which gravitation should be resorted to as the test?
1803. It seems to me that this question is sufficiently answered in the
affirmative, in your second paragraph, page 7, (p. 269,) in which you
allege, that “_one body has twice as much inertia as another, if, when
the same force acts upon it for the same time, it acquires but half the
velocity. This is the fundamental conception of inertia._”
1804. In the third paragraph, fourth page, (p. 261,) you say, “_that
the quantity of matter is measured by those sensible properties of
matter which undergo quantitative addition, subtraction, and division,
as the matter is added, subtracted, or divided, the quantity of
matter cannot be known in any other way; but this mode of measuring
the quantity of matter, in order to be true at all, must be true
universally_.”
1805. Also your fourth paragraph, fifth page, (p. 268,) concludes with
this allegation: “_And thus we have proved, that if there be any kind
of matter which is not heavy, the weight can no longer avail us, in any
case, to any extent, as the measure of the quantity of matter._”
1806. In reply to these allegations, let me inquire, Cannot a matter
exist of which the sensible properties do not admit of being measured
by human means? Because some kinds of matter can be measured by “those
sensible qualities which undergo quantitative addition, subtraction,
and division,” does it follow that there may not be matter which is
incapable of being thus measured? And wherefore would the method of
obtaining philosophical truth be “futile” in the one case, because
inapplicable in the other? Because the inertias of A and B have been
discovered, by means of their gravitation, does it follow that the
inertias of X and Y cannot be discovered by their self-repellent
power? Why should the inapplicability of gravitation in the one case
render its employment futile in the other?
1807. It is self-evident, that matter without weight cannot be
estimated by weighing, but I deny that on that account such weightless
matter may not be otherwise estimated. The inertias of A and B cannot
be better measured by gravitation than those of X and Y by repulsion,
as already shown.
1808. You seem to infer, in paragraph second, page sixth, (p. 268,)
that we should be equally destitute of the means of measuring matter
accurately, “_were any kind of matter heavy indeed, but not so heavy,
in proportion to its quantity of matter, as other kinds_.”
1809. If, in the case of all matter, weight be admitted to be the only
measure of quantity, it were inconsistent to suppose any given quantity
of matter, of any one kind, to have less weight than an equal quantity
of another kind; but upon what other than a conventional basis is it to
be assumed that there is more matter in a cubic inch of platinum than
in a cubic inch of tin? in a cubic inch of mercury than in a cubic inch
of iron? Judging by the chemical efficacy of the masses, although the
weight of mercury is to that of iron as 13.6 is to 8, there are more
equivalents of the latter than the former in any given bulk, since by
weight twenty-eight parts of iron are equivalent to two hundred and two
parts of mercury.
1810. Weight is one of the properties of certain kinds of matter,
and has been advantageously resorted to, in preference to any other
property, in estimating the quantity of the matter to which it
appertains. Nevertheless, measurement by bulk is found expedient or
necessary in many cases. But may we not appeal to any general property
which admits of being measured or estimated? Farraday has inferred that
the quantity of electricity is as the quantity of gas which it evolves.
Light has been considered as proportional in quantity to the surface
which it illuminates with a given intensity at a certain distance.
The quantity of caloric has been held to be directly as the weight of
water which it will render aeriform; and has also been estimated by the
degree of its expansive or thermometric influence. What scale-beam is
more delicate than the thermoscope of Melloni?
1811. In the last paragraph but one, seventh page, (p. 270,) you
suggest, that “_perhaps some persons might conceive that the identity
of weight and inertia is obvious at once, for both are merely
resistance to motion; inertia, resistance to all motion, or change of
motion; weight, resistance to motion upward_.”
1812. I am surprised that you should think the opinion of any person
worthy of attention, who should entertain so narrow a view of weight,
as antagonist of momentum, as that above quoted, “_that it is a
resistance to motion upward_.” Agreeably to the definition given at the
commencement of the letter, weight, in its usual practical sense, is
only one case of the general force which causes all ponderable masses
of matter to gravitate toward each other, and which is of course liable
to resist any conflicting motion, whatever may be the direction. When,
in the form of solar attraction, it overcomes that inertia of the
planets which would otherwise cause them to leave their orbits, does
gravitation “_resist motion upward_?”
1813. In the next paragraph you allege, that “_there is a difference
in these two kinds of resistance to motion. Inertia is instantaneous,
weight is continuous, resistance._”
1814. It is to this allegation I object, that as you have defined
inertia to be “_resistance to motion, or to change of motion_,” it
follows that it can be instantaneous only where the impulse which it
resists is instantaneous. It cannot be less continuous than the force
by which it is overcome.
1815. Gravity has been considered as acting upon falling bodies by an
infinity of impulses, each producing an adequate acceleration; but to
every such accelerating impulse, producing of course a “_change of
motion_,” will there not be a commensurate resistance from inertia? and
the impulses and resistances being both infinite, will not one be as
continuous as the other?
1816. I have already adverted to inertia as the continuous antagonist
of solar attraction in the case of revolving planets.
1817. Agreeably to Mossotti, the creation consists of two kinds of
matter, of which the homogeneous particles are mutually repellent,
the heterogeneous mutually attractive. Consistently with this
hypothesis, _per se_, any matter must be imponderable; being endowed
with a property the very opposite of attraction of gravitation. This
last-mentioned property exists between masses consisting of both kinds
of particles, so far as the attraction between the heterogeneous atoms
predominates over the repulsion between those which are homogeneous.
It would follow from these premises, that all matter is ponderable or
otherwise, accordingly as it may be situated.
1818. Can the ether by which, according to the undulatory theory, light
is transmitted, consist of ponderable matter? Were it so, would it
not be attracted about the planets with forces proportioned to their
weight, respectively? and becoming of unequal density, would not the
diversity in its density, thus arising, affect its undulations, as the
transmission of sound is influenced by any variations in the density of
the aeriform fluid by which it is propagated?
With esteem, I am yours truly,
ROBERT HARE
(See appendix for Whewell’s Essay.)
_Additional Remarks on the Speculations of Farraday and Exley, above
noticed._
1819. Is it possible for a mere centre to be endowed with a force?
or reasonable that language should not make a distinction between
something and nothing, between cause and effect, between matter and the
properties of matter? _m_ being the properties, and _a_ the Newtonian
atom, of which they have been considered as the attributes, I cannot
concur in the reasoning which infers that where we can only perceive
phenomena, we are to dispense with the idea of _causation_, because
that causation is not directly perceptible. It seems to me, from the
meaning of the words, that no cause can exist without some effect, nor
can any effect exist without a cause. Language founded on the existence
of ideas cannot be disused. Can there be any reason for considering any
thing as endowed with existence which gives no evidence of existence?
We distinguish between the thing which causes and the effect which it
produces. The cause evidently has a centrality; the effect, though it
indicates by the direction in which it arrives, the centre whence it
proceeds, is remote from that centre. The existence of this centrality
seems to be recognised in the suggestion that atoms are centres of
forces. This implies that the source or cause is at the centre in each
atom, and, of course, the phenomenon, being more or less remote from
the centre, cannot be the source or cause, and hence has been treated
as an effect or property.
1820. The suggestion that the office of atoms may be performed by
centres of forces, in fact, assigns to a _mere centre_ the part now
performed by a Newtonian atom. But it must be evident that the centre
is that point within any rotating mass, which does not turn therewith;
and which, where neither of the opposite motions resulting from
rotation take place, can neither have length nor breadth. This reduces
the idea of a centre to a common definition with a mathematical point;
which is nihility in the extreme. An absolutely void space may be
identified with nihility, and a mathematical point is a portion of that
space, without length, breadth, or thickness. To endow centres with
forces is to disregard the axiom, “Out of nothing nothing can come.”
Moreover, wherefore should there be a force at _certain_ mathematical
points, and yet others be destitute of the same attribute? Manifestly,
if some _mathematical_ points are deficient of powers with which others
are endowed, there must be something associated with one, which is not
associated with the other. This justifies the Newtonian idea, that the
force, though proceeding from the centre, is, like the terrestrial
attraction of gravitation, the resultant of the complicated attraction
of the whole of a body surrounding the centre. But the centrality
of the force does not seem to accord with the idea of the inferred
diffusion of properties. In the instance of gravitation it does not
account for those attributes by which this globe acts as a solid mass
within its material superficies, and yet, according to the Farradian
definition, reaches beyond the moon!
1821. But the idea of that polarity, of which Farraday has done so
much to establish the existence in all matter, in one form or another,
seems to involve that, to constitute atoms, there must be two centres
of _analogous_, but _opposite_, forces in each: whence it ensues that
crystals shoot in prisms or spiculæ, as water is seen to shoot in
freezing; and through which salts, as deposited by the evaporation of
the solvent from a solution of them, are seen to travel over the sides
of the vessel; and upon which property the phenomena of electricity and
magnetism appear to be dependent. How is this to be reconciled with
this notion of each atom existing in a diffusible penetrable state
throughout the space in which its properties prevail? Since these
opposite polarities are energetic in their reciprocal polar attraction,
what keeps them together, yet prevents them from so uniting as to
produce neutralization?
1822. Mr. Exley’s ideas, if admitted, leave no alternative but either
to place a Newtonian atom within each of his concentric spheres, or
to assume that nothing can have properties, or that effects can exist
without causes. What is to cause a force at any mathematical point
more than at any other? How, in case of a moving body, are the forces
to appear successively to proceed from various centres, if there be
nothing in which it is inherent, which moves and carries its forces
or properties wheresoever it goes? Does not this suggestion that
atoms are centres of their forces, by making the cart draw itself,
force the effect to be its own cause? It is quite consistent with the
Newtonian definition, that the resultant of the action of every part
of a mass should comport as if it proceeded from a common centre,
as does terrestrial gravitation; and of course, whether we have the
Newtonian idea or that of Boscovitch, Farraday, or Exley, we have
forces proceeding from centres. The great difference is that agreeably
to the one these forces emanate from nothing; agreeably to the other,
from something. I used to define matter to my pupils as that which has
properties. In the mind, is not force distinguished from some moving
power which gives it rise? Is not this distinction inevitable? and were
the word force employed to designate the moving power which exercises
force, would it not confound ideas, without altering the actual state
of the case? Would it not impoverish language, without improving
science?
_Of Mundane, Ethereal, and Ponderable Matter, in their Chemical
relations._
1823. The bodies which occupy the attention of a chemist are found in
one of three states—those of solidity, fluidity, and elasticity. Ice,
liquid water, and steam exemplify these different states. The fact is
thus illustrated, that the same chemical compound, consisting of oxygen
and hydrogen, may exist in either state, according to the temperature
to which it may be subjected.
1824. Experience justifies the surmise, that scarcely any body in
nature is utterly insusceptible of these three states, provided it were
heated or refrigerated with an unlimited power.
1825. Beside the property of gravitation, of which the energy is
inversely as the square of the distance, however great, (as when it
enables the two suns, apparently forming but one—the double star,
61 Cygni (1340)—at the distance of six thousand millions of miles,
to attract each other so as to revolve about their common centre
of gravity,) atoms are endowed with a force called attraction of
aggregation, which operates only at insensible distances, so that when
brought into due proximity they unite and form a coherent mass. Again,
they are endowed, as already mentioned, with chemical affinity, which
varies with the kind of particles in which it exists as a property;
being the characteristic by which they are distinguished one from the
other.
1826. According to the doctrine which chemists have heretofore
suggested for the existence of matter in the elastic or gaseous
state, each aerial or gaseous atom was conceived to be enveloped in
an atmosphere of fluid called caloric, resembling the ether in the
self-repellent power of its constituent particles. This atmosphere has
been assumed to impart to atoms which it envelopes its own inherent
power of reciprocal repulsion, like that which those of the ether have.
But Dalton showed that there was no repulsion between gaseous atoms
when _heterogeneous_. Two or more such gases, hydrogen and nitrogen,
for instance, being comprised in the same cavity, there would be no
repulsion between the atoms of hydrogen and those of nitrogen, but
only between those of the same gas. This has been held to be equally
true, however many gases might be mingled, or whatever vapours might be
superadded.
1827. The idea is thus refuted, which ascribes the repulsive power to
the same elastic fluid, since in that case the diversity of the gaseous
atoms could not so affect the repulsive influence as to nullify it
between heterogeneous atoms, while sustaining this repulsion, where the
atoms should be alike.
1828. Moreover, as the rays of light have been found to be mere
undulations in the ether; the rays of heat, being perfectly analogous
in their attributes, must also be due to ethereal undulations. But
vaporization may be affected by radiant heat, and gases owe their
aeriform state to the same cause as vapor or steam; yet transient
undulations evidently cannot form a permanent combination, so as to
confer the durable elasticity of a permanent gas.
1829. It appears, then, that neither the doctrine of caloric, nor the
undulatory doctrine, as it is received, will explain the creation of
permanent gas. Under these circumstances a modification of the existing
opinions is called for. It has, for some years, occurred to me, that
the Newtonian doctrine of radiation might be associated with that of
undulation.
1830. The fact that radiant heat could be collected by a mirror so
as to raise the temperature of bodies placed in the focus, and that
this process could take place in vacuo, as ascertained by Sir Humphrey
Davy, had been adduced as unquestionable evidence of the materiality
of caloric, the supposed fluid cause of heat. But as the cold
proceeding from a snowball or any cold body could be collected by the
same process, it was urged by some chemists that the evidence of the
materiality of the cause of cold must also be admitted. Prevost met
this argument by suggesting that no body in nature is absolutely cold.
Every body, however refrigerated, is not so cold as to be incapable
of greater refrigeration. Hence all bodies being absolutely above the
zero of nature, are throwing off rays to each other, and where there
is equality of temperature, they do not cause any change in their
relative temperatures. The rays thrown off by A are compensated by
those which it receives from B, and _vice versa_. But if A throws off
to B more than B reciprocates, the temperature of A must fall until an
equilibrium is attained. Thus, A being the mirror and B the snowball,
the mirror is refrigerated, and causes a greater radiation from any
body situated about its focus. This explanation was generally received,
but to me, the following rationale, which I advanced, appeared
preferable:
1831. I assumed caloric to exist throughout the sublunary creation,
as the luminiferous ether is assumed to be diffused throughout all
space by the undulationists; the diffusion arising from the reciprocal
repulsion of its particles being similar to that which had been
supposed to cause the diffusion of caloric. There is the greatest
analogy between this diffusion and that which is known to exist in the
case of gases. The process is the same, whether the gas be dense like
chlorine, or thirty-six times as rare, as in the instance of hydrogen,
and in the luminiferous ether resembles the process by which hydrogen
is rarified, or might be rendered more rare, were the pressure of the
atmosphere removed.
1832. It is known that in any gas or gaseous mixture like that which
we breathe, if a deficit of pressure be caused in any spot, the
gaseous particles will quickly move toward it, in order to restore
the equilibrium of pressure, and that if, on the other hand, any
augmentation of pressure be produced at any spot, the gas will move
outward to restore the equilibrium.
1833. The particles being symmetrically arranged in lines, a row of
particles may be conceived to lie between every two remote points. If
we suppose any number of points in the focal body, and a corresponding
number in the surface of the mirror, it may be conceived that the
intervening ethereal or calorific particles will move in rows one way
or the other, as the pressure in the focal space may become greater or
less. Thus an effect is brought about, equivalent to that which the
Newtonian idea of radiation involves; lines of particles proceed from
the hotter points to the colder ones.
1834. The arrangement of the particles of caloric, which was
originally, in my view, confined to the sublunary creation, appears of
necessity to belong to the luminiferous ether, required by the theory
ascribing light to undulations, though the last-mentioned medium must
be endowed with ubiquity as above stated, so as to abound in every part
of space through which light reaches the eye.
1835. The undulatory hypothesis supposes that a wave-like motion being
imparted to a row of particles, by a luminous point in the surface of
the luminous body, is transmitted, like the sound producing waves in
the air, to the other end of the row.
1836. This undulatory progression has been roughly illustrated by the
transitory serpentine movements which may be made in a cord, stretched
like a clothes-line between the tops of posts.
1837. In order to make this illustration elucidate the conception which
I advance, we have only to suppose that the cord, instead of being
attached to the post, should be drawn rapidly over pulleys, and, while
thus actuated, be subjected to a cause of undulatory vibration. It
may be conceived that, by this process, the ethereal particles, while
performing all which the undulatory theory requires, might at the same
time perform all required by that of emission and material calorific
radiation. Directed upon a vaporizable liquid, the undulations might
perform the part of sensible heat; the ethereal particles, successively
combining, might furnish the latent heat requisite to the constitution
of vapour.
1838. Agreeably to Newton, the seven colours of the spectrum are due to
as many different kinds of radiant particles of various refrangibility,
or susceptibility of being bent from the rectilinear path when passed
through the same refracting medium.[40]
1839. According to the undulatory theory, the colours are caused by
diversities in the undulations producing them. Retaining this feature,
the last-mentioned hypothesis, as modified by myself, appears to
be competent to explain the phenomena of light as well as those of
vaporization, produced by calorific radiation, since not only is any
vaporizing liquid subjected to the transient effect of the undulations,
but also may combine with the ethereal particles as they come into
contact with it.
1840. Thus modified, the rationale of the rainbow, or prismatic
spectrum, would not be that the colours indicate as many varieties
of original radiant particles, but that they are to be explained
agreeably to the undulatory hypothesis, which ascribes them to as many
varieties in the undulations, just as the notes in music are ascribed
to diversities of vibration.
1841. The ether, under this view, performs the part heretofore
assigned to latent heat, by combining with solids so as to render them
susceptible of expansion, and of electrical conduction by being liable
to the polarization which constitutes electricity.
1842. Sensible heat, according to this aspect, is due to the vibrations
of the ethereal fluid, which is sustained by the sun, by ignition
in the interior of the earth, and by chemical reaction, including
combustion and respiration.
1843. The correctness of the inference, that conductors owe their
conductive power to ethereal matter entering into their composition,
has been insisted upon in my strictures on Farraday’s speculation in
some of the preceding pages. The facts admitted by this distinguished
investigator of nature’s laws, gave to me a basis on which to rest an
argument in favour of the existence of an imponderable cause of heat
and electricity in metals, which seems to me unanswerable.
1844. Agreeably to the hypothesis respecting which the preceding
preparatory suggestions have been made, gasification is not due to a
repulsive atmosphere of ethereal matter, severally appropriated to
each ponderable constituent atom, but to an attraction for every such
atom exercised by the ethereal fluid, such as water exercises toward
sugar, quick-lime, salt, or any soluble substance. The ether attracts
the particles of certain solids, and is of course reacted upon by them.
The particles thus attracted naturally distribute themselves throughout
it, at symmetrical distances. Hence the law of Pettit and Dulong is
verified, which, at least, holds good with all gasifiable atoms, that
their capacity is inversely as their atomic weight.
1845. The atomic weights of hydrogen, nitrogen, and chlorine
being severally 1, 14, 36, when associated with equal volumes of
the _imponderable_ ether, they will have still the same weight.
Equal volumes will weigh the same as the atoms with which they are
associated; and the capacity for heat, being directly as the volumes,
will be inversely as the weights, the calculation being the same,
whether ether or caloric be the imponderable principle to which they
owe their gasification. By concurring with those chemists, who estimate
the atoms of oxygen at 16, instead of 8, this gas will come into the
same calculation.
1846. When heterogeneous gases are confined within the same cavity,
that they should not react with each other is no more wonderful,
than that the same mass of water may at the same time hold different
substances in solution, which may add to its hydrostatic pressure
though they have no reciprocal reaction.
1847. Sensible heat appears to be due to vibrations in the ether, kept
up by the solar rays or central ignition within this globe. By the
heat thus acquired the self-repellent power of the ether is augmented.
When by refrigeration this source of repulsion is diminished beyond
a certain limit, the atoms of certain vaporizable particles, such
as those of steam and other condensible vapours, are approximated
sufficiently to attract each other, and consequently coalesce and are
condensed.
1848. It follows that light is due to _undulation_, sensible heat
to _vibration_, and electricity to the _polarization_ caused in the
ethereal medium, while either in a free, or in a combined state. Thus
this luminiferous ether performs the part heretofore attributed to
latent heat or caloric in one state; in another state, that of sensible
heat.
_Suggestions of Massotti, respecting the Nature of Matter._
1849. Massotti has suggested that all bodies consist of two kinds of
ultimate particles; that any two or more particles of one kind are
repulsive of each other, while any two or more of different kinds are
reciprocally attractive. Hence atoms are formed, consisting of one atom
of one kind and one of the other kind. Of course, were the opposite
forces exercised by the heterogeneous and homogeneous equal, the
resulting atoms would be neither attractive nor repulsive; but assuming
the attractive power to have the ascendency, the hypothesis would
account for the property of gravitation.
1850. Let the suggestions of Massotti be modified, so far as that
the extremities of each particle, whether of one or the other kind,
are to be considered as endowed with opposite polarities, like those
of the magnetic needle, as already suggested in the case of matter
in general. Then in one relative position of the extremities they
may be reciprocally repulsive, in the other reciprocally attractive;
likewise one of the kinds of matter, like the light-producing ether
of the undulationists, may pervade the universe, and be condensed in
a peculiarly great quantity within perfect conductors: all this being
premised, it may be conceived how the waves of opposite polarization,
which proceed from oppositely electrified, or in other words,
oppositely polarized bodies, cause the matter through which they pass
to be decomposed or explosively rent.
1851. As elsewhere stated, in large bodies of water, waves are the
effect of transference of motion successively from one part of the mass
to the other; the rolling of the wave causing nothing to pass but the
motion, and of course, the momentum is invariably consequent to motion.
The waves by which sound is transmitted, are analogous; nothing being
transferred excepting a vibration of the air, capable of affecting the
tympanum of the ear with the impression requisite to create in the
sensorium the idea of sound.
1852. Any affection of matter, capable of existing in successive parts
of a material body, so that while the body is stationary, the affection
passes from one part of the mass to others, may be considered as a wave
of that affection, as reasonably as the affection called momentum is
considered as producing a wave in water, when passing through it, as
above described. It is in this way that I consider that the term wave
of polarization may be applied to an affection of matter consisting
of an abnormal position of the poles of the constituent particles,
successively induced in rows of atoms, so as to proceed from one part
of the series to the other.
1853. And as two sets of waves, of which the hollows of one should
correspond with the elevations of the others, would, by being
associated, produce an even surface and equalization of the momentum
in the aqueous liquid, so, in opposite polarities, there might be
reciprocal neutralization by the coming together of the polarities.
_On Electro-polarity as the Cause of Electrical Phenomena._
1854. Agreeably to the view which I take of the present state of
our electrical knowledge, the phenomena designated under the name
of electricity are due entirely to a process which I designate as
polarization, and the consequences thereof. Those attractions and
repulsions which have been found to exist between particles of matter,
instead of being an endowment of the whole mass of each particle, seem
confined, as already suggested, to particular terminations or spots,
as we see this property on a larger scale in the loadstone or natural
magnet. In the body long known under this appellation, the attractive
power which it exercises is displayed usually at two distinct portions
of its superficies, which are called poles. When a piece of steel
wire is duly rubbed by either of these poles, it acquires a similar
attractive polarity, which always appears at the extremities. When
formed into an appropriate shape and freely suspended, such a wire
magnet constitutes the compass needle, having the wonderful and
all-important faculty of arranging itself within a meridian plane,
so as to be always nearly north and south; the same pole invariably
pointing in the same direction. The poles are named from the quarter to
which they point, one being called the north pole of the needle, the
other the south pole. This involves that the north pole of the earth
itself has nominally south polarity; the south pole, north polarity.
1855. When two suspended compass needles are sufficiently approximated,
it will be seen that between the poles which point in the same
direction, there is repulsion; between those which point in different
directions, attraction. When the dissimilar poles are brought into
contact, they adhere; and if left cohering, will continue attached for
any length of time; and while in that state of coherence, the magnetic
power of the poles thus touching, being neutralized, disappears.[41]
1856. If two needles be laid parallel, an interval between them,
the extremities being made to communicate by applying two wires of
suitable dimensions, also parallel to each other, the magnetic power
will be neutralized.
1857. It is inferred that analogous phenomena take place in the
particles of masses or surfaces which are endowed with chemical
affinity or even cohesive attraction.
1858. It is to the existence of the power by which these effects
are caused, at opposite terminations, that bodies, in congealing or
freezing from the state of liquidity, shoot into prismatic, oblong,
regular forms, called crystals. This is illustrated in the formation of
ice, which is seen to shoot into such prismatic crystals.
1859. When a pane of glass is so situated as to have the focus of a
solar microscope thrown upon any spot, so that the glass thus affected
may be between the eye of an observer and the microscope, any small
crystals formed are greatly magnified. Hence if the focal space be
moistened with a solution of certain salts, the solvent evaporating,
crystallization ensues, and is seen to form appropriate figures for
each salt employed. It is owing to this property that when certain
solutions of various substances are evaporated, the soluble solid, as
it is deposited from the solvent, arranges itself longitudinally; one
atom attaching itself to the pole of another, until it creeps over the
sides of the vessel in great quantity. The appearance of arborescence
in certain minerals is thus accounted for. When an amalgam of mercury
with silver is hung by a platina wire within a bottle of a solution
of silver in nitric acid, there is formed a beautiful branching of
silver filaments. These are longer, though more slowly formed, as the
solution is more dilute. In very dilute solutions I have seen prisms of
silver of more than an inch in length, so delicate, that but for the
brilliancy of the surface they could not have been detected by the eye.
1860. Farraday distinguished two kinds of polarity—ferro-magnetic
and dia-magnetic. That above described as taking place between steel
magnets is designated as ferro-magnetic. Dia-magnetic particles under
magnetic influence take position at right angles to that which would
ensue from ferro-magnetism.
1861. This explanation being premised to enable the student to
comprehend what is meant by polarity, I will proceed to explain
electric phenomena, according to the theory which I hold.
1862. It is expected that the preceding discussions have prepared the
reader to conceive that the atoms of all ponderable matter are endowed
with two analogous but opposite polar powers, which we term polarity.
That in any two atoms the dissimilar polar powers tend to make them
unite, the similar powers having the opposite tendency. That in any
inert mass the opposite powers or polarities are in contact, and thus
reciprocally neutralized.
1863. It will be also understood that the ethereal fluid which pervades
the universe as the means of illumination is assumed to consist in
like manner of atoms or particles which are endowed with polarity, so
that when the opposite poles are in proximity, there is neutralization:
repulsion, and disturbance, when similar poles are approximated. This
being premised, the allegation may be intelligible, that when bodies
are electrified, the poles of the component atoms or particles are
conceived to be deranged from their natural position of reciprocal
neutralization, so that they react with exterior bodies, disturbing the
poles of their constituent particles, and thus electrifying them by
induction.
1864. This abnormal state of disturbance, is conceived to be produced
on glass or resin, or any electric, when duly subjected to friction.
1865. Thus when in an electric machine a vitreous surface is rubbed by
a leather cushion, the particles both of the leather and glass surfaces
are deranged from their natural state of reciprocal neutralization,
and present their poles in an active state, and the glass surface,
moving through the ethereal medium, (812) polarizes it as it passes,
the ether resuming its normal state till the ethereal atmosphere over
the conductor is reached. To that it imparts durable polarity; the
metallic superficies of the conductor taking the opposite state, so
that the charge is retained until the glass goes to and returns from
the cushion, with a farther supply of polarity.
1866. The charges of polarization received by the plates at each
succeeding revolution of the plate or cylinder, is divided with the
ethereal atmosphere over the conductor, and this process is reiterated
till the frictional power has accomplished its maximum effect. Then
the conductor is said to be charged positively, according to the
theory of one fluid, and vitreously, according to that of Dufay, or
the theory of two fluids. Meanwhile, if the cushion communicates duly
with an insulated conductor, a process perfectly analogous to that
just described has been charging that conductor, _pari passu_, with
the one first mentioned. By these means we have two excited or charged
conductors.
1867. If, before charging these conquerors, two scalps of hair be
severally situated on them, it will be perceived that, as the charging
proceeds, the hairs on each of the scalps rise, and endeavour to keep
away from each other. But, meanwhile, the whole of the hair on either
is attracted by that on the other conductor. Moreover, on touching both
conductors with any metallic rod, simultaneously, the whole of the
excitement disappears, and the hairs assume their normal position.
1868. In producing this discharge, iron is not more effective than
any other metal. It is, in fact, known to be less competent for this
species of conduction, than copper, silver, or gold.
1869. When the conductors are excited they have a powerful effect upon
gold leaves, suspended as in the electrometer.
1870. The state of the conductors, when excited, as described here, is
said to be _static_. Such a state of excitement is distinguished as a
_statical_ charge of electricity.
1871. In the next place, if we procure a horse-shoe magnet, lay it
on a table, cover it with a sheet of paper, and then sift over it
iron filings, we shall see the shape of the magnet delineated upon
the paper, by the filings arranging themselves above its corners in
preference. But as the sifting proceeds, the filings will be seen
to extend themselves in filaments, so as very much to resemble the
electrified hair above described. A tuft of the ferruginous filaments
will be formed upon each pole of the magnet, each filament avoiding
its neighbours, as far as possible. But while each filament, in either
tuft, avoids every other in its appropriate tuft, the whole of the
filaments in one, are attracted by those in the other. Thus, the
charges of polarity which cause each similarly polarized filament to
avoid those in the same state, induce those polarized by one of the
poles of the magnet, to attract such as are polarized by the other pole
of the magnet.
1872. Here is, so far, a great analogy between the phenomena of the
polarization of filings and the polarization of the hair, above
described. But then there is this difference: excepting iron, cobalt,
and nickel, there is no metal which can, by contact with the poles of a
magnet, neutralize the polarity by which the iron filings are affected;
and even these metals produce this result by a process, the inverse
of that by which charges of statical electricity are neutralized. In
fact, the magnetic metal, far from acting as a discharger, acts as
a keeper; and a piece of iron, of a suitable shape, applied to the
terminations of a horse-shoe magnet, prevents the gradual diminution of
the magnetism, which otherwise ensues. Hence the name keeper is applied
to it, as well as armature, derived from the French.
1873. It will be perceived that, in a steel magnet, the charges are
sustained at the terminations of a conductor, which, as estimated by
Cavendish, conducts electricity with a velocity two hundred thousand
times as great as water.
1874. The charge of the conductor of the machine is superficial, a gilt
globe of glass holding as good a charge as a solid globe of metal;
and, moreover, in this superficial charge, the ether and the air
participate, undergoing a polar affection, analogous to that of the
filings exposed to the influence of the magnet.
1875. On the other hand, in the use of the steel magnet, the charge is
internal, and, other things being equal, increases with the quantity
of iron charged; neither the air nor the ether participate in this
magnetic charge. There is no mode in which the charges of the poles
of a magnet can be made to pass from one to the other, through any
interposed conducting mass.
1876. The retention of the charge seems to be dependent upon a state
of the particles in which they are capable of being deranged from
their normal position with a certain degree of extraneous influence,
and can only resume their natural relative position by a contrary
application of a similar agent. Although steel differs from iron only
in containing, as an ingredient, one-fiftieth of carbon, this gives it
the highly valuable property of hardening, when suddenly refrigerated;
a result which may be accounted for by supposing that, in consequence
of the sudden exposure to a powerful conducting medium, there is a
sort of a jerk by which the particles loose from their midst an undue
portion of their ethereal constituents, and cannot recover their normal
arrangement after the refrigeration. When this effect is reached to
a maximum, the steel is so brittle as sometimes to fly into two or
more pieces when left to itself. When soft iron is subjected to the
magnetizing process, it exchanges one polarity for the other with such
speed, that, in some electro-magnetic instruments, this reversal is
effected more than one hundred times in a second; but precisely in
proportion as the magnetism is readily received, it is more readily
lost. On the other side, when hardened to a maximum, steel can scarcely
be magnetized at all. Thus, to have a permanent magnet, we must employ
the metal in a state of induration between the extremes. These facts
tend to corroborate the inference that magnetism is dependent on the
relative position of the ferruginous particles. It is presumed that the
ferruginous particles of which the filings consist indicate, by their
direction, as seen externally, the direction in which the constituent
particles of the magnet are situated beneath the metallic surface.[42]
1877. If to a wire, connecting the poles of a galvanic battery, iron
filings are applied, each ferruginous particle becomes a little magnet,
and displays exactly the same disposition to unite in filaments as
has been represented to take place when they are exposed upon a sheet
of paper, to the influence of a magnet supporting it. But while this
affection is thus identical with that induced by the steel magnet, it
differs therefrom, in its being as transient as the galvanic discharges
to which it owes its existence. These, at the lowest estimate, are
sufficiently rapid to go round the globe in two seconds; whence it
may be conceived that the time taken to percur a few inches of wire
must be almost infinitely brief. Hence, although the filings continue
in a state of magnetization so long as the action of the battery is
sustained, and the wire kept in due contact with the poles of the
battery, it is only by a rapid reiteration of discharges, that this
result is effected.
1878. As the relative position of the particles composing the steel
magnet has been inferred to be indicated by that of the movable filings
which they influence, we may suppose the position of the particles
composing the wire, to be indicated by that which the filings take by
which it is encircled. These are situated always as if forming tangents
to the circumference of the wire, and hence it may be perceived that
the metallic particles, forming the wire, have been shifted from their
normal position, parallel to the axis, so as to take that tangential
direction which the magnetization evinces.
1879. On one end of the wire being in communication with one pole of
a voltaic series, on touching the other pole of the series with the
other end of the wire, filaments of the particles previously situated
parallel to the axis, are jerked out of the normal position with
an inconceivable quickness, the discharge, however, not affecting
successive parts of the length absolutely at once, but successively; so
that there is a time required for the process, however inconceivably
minute it may appear to us. The effect upon the filaments of filings,
at the different ends of the wire, are perfectly simultaneous, and the
effect analogous, but different in this respect, that the positive
poles are presented externally at one end, the negative at the other,
so that, when the polarizing affections meet at an intermediate point
within the wire, neutrality ensues.
1880. Thus it will be perceived that no current passes through the
wire, any more than the water which is seen to form a wave, on one side
of a lake, passes with the wave which is seen apparently to proceed
to the other side. Notoriously, in this case, nothing passes but the
momentum, which is successively imparted to successive portions of the
intervening water; so, in the galvanic discharge, successive portions
of the intervening wire are affected by the original disturbing jerks,
of which the power passes from each portion to that next beyond it,
just as the momentum in the case of the aqueous wave.
1881. Upon these considerations I hold myself as warranted in calling
the affections of the wire, as described, _waves_ of polarization, not
that the affection of the wire has the smallest similitude to that
with which water produces waves, but that, in both cases, there is a
successive communication of a property. It is well known that there
is this analogy in the two cases; in either, opposite waves, on due
meeting, produce reciprocal neutrality.
1882. The neutralization of the electro-polarity induced upon the
charged conductors (1867) by touching both at the same time by a
conducting rod, is effected in some degree analogously to the process
in the voltaic discharge; since waves of opposite polarization are
produced at each extremity, and, rushing toward an intermediate point,
are neutralized by meeting. But the polarization in the case of the
conductors, as has been stated, (1874,) is superficial, and extends not
only to the surfaces of the conductors, but likewise to the surrounding
ether and air, and does not affect the ponderable atoms of the wire
unless the charge be too great to pass in this superficial manner. In
that case, being condensed upon the wire to a state of great intensity,
it causes a polarization of the atoms composing it, similar to that of
the voltaic discharge, though less durable.
1883. From the preceding exposition it follows that the conduction
and insulation of that species of electricity which is excited by an
electrical machine or other frictional processes, exists upon the
superficies of insulated masses, or that of the circumambient particles
of the air or ether. This frictional electricity likewise passes
preferably over the surfaces of conductors, so that the moistened
surface of glass, or other non-conductors, conveys it with enormous
facility. It is notorious, that when the air is moist, electrical
machines are paralyzed. But this cannot be in consequence of the moist
air acting as a conductor. Agreeably to some experiments which I made,
a fog from hot water does not act as a conductor. Evidently, were a fog
or a cloud a conductor, the air and moisture forming a thunder cloud
could not be electrified, so as to give the discharges which constitute
lightning.
1884. It is well known that a tube will carry more lightning than a
rod, of which the sectional area should comprise the same quantity of
metal. Yet, when the wire is too small to carry a charge outside, it
is acted upon intestinally and may be explosively deflagrated. But
while the existence of a film of moisture upon the glass legs of an
electrical machine, may paralyze its power, to a powerful galvanic
battery moisture is well known to be essential.
1885. If the poles of a powerful voltaic series, while highly charged,
were severally to have a conducting communication with the conductors
of an electrical machine, it would discharge them so rapidly, that
the most active working would not enable them to give a spark; yet at
the poles of the same series there might be charges accumulated which
would, in effecting chemical decomposition, heating, deflagrating wire,
or inducing magnetism, be immensely superior to that created by a
machine.
1886. Farraday’s reasoning and observations, founded on the idea
that the only difference between galvanic and frictional electricity
was that between quantity and intensity, led him to take up the idea
that a grain of water with an equivalent of zinc would evolve as much
electricity as sixteen millions of square feet of coated glass, charged
by a powerful machine of fifty inches in diameter. I am surprised that
Farraday did not consider his premises erroneous, when he found them
involving such startling conclusions.
1887. The source of this startling inference was, I think, as follows:
Farraday entertained the opinion, that the only difference between
voltaic and frictional electricity was that of quantity and intensity.
He went so far as to intimate that this opinion would be entertained
the more confidently as the electrician forming his decision should
be better acquainted with the subject. I advanced what appeared to me
unanswerable objections to this conclusion, but such as were not deemed
by him worthy of reply. Unduly confident in his postulate, Farraday
first ascertained the greatest effect which could be produced by a
certain number of turns of a powerful machine, with a fifty inch plate,
in causing a deviation of the galvanometric needle, and then, comparing
the quantity of zinc and water required to produce the same effect
through galvanic action, by a rule-of-three statement the result above
mentioned was obtained. In my view the error arose from overlooking
the fact that in the one case the whole discharge was exercised in
polarizing the ponderable matter, while in the other only a portion of
the discharge was thus employed, being only a secondary effect of the
polarization of the circumambient medium. Only that portion of the
charge which was forced into an association with the ponderable matter,
had any effect on the galvanometric needle.
1888. According to Gaziot’s experiments, a Grove’s battery of 320
pairs would not give a spark before contact at any distance, although
frictional machines, proportionally powerful, have given sparks at
twenty inches.
1889. Thus the laws of conduction and insulation, as respects the
two kinds of electricity in question, are different; the waves of
polarization are in the case of the galvanic circuit confined to
absolute contact with conducting ponderable matter. It cannot pass
through the electrical medium or the air by the disruptive process.
When once a passage has been made for it, it may pass convectively,
carrying with it the polarizable matter, as may be seen in the arch
formed between the poles of a powerful voltaic series after contact.
1890. This arch cannot be formed between two metallic points, because
none but those of a most fixed and infusible nature can support the
heat produced. It is only between charcoal points that it can be
created, because no other competent conductor is infusible at the
temperature of its volatilization. It is in fact only by the process in
question, that charcoal can be volatilized _per se_. It may be inferred
that as those waves of electro-polarity which require the presence of
ponderable as well as ethereal matter cannot pass over an interval
without the assistance of ponderable matter such as is supplied by the
coal. On contact with each other, the points completing the circuit
are subjected to an intensity of the polarizing power which causes the
carbon of the points, in the state of vapour, to become associated
with the ethereal waves, and thus produces the flaming arch, which
distinguishes the scene of reciprocal neutralization.
_Of Mind, as existing independently, and as distinguished from Matter._
1891. Three ideas must coexist in every rational being; nihility, mind,
and matter. We can, of course, conceive of a perfectly void space,
and likewise of a mathematical point, which designates a position not
an entity. Yet, position cannot be determined without surrounding
entities, between which this point exists, without having claim to any
portion of those entities, whether there be only one actual material
surface, or where several are cornered together. Of such points we have
already treated, as forming at the immovable centre of a rotating mass,
so that a centre is, of course, one state of the existence of such a
point.
1892. After the considerations already presented, it will be seen that
there is great difficulty in conceiving of the existence of an atom of
matter endowed with polarity, and of course with two centres of two
analogous, but opposite and irreconcilable forces. And we must consider
that there are more than fifty such heterogeneous elementary atoms,
all endowed with various degrees of affinity, so as that two may unite
energetically to the exclusion of a third. This is designated as a
case of decomposition, and may be exemplified by the process in which
water is explosively decomposed by potassium, with which the oxygen of
the water unites to the exclusion of hydrogen. When we see that from
seven parts, by weight, of charcoal, and about nine parts of water,
sugar ensues; that the sweetness with which this sugar is endowed, is
the result of a difference between this substance and starch, in the
proportion of the watery elements: starch consisting of less water than
sugar, with the same amount of charcoal; when we learn that twelve
parts, by weight, of charcoal, fourteen parts of nitrogen, and one of
hydrogen, constitute the deadly prussic acid; and when, in fact, we
discover that the atoms of matter which compose our flesh are capable
of entering into as many active chemical combinations as the beads of
a kaleidoscope can be productive of figures, then it will be manifest
that the phenomena characterizing what we call matter, as well as the
powers of that matter, are such as to prove our utter incapacity to
comprehend the powers and properties of material atoms, and that we
must not object to any wonder that nature may produce, because it is
beyond our comprehension.[43]
1893. The belief in the powers displayed by matter does not then result
from their being explicable, but from their being evident, just as
the elaboration of the chick from the egg demonstrates the fact that
the yolk and the white have been converted into a chicken without our
being enabled to comprehend the process by which it has been effected.
Such being the imperfection of our knowledge respecting the intricate
nature of matter and its reactions, it seems to me inconsistent that
there should have been such backwardness to believe in the independent
existence of mind, of which the phenomena and properties are quite as
evident as those of matter, the mode of existence and operation in
either case being inscrutable.
1894. The great distinction between mind and matter is the presence
of will on the one side, and the absence of it upon the other. _Vis
inertiæ_ is the antipodes of will; and if gravitation have any
association with will, it will be that of the Creator; but in the inert
mass actuated, it serves only to add to the evidence of incapability of
self-actuation.
1895. Passion and reason, the parents of will, are properties as
manifest as those which, surrounding a centre, give to it that idea of
a central force which indicates the presence of material atoms, though
it does not constitute them, as I have urged.
1896. The existence of _vis inertiæ_, gravitation, and chemical
affinity, is not more evident as properties of ponderable matter than
reason and passion and consequent will are of mind; nor is will less
evidently the offspring of reason and passion, than momentum is of _vis
inertiæ_ and gravitation. The existence of these attributes of mind is
as evident as is the existence of those of ponderable matter, and the
incomprehensibility of their origin or mode of operation should no more
be an obstacle to belief in the former case than in the latter.
1897. Nothing is more thoroughly fundamental and essential in the
doctrine inculcated by revelation than the omnipotency of the will of
God. According to Scripture, the whole heaven and earth, and all that
is in them, sprung into existence in consequence of the fiat of the
Deity, whose will, under the designation of “overruling providence,”
is alleged to regulate every thing, even to the fall of a sparrow,
or the advent of a pestilence. It follows that the suggestions which
I have made respecting the powers of mind are perfectly orthodox,
so far as the mind of the Creator is concerned; and as, according
to orthodoxy, man is made after God’s own image, however humble and
minute may be the being so made, his mind, so far as it exists, must
be, within the sphere allotted to it, existing upon an analogous
footing to that of its author. The idea of all things coming from the
creative power of God as the first cause, involves the existence of
the divine-will power, of the first cause; and consequently, beings
endowed with an analogous will, must, so far as they have any available
existence, be endowed with will-power, of which the potentiality may be
more extensive in spirits than in mortals.
1898. It is because there is no other imaginable power which can be
productive of the rationality of the universal creation, that forms the
great argument for assuming the will of a reasoning Deity to be the
cause of causes. Vain were it to appeal to any irrational force under
the name of odylic, or any other, to explain the divine attributes
on which this argument reposes. In like manner, the assailants of
Spiritualism cannot find any nominal force, whether new or old, which
can explain the rationality of the results which I have submitted to
the public in this book, as coming from the minds of my spirit friends.
_Of Spirit independently, or as distinguished from Mind and Matter._
1899. It has been alleged above, that three ideas must exist in the
conception of every rational being; nihility, mind, matter.
1900. Mind is distinct from matter in its usual acceptation; but it
also differs from nihility. There are some attributes common to mind
and matter; since they cannot be considered as nothing, they must both
be something. Therefore, the word thing applies to either, and thing
is sometimes received as synonymous with matter. But between these two
kinds of things, mind and matter, we have an intermediate thing called
spirit, which is sometimes confounded with mind. In its original sense,
this word merely denoted a thin or refined matter, such as air, wind,
breath. In chemistry, it has been applied to every thing obtained by
distillation, as, for instance, spirit of wine, spirit of salt, spirit
of nitre, of vitriol, spirit of turpentine.[44]
1901. Hence, by analogy, when the mind of a mortal, after death, was
seen, or supposed to be seen, in a shadowy form called a ghost or
shade, it was conceived to be the spirit or essence of the mortal body
which it had inhabited. It was the body which the mind took or kept for
its integuments after abandoning its perishable mundane _casket_, as
the spirits are wont to call the carnal body.
1902. It is difficult for us mortals to conceive of mind without such a
spiritual body. Yet, agreeably to information from my spirit friends,
the substances of which the bodies, the country, and habitations of
spirits are constituted, seem to have the attributes of materiality
no less than the substances of which the bodies, the territory, and
the habitations of mortals are constituted. Their spiritual substances
perform for them the same offices as our material substances do
for ours, yet it is expedient to distinguish them by different
appellations, and those cited here have been sanctioned by custom at
least as far as the time of St. Paul, or when these words in Genesis
were first used: “The spirit of God moved on the surface of the water.”
1903. Hence, the words materialism and materialist have been made
synonymous with unbelief or unbeliever in a future state of _spiritual_
existence.
1904. Spirit has also been confounded with mind or soul, or so
associated that we speak of the spirit of a friend, when intending to
convey the idea of soul or mind.
1905. The soul seems to be understood as the basis both of the
passions and the reason, uniting both the power of thinking and
reasoning with those of loving and hating, of benevolence and
malevolence, so that even the soul of Jehovah has been represented in
Scripture as being actuated by jealousy, wrath, and vindictiveness.
1906. According to information from the spirit world, spirit is
viewed as the clothing of the soul, and is not constant in its
characteristics; but, on the contrary, varies with the plane which it
occupies, so that its density is inversely as the rank attained. It is
on this account that the inferior spirits cannot rise above the level
to which they rightfully belong.
1907. The impression is conveyed that there is a state to be attained
in the spiritual heaven, wherein the tenuity of the integuments of the
soul are still more refined.
1908. According to the speculation in which I indulged in a previous
page, a centre cannot differ from the nihility involved by the
conception of a mathematical point, without a circumambient something,
to which the difference is due, and, however difficult to conceive in
what way the attributes of a human soul are associated about the centre
whence their influence proceeds, this difficulty, having been shown to
exist no less in the case of ponderable atoms, would be an objection to
the existence of matter as much as of mind.
_Of the Soul, as distinguished from Mind and Matter._
1909. The word mind is much used as synonymous with intellect or
understanding, though it seems to me we consider it as more or less
associated with the passions which actuate it. The word soul, on the
other hand, involves the association of every thing which distinguishes
a being capable of passion, and competent to reason, from a corpse.
It is remarkable that, as spirits become more pure and intellectual,
they should be alleged to become more refined in their spiritual
integuments, thus removing further from the mundane state, and becoming
less capable of giving those manifestations in which violent movements
are witnessed.
_On the Odic, or Odylic, Force._
1910. There never was perhaps a more eloquent exhibition of that which
has been designated as _ratiocinatio verbosa_, than in the appeals made
to the odic force as the means of explaining spiritual manifestations.
It may be inferred, from the speculation into which I entered, when
treating of mediumship, (806,) that there is a spiritual light and
spiritual electricity, which performs for spirits in the spiritual
world what our electricity and light does for us in this world. It
was pointed out that the term magnetism had been applied to mesmeric
phenomena rather in consequence of an analogy between them and those
of electro-magnetism, than from any identity. To this spiritual
electricity, mortals, in their spiritual organism, which coexists with
the mortal body, during mundane life, are liable; being unconsciously
under its influence.
1911. The phenomena of mundane light being ascribed to the undulations
of an ethereal fluid pervading the visible universe, (1831,) and
electricity being ascribed to the polarization of the same fluid,
so the spirits ascribe _their electricity_ and _their light_ to the
undulation and polarization of an analogous ethereal fluid. It is to
this ethereal fluid of the spiritual world, that the phenomena called
odic belong, as I conceive. We may speak of that ether as the odic
fluid, and we may designate the light and electricity which it produces
as odic light, and odic electricity.
1912. But the use of the term force, as applied either to the ether
appropriate to this mundane sphere, or to that which belongs more
especially to the spirit world, seems to me erroneous. Imponderable
fluids may be instrumental to forces, but, _per se_, cannot have force.
No imponderable material fluid can _per se_ have any force, unless
that of the reciprocal repulsion of particles, which causes their
equable diffusion and resistance to condensation. Electricity has less
force in proportion as it is more isolated. In vacuo it passes more
diffusely and with less noise in proportion as the vacuum is more
perfect. The violence of electrical phenomena is always dependent upon
the reaction of the ponderable masses upon or between which it acts.
In proportion as the matter on which it operates is more favourable
to its condensation therein, or thereupon, the more violent is the
deflagration or explosion which results. But in all the phenomena
which have hitherto been recognised as the objects of strict physical
examination, _vis inertiæ_ has been indispensable to the exhibition
of force. “Give me but where to stand, and I will move the world,”
was the exclamation of Archimedes; but the conviction thus expressed,
of the necessity of a resisting basis, is universally recognised. In
other words, there can be no action without reaction, whether chemical,
mechanical, or muscular force be applied. Of course, it is preposterous
to speak of an _isolated_ imponderable physical fluid, as possessing
force _per se_. When left to itself it would remain inert, like any
other inanimate matter. Clearly, isolated action on the part of such a
fluid cannot be shown in any case whatever.
1913. Reichenbach alleged the substance or principle to which the name
odic has been given to be visible, but he did not adduce any instance
of its acting as a moving power so as to justify its being designated
as the odic force.
1914. It is, however, unnecessary that those who admit the existence of
an invisible ethereal medium through which, _without muscular contact_,
or agency, effects are produced by will, should concur in their
opinions respecting the nature of that imponderable principle. The
question between those agreeing in the preceding principles, is whether
it is to the will of mortals or to the will of disembodied spirits
that such manifestations are to be attributed. I should think that no
person who shall have read the communications which I have introduced
into this work, as coming from my spirit friends, can ascribe those
communications to the medium and myself. They must either suppose
that there is a wilful manufacture of the wonderful and interesting
information therein contained, setting aside the test conditions,
through which they are sanctioned, as unreliable; or they must ascribe
a wonderful fertility to the minds of the media and myself, through
whom they have been obtained.
1915. So far from the ideas being obtained from my mind, which proceed
from my spirit father, that he and I cannot come to one opinion on some
points after much discussion. My father and sister have, by reiterated
communication, as well established a conviction on my mind of their
being that which they allege themselves to be, as if a correspondence
had been carried on with them for the same space of time, say eighteen
months, while they should be residing in another part of the country.
1916. But the whole superstructure built up by the most confident
among the recent assailants of Spiritualism, Mahan, rests on the error
already exposed in the case of its commission by Dr. Bell.
1917. It is assumed that spirits can never tell any ideas which do
not exist in the minds of some persons present. Who was present when
my spirit messenger conveyed to Mrs. Gourlay the request to send her
husband to bank to inquire when a note would be due? Again, when cards
were selected without the denomination having been seen by any mortal
present, how could the denomination of the cards be spelt out upon the
alphabetic disk?
1918. In his work, Mr. Mahan assumes that the odic force is identical
with that which is the immediate cause of the spirit manifestations.
Agreeably to the considerations above presented, no imponderable
material principle, such as the ether of the undulation theory is
supposed to be, can be a force. The only part which it can perform is
that of being a medium of force. The fluid of electricity was never
assumed to be a moving power, neither according to the Franklinian
hypothesis of one fluid, nor that of two fluids, according to Dufay.
Without chemical or mechanical disturbance, they would be as still as
the water in a pond during a perfect calm.
1919. There is evidently, however, in nature, an imponderable cause of
motion, and of other changes, more complicate than simple motion, and,
I believe, only one such cause, and that is mind. No one who attributes
the creation to the mind of the Creator, but must admit that the mind
of the Creator and Ruler of the universe is the moving power of the
universe. It must also be admitted that the mind of man, as a moving
power, is very minute in comparison with that of its Author, or Source,
but still resembling it so far as it reasons, and obeys the dictates of
that reason, and causes matter to move in consequence of its designs,
desires, wishes, or emotions.
1920. But if this will of the Creator exists, it must have some medium
through which it reaches the objects which it influences, just as the
ether of the undulationist is necessary to the transmission of light.
It is through this medium that gravitation exists as one of the effects
of divine will, since, although it appears to be a property of matter,
it is inferred to be no less the effect of an habitual exercise of
volition, than the erect posture preserved in man, by analogous means,
unconsciously; whence, in him, it ceases with sleep. The human will,
within its comparatively minute, humble sphere of action, must require
also a medium analogous to that through which God acts; otherwise,
how does a thought so quickly move the toe? While encompassed by its
perishable tenement, there is a certain extent of this will-power
enjoyed through the laws of God; but on casting off this envelope, the
spirit, to be qualified for its new state of existence, becomes endowed
with more extensive power of the nature in question.
1921. This power of the will exists and is displayed in the mesmeric
phenomena, where the will of one individual dominates over the limbs of
another. The power of the will of an individual over his own muscles,
not only in the usual movement, but in producing a rigidity of the
muscles of the arm or thigh, is of course notorious. But it appears
that there are some persons morbidly susceptible of this rigidity,
or at least preternaturally liable to it. Again, others have a will
which is, in some degree, preternatural; hence, when such persons are
in proximity, the one can actuate the muscles of the other, and even
modify the impressions on the brain.
1922. Spirits, as above stated, appear to be endowed with this
will-power to an extent proportioned to their necessities. Hence it was
substantiated by my spirit father in the first instance, and by the
convocation of spirits in the second, that they, like the genius of
Aladdin’s lamp, can create, in their own world, the objects of rational
desire or fancy by a _fiat_, but their will-power cannot directly move
mundane bodies. In order to effect this, they must avail themselves of
the coarser medium of the human will-power, in which case they act, as
one mortal may act upon the will-power of another in proximity. The
will-power aura of human beings and of spirits seems to emanate from
their organism respectively, and, no doubt, connects duly with that of
God. Hence, there is thus, that association of the divine will, with
all animated beings, which is suggested by the popular theology. The
will, and the aura through which it acts, varying with the organism
with which it is associated, it requires a certain coincidence in the
attributes of a spirit and a mortal, to enable the former to use the
aura of the latter to produce any manifestation of its will or ideas.
But so far as this coincidence exists, the power is enjoyed. That such
coincidences have arisen, I conceive must be evident from the careful
consideration of the facts which I have recorded in this work.
1923. The question is put by the Rev. Mr. Mahan, why the odic force,
existing in nature, may not be productive of the results ascribed
to disembodied spirits? He overlooks the fact that no inanimate
imponderable principle can be, _per se_, a moving power; that inanimate
matter does not move itself. Then, as I understand, agreeably to
another phase, he inquires why may it not become an instrument to the
minds of the mortals concerned?
1924. In the first place, there are facts within my experience which
cannot be explained by any possible exertion of any mundane mind,
were those concerned to concur in striving to accomplish the result.
Thus, how would it be possible for Mrs. Gourlay and myself to have
brought about the result of which an account has been given in the
supplemental preface of this work, and upon which remarks have been
made in other pages? It is utterly impossible that, by any imaginable
process, Mrs. Gourlay, having no previous hint, could have become the
instrument of my volition at the distance of nearly a hundred miles
from Philadelphia, and when, at the time, she was intently engaged in
receiving, as she alleges, a communication from her spirit mother to
her brother, who was her visitor from his abode in Maine.
1925. Again, it cannot be imagined that things would be communicated
by my spirit father and others, of which I was ignorant when they
were made. The same may be said of Mrs. Gourlay, as she knew nothing
of the facts communicated to her, for me. Then, when the narrative of
those facts was read over to the spirit, there were often things to
be explained and views to be justified, in opposition to my previous
impressions. Conversing frequently with Mrs. Gourlay, I know that she
had none of the important impressions respecting the spheres, which
were conveyed through her for my edification.
RELIGIOUS ERRORS OF MR. MAHAN.
_Proposition of Mr. Mahan._
1926. “Evidence that the Scriptures are given by inspiration of
the Spirit of God, as contrasted with the evidence, that the spirit
manifestations are from the spirits of men.”
1927. The Rev. Mr. Mahan, not satisfied with endeavouring to refute
Spiritualism directly, devotes some pages of his work to the object of
bearing it down by the weight of Scriptural superiority, both as to the
evidence, and its moral tendencies. This renders the expediency of the
strictures which I have made, or may make, on the other side of the
question, unquestionable.
1928. There are several truths, which I deem to be axiomatic, which
are irreconcilable with the truth of Revelation, (18 to 20.) Merely
to state them is to refute Mr. Mahan’s allegation above cited. With
readers who will not admit the axioms to which allusion is made, I must
agree to differ. (See page 34.)
1929. In the first place, I have represented it as a contradiction to
allege that an omnipotent, omniscient, and prescient God can subject
any thing to probation, (1380.)
1930. In the next place, I hold that an _omnipotent_ God cannot wish
men to have any religion, without that object being effected.
Will not any event arrive
For which both will and power strive?
Must not any result obtain
Which power unites with will to gain?
1931. I answer these queries in the affirmative, and of course consider
the theology of Revelation as involved in a contradiction, so far as it
represents an _omnipotent and prescient_ God _as wishing any creed to
be adopted which has not been adopted_.
1932. As a corollary to these axioms, it results that God never has
performed any miracle for the purpose of conveying a knowledge of
the true religion; simply because all that have been alleged to have
come from God have only produced religious discord. Of course God,
foreseeing the failure of those miracles, would not have resorted to
them.
Did God a special creed require,
Each soul would he not with that creed inspire?
1933. This I answer affirmatively. The truth of the affirmative is as
clear to my mind as any of Euclid’s axioms.
1934. Another conclusion I consider as inevitable: that no document can
be substantiated by the facts of which it furnishes the sole evidence.
1935. In this predicament I place the Bible, the Koran, the Shaster, or
Veda, and the Zendavesta, or any religious record of antiquity.
1936. Manifestly, a record made by man can have no higher authority
than that of the men whose testimony it records, and those by whom it
was recorded.
_Of the origin of the Books of Moses no higher evidence exists,
according to the testimony of the Bible itself, than that of an
obscure priest and a fanatical king._
1937. If we are to judge of the Jewish priesthood by the example
afforded by Samuel, we have no more reason to trust a Hebrew pontiff
than a Romish pope, (1091.) Bishop Hopkins has sufficiently shown how
far priests are to be trusted, (1296.) What would be said of any book,
alleged to be due to Divine inspiration, if it had, agreeably to its
own authority, an origin no more reliable than the allegation of a
priest that it had been found in a temple or church, there being no
other evidence of its not having been forged by the priest, or his
accomplices, than his own allegation? What better evidence would there
be of the sacred origin of such a document, than there is of the Book
of Mormon—the Bible brought forward by Joe Smith? Yet the following
quotation will show that there was no Bible in use in Judea in the
reign of Josiah, 350 years after the reign of David, and just before
the Babylonian captivity; and that, in consequence, idolatry had to a
great extent superseded the true worship.
1938. Under these circumstances, the high priest alleged a copy of the
Bible to be found, and sent it by a scribe to the king. This monarch
had lived in such ignorance of the existence of this holy code, that he
was thrown into a state of such deep penitence for the sinful omissions
arising from his ignorance, as to rend his clothes by way of expressing
his sorrow. Moreover, orders were forthwith given to have the abuses
abated, which had been introduced solely through ignorance.
1939. I view this evidence of the highest importance at this time,
when such men as Mahan, and the anonymous author of the parodied
letter, (1182,) are appealing to the Bible as the inspired word of
God, and thus making God sanction a catalogue of atrocious crimes
and indecencies, and when this imposture is to sit as an incubus
on those truly moral impressions which the blessed spirits of the
immortal Washington and other worthies, as well as my honoured father,
would communicate for the amelioration of the religion and morals
of mankind. I repeat, that I consider it of immense importance that
attention should be called to the questionable foundation on which
these pretensions to inspiration are erected. I shall, therefore, not
only quote a portion of these pretended _words of God_, but also that
part of a chapter in the Book of Josephus which narrates the same
all-important occurrence more fully and satisfactorily, though giving
the same evidence essentially.
_Scriptural Account of the Finding of the Books of Moses by Hilkiah,
the High Priest._—2 Chron. xxxiv.; 2 Kings xxii.
1940. “And when they brought out the money that was brought into the
house of the Lord, Hilkiah the priest found a book of the law of the
Lord given by Moses. And Hilkiah answered and said to Shaphan the
scribe, I have found the book of the law in the house of the Lord.
And Hilkiah delivered the book to Shaphan. And Shaphan carried the
book to the king, and brought the king word back again, saying, All
that was committed to thy servants, they do it. And they have gathered
together the money that was found in the house of the Lord, and have
delivered it into the hand of the overseers, and to the hand of the
workmen. Then Shaphan the scribe told the king, saying, Hilkiah the
priest hath given me a book. And Shaphan read it before the king. And
it came to pass when the king had heard the words of the law, that he
rent his clothes. And the king commanded Hilkiah, and Ahikam the son
of Shaphan, and Abdon the son of Micah, and Shaphan the scribe, and
Asaiah a servant of the king’s, saying, Go, inquire of the Lord for
me, and for them that are left in Israel, and in Judah, concerning
the words of the book that is found; for great is the wrath of the
Lord that is poured out upon us, because our fathers have not kept
the word of the Lord, to do after all that is written in this book.
And Hilkiah, and they that the king had appointed, went to Huldah the
prophetess, the wife of Shallum the son of Tikvath, the son of Hasrah,
keeper of the wardrobe; (now she dwelt in Jerusalem in the college:)
and they spake to her to that effect. And she answered them, Thus
saith the Lord God of Israel, Tell ye the man that sent you to me,
Thus saith the Lord, Behold, I will bring evil upon this place, and
upon the inhabitants thereof, even all the curses that are written
in the book which they have read before the king of Judah: because
they have forsaken me, and have burned incense unto other gods, that
they might provoke me to anger with all the works of their hands;
therefore my wrath shall be poured out upon this place, and shall not
be quenched. And as for the king of Judah, who sent you to inquire of
the Lord, so shall ye say unto him, Thus saith the Lord God of Israel
concerning the words which thou hast heard; because thy heart was
tender, and thou didst humble thyself before God when thou heardest
his words against this place, and against the inhabitants thereof,
and humbledst thyself before me, and didst rend thy clothes, and weep
before me; I have even heard thee also, saith the Lord. Behold, I will
gather thee to thy fathers, and thou shalt be gathered to thy grave
in peace, neither shall thine eyes see all the evil that I will bring
upon this place, and upon the inhabitants of the same. So they brought
the king word again. Then the king sent and gathered together all the
elders of Judah and Jerusalem. And the king went up into the house of
the Lord, and all the men of Judah, and the inhabitants of Jerusalem,
and the priests, and the Levites, and all the people, great and small:
and he read in their ears all the words of the book of the covenant
that was found in the house of the Lord. And the king stood in his
place, and made a covenant before the Lord, to walk after the Lord,
and to keep his commandments, and his testimonies, and his statutes,
with all his heart, and with all his soul, to perform the words of the
covenant which are written in this book. And he caused all that were
present in Jerusalem and Benjamin to stand to it. And the inhabitants
of Jerusalem did according to the covenant of God, the God of their
fathers. And Josiah took away all the abominations out of all the
countries that pertained to the children of Israel, and made all that
were present in Israel to serve, even to serve the Lord their God. And
all his days they departed not from following the Lord, the God of
their fathers.”
_Account of the Finding of the Books of Moses, by Josephus._
1941. “The repairs of the temple being completed, and all expenses
defrayed, Hilkiah, in conformity to the king’s orders, took out the
money for the purpose of converting it into vessels for the use of the
temple; and, upon removing the gold, happened to discover the sacred
books of Moses. This he took out and gave to Shaphan, the king’s
secretary, to peruse, who, upon reading them over, went to the king,
accompanied by Hilkiah, who told him that he had executed all his
commands relative to the reparation of the temple, and at the same
time presented the book to him in great form, assuring him what it
was, and where they had found it.
1942. “The king ordered Shaphan to read a part of the contents, which
being done, he rent his robes, in dread of the heavy curses denounced
against a wicked generation. In the height of his affliction, he
desired the secretary, with Hilkiah, and several priests who were
present, to go to the prophetess Huldah, the wife of Shallum, a man
of eminence, and unite their endeavours to prevail upon her to make
intercession with God for pardon toward himself and his subjects. He
told them there was great reason to apprehend that the vengeance of
Heaven would fall upon the present generation as a punishment for
the iniquity of their progenitors, and particularly their neglect
and contempt of the laws of Moses; and that, without obtaining a
reconciliation, they should be dispersed over the face of the earth,
and terminate their lives in misery.
1943. “Hilkiah, with those who were appointed to accompany him,
immediately repaired to the prophetess, and having related the cause
of the king’s affliction, and his earnest desire of her intercession
with Heaven in behalf of him and his subjects, she bade them return
him this answer: That the sentence already pronounced was not to
be recalled on any supplication or intercession whatever. That the
people were to be banished from their own country, and punished for
their disobedience with the loss of all human comforts. That the
judgment was irrevocable, for their obstinately persisting in their
superstitious and idolatrous practices, notwithstanding so many
warnings to a timely repentance, and the menacing predictions of the
prophets, if they persevered in their abominations.
1944. “This unchangeable decree was to show, by the event, that there
is a just and overruling Disposer of all things, and the predictions
which he delivered by the means of the prophets will be infallibly
verified, as the certain indications of his whole will respecting
mankind. The prophetess added, ‘Tell the king, however, that, in
consideration of his own pious and virtuous example, the judgment
shall be averted from the people during his days; but that the day of
his death shall be the eve of their final destruction.’
1945. “As soon as Josiah received this message from the prophetess,
he immediately despatched messengers to the several cities within his
dominions, commanding all the priests and Levites, and men of all
ages and conditions, to repair with the utmost speed to Jerusalem.
These orders being obeyed, and the people assembled, the king went
to the temple, where, in the hearing of the whole multitude, he
caused the laws of God, as contained in the books of Moses, to be
distinctly read; after which he bound himself and the people, with
their universal consent, by a most solemn oath, strictly to observe
every article contained in the sacred books, respecting the laws
and religion established by Moses. This solemn oath was followed by
prayers and oblations for the divine blessing and protection.
1946. “The king strictly enjoined the high priest to take a particular
account of the plate and vessel in the temple, and to cast out so
many of them as they should find to have been dedicated by any of his
ancestors to idolatrous services. Those that were found were reduced
to dust, and in that state thrown into the air. All the priests were
likewise put to death, that were not of the flock of Aaron.
1947. “Having effected this reformation in Jerusalem, Josiah made a
progress throughout his whole dominions, where he destroyed all the
relics of Jeroboam’s superstition and idolatry, and burnt the bones of
false prophets, upon the very altar which that impious king had set
up. Of this we have taken notice before, as well as the intervention
of the prophet, with a prediction in the hearing of the multitude,
at the time when Jeroboam was offering sacrifice, ‘That one of the
race of David, Josiah by name, was to do this.’ The prediction was
verified, by the event, three hundred and fifty-one years after it was
foretold.
1948. “So ardent was the zeal of Josiah for extending the great work
of reformation, that he went in person to several of the Israelites
who had escaped the Assyrian bondage, in order to dissuade them from
continuing in superstition, and prevail with them to embrace the pure
religion of their forefathers, according to the long established
custom of their country. Nor did he rest here, but caused the towns
and villages to be searched for the discovery of any remains of
idolatrous practices that might lie concealed. The very figures of
the horses over the porch of the temple, which their forefathers had
dedicated to the sun, and all the monuments to which the people had
ascribed divine honour, were, by his special order, taken away and
destroyed.
1949. “Having thus purged the whole nation from idolatry, and fully
restored the true worship of the one only and true God, he called an
assembly of the people at Jerusalem, for the purpose of celebrating
the passover, the time for that festival being near at hand. On this
occasion the king gave out of his own store, for paschal sacrifices,
thirty goats, a thousand lambs, and three thousand oxen. The heads
of the priests presented to the others of the sacerdotal order two
thousand six hundred lambs, and the chief of the Levites gave to
their tribes five thousand lambs, and five hundred oxen. A solemn
sacrifice was made of these victims, according to the precepts of
Moses, and the ceremony was performed under the direction of the
priests. From the time of the prophet Samuel to that day, there had
never been a festival celebrated with equal solemnity; for this had
the allowed preference, because the whole was conducted in strict
conformity to the very letter of the laws, and the precise mode of
their forefathers. Josiah, after the accomplishment of a work of such
moment and importance to the nation in general, enjoyed his government
in honour, peace, and plenty, till he closed his life.”—Book 10, page
153.
_If the Pentateuch had been previously known to the Jews, it is
incredible that it could have become_ obsolete _and_ forgotten _prior
to the alleged discovery of it in the Temple, in the reign of Josiah_.
1950. After the Pentateuch had been viewed as the word of God, made
known to a people as their peculiar inheritance, lifting them, in their
own estimation, above the rest of mankind, as God’s chosen people, this
code being the sole authority for their _bloody_ and _rapacious_ course
toward their neighbours, is it credible that such a document, had it
ever existed, could have become both obsolete and forgotten?[45] Yet
we have no alternative but to admit this absurdity, or to conclude
that the Bible has no better authority than the Book of Mormon; the one
being no more than the other the work of a designing priesthood and
would-be rulers.
1951. What credit would be given to any work having no better authority
for divine origin than that of the allegation that some pope had
found it in a cathedral or in the Vatican, and had sent it to some
monarchical bigot as the mislaid testament of the Almighty, given by
inspiration through some ancient predecessor of his holiness?
1952. It may be difficult to conceive that Hilkiah and his associates,
in writing a book, as proceeding by inspiration from Jehovah, could
have fabricated any facts so derogatory to an immaculate Deity as
those mentioned under the authority of Moses. How impious must have
been their conceptions, to represent him as authorizing them to borrow
trinkets of the Egyptians, in order to purloin them; the sanctioning
the cold-blooded murder of three thousand people for religious error;
the slaughtering of whole nations, even to their suckling babes, as
in the case of the Midianites, Canaanites, and Amalekites, with the
setting aside virgins for the fate from which the Roman Virginius
relieved his daughter by his dagger! It is difficult to conceive
that an idea, so derogatory of God, could have been entertained by
his _chosen_ people. Yet, on the other hand, inasmuch as they _were
written_, there must have been some mind so impious as to have
originated them; and it may be a less wonder that such fabricators
should have existed in a cruel and barbarous age of the world, than
that, in the present age of superior morality and civilization, they
should find endorsers in the professed ministers of the Being whom they
have thus misrepresented.
1953. Mr. Mahan alleges: “Every reader will agree with us in the
assumption that the incorruptible God has never performed and never
will perform a miracle in attestation of that which is unreal or
untrue. A religion really and truly attested by divine miracles must
therefore be admitted to be true.”
1954. To this very admissible _truism_, I add that an omnipotent
and _prescient_ God could not have any occasion to perform miracles
in attestation of any thing, since, by the premises, his will must
be carried out without miracles. That any thing should, even for an
instant, be contrary to his will, is inconsistent with his foresight
and omnipotency. It would be a miracle _that any thing counter to his
will should exist_.
1955. The next postulate of Mr. Mahan is: “_No religion attested as
true by divine miracles can be false._”
1956. Was this proposition ever impugned? No one would resist the
unquestionable dictates of God, however conveyed, whether by miracles
or any other means. The question is not whether a religion _attested by
divine miracles should be accredited, but whether there were ever any
miracles, attesting any religion, performed; and if so, what religion
has the peculiar merit of having been thus attested?_ Millions, who
believe in other religions, deride those miracles of revelation which
Mr. Mahan would adduce; and Protestants do not admit many which the
Romish Church sanctions. For one, I deny that any miracle has ever been
performed with the view of attesting any religion whatever. No miracle
could be necessary to attest the will of Omnipotence any more than to
enable a man to wave his hand. But, admitting that it ever has been
necessary, no miracle has ever been resorted to for the purpose in
question, since none has answered the desired end. This would not have
been the case had miracles been resorted to by _prescient_ omnipotence.
1957. A miracle, as defined by this author, on page 345 of his work,
is an event “_whose existence and characteristics can be accounted
for but by a reference to the direct and immediate interposition of
creative power, as their exclusive cause_.”
1958. I reassert that, where omnipotence and prescience are concerned,
such interposition could, in no case, be requisite. The miracle would
be, that there could be any thing so contrary to omnipotent will as to
require any miraculous interference to set it right!
1959. Instead of assuming, with orthodoxy, that our heavenly Father
is _quite_ omnipotent, spirits hold that his powers are only such as
this magnificent and almost infinite universe involves; consequently,
there is no necessity on their part to admit that every thing must be
exactly as God wishes it to be. They are not obliged to consider him as
allowing mischievous ignorance, sin, and misery to exist, while by a
_fiat_ he could correct them; and still less are they involved in the
necessity of supposing that, while able to make every thing _perfect_,
he, from choice, makes them imperfect, and yet has had to resort to
drowning his creatures by a great flood, and subjecting whole nations
to degrading captivity; authorizing one nation to massacre another,
even to each suckling babe, for wrongs done centuries before.
1960. By Spiritualism, the Deity is represented as operating by general
laws, from which, consistently with his attributes, he cannot deviate,
having to perform no miracle to attain his ends; and that through these
laws he is incessantly acting for the good of mankind; and the whole
universe is progressing under his benign controlling influence.
1961. Thus we have the two systems, that of progression last mentioned,
and that of probation above objected to; which last, being in diametric
opposition to an axiomatic truth, is, on this account alone, manifestly
absurd.
1962. But, admitting that miracles could, without inconsistency, be
supposed to be resorted to by prescient omnipotence, in order to
produce or prevent some consequence of a general law, in the making or
carrying out of which an all-wise and all-powerful being inconsistently
displays a want of wisdom and foresight, it must be perfectly clear
that a prescient being would resort to such miracles as would produce
the desired effect; not such as would be only partially seen or
believed, and would become a new source of discord. Omnipotence could
certainly devise miracles which could be seen and be believed in by all
men; and which would so impress their minds, as to make them believe in
what they should hear and see. By a single fiat, God, if as omnipotent
as represented in Scripture, could make all his people of one mind. He
would not send them a “_sword to separate father from child, mother
from daughter, mother-in-law from daughter-in-law_,” and to make
_the subordinates of each household rise in rebellion against their
master_. A prescient God would not perform miracles of such doubtful
character as, for want of evidence, to oblige one of the miracle-makers
to enforce a belief in them by treacherous and cruel assassination,
as did Moses. God would require no evidence of his miracles but such
as could be recorded in the minds of believers. He would not have the
records of his will so situated, as to be liable to be confounded with
the fabrications of priestcraft. If devils were to be cast out, he
would not have drowned a herd of swine, merely to give those immortal
miscreants a ducking.
1963. So far are the miracles narrated in the gospel from commanding my
credence, that the account of them proves to me, that the Evangelists
were men without discretion, in recording any thing so absurd and
_incredible_, and so _useless_ to the _main object_, of giving a
_knowledge of God_, and of the _means of reaching a future happy state_.
1964. How absurd to represent God as performing miracles remotely
and indirectly bearing upon his object, instead of exercising his
omnipotent power universally, effectually, and at once!
1965. If God were to adopt any miraculous means to make his will known,
they would not be such as would fail in attaining their end. None but
an idiot would resort to measures foreknown to be incompetent to the
object for which they should be devised. As no miracles that have
been alleged to have been performed have been productive of general
conviction of the truth of the creed which they have been alleged to
support, it follows that they could not have had a divine origin. A
prescient God would not have resorted to incompetent miracles.
1966. This reverend author is likewise of opinion that nothing but
miracles can be appealed to as evidence of the divine origin of
Christianity or of any other religion.
1967. When miracles are appealed to by different sects, in support of
their conflicting pretensions, it must result that, if religion is to
be founded only on miracles, that religion only can be recognised as
true whose miracles are so pre-eminently evident as to abrogate all
others that conflict with it. But it is notorious that the miracles
brought forward by each sect are denied, if not ridiculed, by others.
Appealing to miracles is, in fact, appealing to the human evidence
on which they depend. In like manner, any religion which rests on
assumed inspiration, rests, in fact, on the evidence proving that the
inspiration claimed ever took place.
1968. But are we to believe in all miracles which have been alleged
by men to have happened? Are we to believe any book to be inspired,
because men, who contradict each other, alleged it to be inspired?
and if several books are alleged to be inspired, how are we to choose
between them? Is a man’s choice of these books to be governed by his
education? If brought up in Turkey, is he to believe that the Koran is
the word of God; if in Christendom, the gospel? If all who surround
him were to treat it as impious to doubt that _a book_ is the word
of God, is he to submit to this dictation, or is he to exercise his
own judgment, and examine whether the Bible of the Christian, and the
miracles on which it rests, are not more likely to be true than the
Koran and the miracles on which it rests? But if, after having examined
both of these works, he finds that the miracles on which they rest are,
in both cases, entirely dependent on human testimony, and that this
testimony is disputed on one side by the Mohammedans, and on the other
by the Christians, and that each party only admits such miracles to be
true as harmonize with his own religion; that miracles told by profane
writers rather tend to discredit than to corroborate the occurrences
with which they are associated,—will not the inference naturally arise
that the belief in miracles is the result of religion, not religion the
result of belief in miracles?
1969. An analogous result may be perceived in relation to any
extraordinary manifestation in Spiritualism. Scarcely any one will
believe that the spirit hand (1513) has been seen and felt at Koons’s
establishment in Ohio, unless previously a convert to Spiritualism.
Thus he does not become a spiritualist by reading the account of that
manifestation, but believes the manifestation because he has been
converted to Spiritualism. Did the truth of that manifestation rest
upon the evidence of only one set of eye-witnesses, even spiritualists
had not believed in it. As miracles have ever been alleged to have been
seen only by very few persons, and have never been of a nature to be
seen by a succession of observers, I cannot conceive why any man, in
any age or time, could be reasonably expected to display a credulity,
the inverse of that now exhibited, as respects this spiritual
manifestation. Scarcely any person, without being an eye-witness of
the fact, has been brought to believe that tables move without human
contact. By recurrence, the reader may perceive that in my letter of
February 3, 1854, I use this language in my letter to Mr. Holcomb: _You
believe that tables move without contact, because you have seen them
so moved; I am skeptical, because I have never seen them moved without
contact, though I have been at several circles_, (698.)
1970. When I stated to my friend, Professor Henry, the experiment
illustrated by plate 3, with the utmost precision, made twice on
two different evenings, he said: “I would believe you as soon as
any man in the world, but I cannot believe that.” Yet the result
of that experiment was nothing more than the fact of bodies moving
when uninfluenced by any apparent mortal agency, accompanied by
a demonstration of a governing reason; a result which has been
established again and again by myself with the greatest precision,
and by many other investigators. Evidently, if this had never been
repeated, it would have been treated as a mental hallucination on my
part by my comrades in science and all the rest of the community.
1971. Such is the difficulty of inducing credence, in enlightened
minds, of any thing which is inconsistent with those laws of nature
with which they have become familiar. Clearly, in the present advanced
state of the human mind, no miracles would be believed on hearsay
testimony.
1972. It seems as if facts, incredible at first view, are always
believed when they are confirmed by being seen by independent and
disinterested and intelligent observers sufficiently often, and under
such modifications, as to make all such observers believe in them. We
are willing to believe in a mysterious fact as _one_ of a _genus_, but
not when isolated. If I may judge by the incredulity with which my
observations in Spiritualism have been met by those who had previously
considered me reliable, I should deem it utterly impossible among
intelligent, well-educated people of the present day to induce a belief
in an isolated miracle; and, as respects ignorant, bigoted sectarians,
the difficulty to obtain credence would be at least as great.
1973. Were our heavenly Father now to cause miracles to be performed as
wonderful and as isolated as those mentioned in Scripture, as no one
would know any thing of them direct from God, excepting those by whom
they might be witnessed, it would only cause the narrators of them to
be ridiculed, as those spiritualists were ridiculed who first asserted
their belief in spiritual manifestations. In order, therefore, that
miracles should be believed in by an enlightened community, belief
would have to be instilled by education or supported by reiterated
observation, since, in enlightened communities, no miracles would be
believed in but those which should come within these conditions.
1974. There is not a single miracle mentioned in the gospel which
tends to throw light upon the alleged object of Christ’s mission.
The object of their performance was mainly to prove his supernatural
power to those who should believe in them, and thus to cause him to
be accredited as a missionary from God. So far from their ever having
had an effect of this kind on my mind, gospel miracles tended only to
destroy my confidence in the veracity or discretion of their narrators,
upon the same principle that spiritualists have lost weight with their
intelligent friends by mentioning manifestations which were considered
by these as incredible.
1975. I can foresee a great triumph for spiritualists, sooner or
later, in the world to come, if not in this; but this result will
not flow from the conversion of their skeptical friends to a belief
in the manifestations which may have been viewed by the narrators,
as described. The conversion of skeptics will arise from their own
observation, with the concurrent testimony of many reliable witnesses,
all tending to the verification of analogous phenomena.
1976. The miracles of Scripture never have had nor never can have this
species of corroboration, and of course will make but little progress
among people educated under conflicting impressions. In this age of
bigotry in favour of all educational mysteries and extreme skepticism
as to innovations, the last thing which could obtain credence would
be miracles of the nature of those which Mr. Mahan assumes to be the
_only_ foundation for religious belief.
1977. It has already been urged that Moses was, _by his own account_,
a worldly man, who, as I conceive, was guilty of a misrepresentation
in alleging that the Creator of the hundred millions of solar systems
comprised in this universe (1342) made him and his people especially
the object of a partiality, authorizing them to plunder and extirpate
all the neighbouring people: moreover, that Moses was worldly-minded
in the _extreme_, and so intent upon acquiring lands in this world, as
to neglect his opportunities, if he had any, of learning from Jehovah,
in frequent alleged intercourse with him, any information respecting
the immortality of the soul, (1091, 1098, 1271.) My attention has been
recently turned to the 24th chapter of Exodus. It is there mentioned
that Moses, with more than seventy elders of Israel, went up the mount,
and there had an interview with the God of Israel, when “_they saw
God_.” It is then stated that “_The Lord spake unto Moses, saying,
Speak unto the children of Israel, that they bring me an offering. And
this is the offering which you shall take of them, gold, silver, and
brass, and blue and purple, fine linen, and goats’ hair_,” &c.[46]
1978. There are then two or three chapters occupied with the
specification of the various valuable articles of gold, and precious
wood, and stones, required by an _omnipotent God to furnish a
tabernacle_. Such is the misuse made by this pretended missionary of
God, of the opportunity of learning that _which is above all price_.
How many thousands of human beings have been willing to lay down
their lives for religious truth!—and yet this pretended favourite of
Jehovah, by his own account, spent his time in getting baubles, making
the Almighty his agent. It may be that the whole is a fable, and that
the account originated in the time of Hilkiah, when the Pentateuch was
acknowledged to have been found accidentally. But if Moses and the
elders really ascended the mount, and represented themselves as seeing
God, and receiving those directions, evidently they were all a set of
impostors, who resorted to this mode of obtaining furniture for the
tabernacle.
_Great Importance attached to a Belief in Immortality by Cyrus the
Great, King of Persia, as contrasted with the recklessness of Moses
respecting the same Belief._
1979. Among the errors propagated industriously by fanatical
sectarians, is that of representing the Old and New Testament as of
inestimable importance, as the only source of our knowledge of a
future state of existence, of which heathen writers are mentioned as
deficient. In refutation of the calumny thus promulgated, I deem it
expedient to quote the following sentiments ascribed by Xenophon to
Cyrus, King of Persia, in _addressing his children_:
1980. “Think not, my dearest children, that when I depart from you,
I shall be no more: remember that my soul, even while I lived among
you, was invisible; yet by my actions you were sensible it existed in
this body. Believe it, therefore, existing still, though it still be
unseen. How quickly would the honours of illustrious men perish after
death, if their souls performed nothing to preserve their fame! For
my part, I could never think that the soul, which, while in a mortal
body, lives, when departed from it, dies; or that its consciousness is
lost when it is discharged out of an unconscious habitation; on the
contrary, it most truly exists when it is freed from all corporeal
alliance.”
1981. Let this be compared with the inexcusable inattention of Moses,
taking his own narrative to be true, in communicating with God about
every thing else, almost, excepting that which concerns immortal life.
If the despicable criminality of Abraham in putting his wife at the
pleasure of two heathen kings successively, and _their repugnance_
to have violated his connubial rights, be taken as a fit test of
comparative morality, if these sentiments of King Cyrus be compared
with those of the Jewish lawgiver as respects immortality, the chosen
people of God were much below some neighbouring heathens both in
morality and religion.
1982. This inference will be fortified by comparing the portraiture of
the Deity as given by Moses (1140) and Samuel, (1091,) with that given
by Seneca, (1224.)
_The Worship of a Book, Idolatry._
1983. Much has been said in Scripture and by its votaries against
idolatry, but I do most seriously consider the Old Testament as a more
pernicious idol than any image or statue can be in the nature of things.
1984. An image or statue does not speak; it suggests nothing cruel,
unjust, or indecent to the worshipper; neither do any of the objects
usually treated as idols. It must evidently be an error to accuse
idolaters of contemplating the inert image to which they kneel, as
their God. They must see that it neither does nor can do any thing.
They must perceive that, fixed in one place, the image cannot have
that ubiquity or efficacy, essential to divine power. It follows that
the object of adoration must be an invisible power associated with the
idol, which may occupy the image only when invoked. In every temple
devoted to Jupiter there might be a statue of Jupiter, and yet it
was never held that there was more than one Jupiter. From the verses
subjoined, from Pope’s translation of the Iliad, it appears that Homer
gave to Jupiter a supremacy which made the other deities bear to him no
higher relation than that which the archangels do to God, according to
Christianity:
1985. “Let down our golden everlasting chain,
Whose strong embrace holds heaven, and earth, and main;
Strive all, of mortal or immortal birth,
To drag by this the Thunderer down to earth.
Ye strive in vain. If I but lift this hand,
I heave the heavens, the ocean, and the land;
For such I reign, unbounded and above,
And such are men and gods compared to Jove.”
1986. But when a book is made the word of God, which patronizes men as
belonging to a _chosen_ seed who are guilty of cruelty, robbery, fraud,
massacre in cold blood, it becomes a more active and mischievous idol
than any dumb beast, image, or statue can be. An idolater worships a
silent idol as the representative of God. The idol cannot say, “_I am
a jealous God: I wax hot in my wrath_.”
1987. Mr. Mahan urges, that the sufferings undergone by martyrs to
Christianity is evidence of its truth, whereas, it seems to me that
it only proves the conviction of the parties, which, if displayed
by a dervise or a fakir, would be called bigotry. But if suffering
in a cause is evidence in its favour, there have been sufferers on
the other side, as well as on that which this author has undertaken
to uphold. It is but fair, if those who suffer for one side should
have their suffering held up as proof of their conscientiousness, the
same conscientiousness should be conceded to those who have suffered
for the other. The author of the pages I am about to quote, the Rev.
Robert Taylor, was, for want of a better answer to his publication,
condemned to Oakam Jail, in England, for one year. It was there he
wrote his Diagesis, copies of which may be had of Mr. Curtis, No. 34
Arch street, as well as other books which may assist readers to form an
opinion for themselves. I shall quote some pages from this work, which,
being studied after reading Mahan’s arrogant allegations, will make
good the old saying, that “One story is good until another is told.”
1988. “The ordinary notion, that the four gospels were written by the
persons whose names they bear, and that they have descended to us
from original autographs of Matthew and John, immediate disciples,
and of Mark and Luke, contemporaries and companions, of Christ, in
like manner as the writings of still more early poets and historians
have descended to us from the pens of the authors to whom they are
attributed, is altogether untenable. It has been entirely surrendered
by the most able and ingenuous Christian writers, and will no longer
be maintained by any but those whose zeal outruns their knowledge,
and whose recklessness and temerity of assertion can serve only to
dishonour and betray the cause they so injudiciously seek to defend.
1989. “The surrender of a position which the world has for ages been
led to consider impregnable, by the admission of all that the early
objection of the learned Christian Bishop, FAUSTUS the Manichean,
implied, when he pressed Augustine with that bold challenge which
Augustine was not able to answer, that,[47] ‘It was certain that the
New Testament was not written by Christ himself, nor by his apostles,
but a long while after them, by some unknown persons, who, lest they
should not be credited when they wrote of affairs they were little
acquainted with, affixed to their works the names of apostles, or
of such as were supposed to have been their companions, asserting
that what they had written themselves was written ACCORDING TO those
persons to whom they ascribed it.’
1990. “This admission has not been held to be fatal to the claims of
divine revelation, nor was it held to be so even by the learned Father
himself who so strenuously insisted on it, since he declares his own
unshaken faith in Christ’s _mystical_ crucifixion, notwithstanding.
1991. “Adroitly handled as the passage has been by the ingenuity of
theologians, it has been made rather to subserve the cause of the
evidences of the Christian religion than to injure it. Since, though
it be admitted that the Christian world has ‘_all along been under
a delusion_’ in this respect, and has held these writings to be of
higher authority than they really are; yet the writings themselves and
their authors are innocent of having contributed to that delusion,
and never bore _on_ them, nor _in_ them, any challenge to so high
authority as the mistaken piety of Christians has ascribed to them,
but did all along profess no more than to have been written, as
Faustus testifies, not BY, but ACCORDING to, Matthew, Mark, Luke,
and John; and by persons of whom indeed it is not known who or what
they were, nor was it of any consequence that it should be, after the
general acquiescence of the church had established the sufficient
correctness of the compilations they had made.
1992. “And here the _longo post tempore_ (_the great while after_)
is a favourable presumption of the sufficient opportunity that all
persons[48] had, of knowing and being satisfied that the gospels
which the church received were indeed all that they purported to be;
that is, faithful narrations of the life and doctrines of Christ
_according_ to what could be collected from the verbal accounts which
his apostles had given, or by tradition been supposed to have given,
and, as such, ‘_worthy of all acceptation_.’
1993. “The objection of Faustus becomes from its own nature the most
indubitable and inexceptionable evidence, carrying us up to the very
early age, the fourth century, in which he wrote, with a demonstration
that the gospels were then universally known and received under the
precise designation, and none other, than that with which they have
come down to us, even as the gospels, respectively, _according_ to
Matthew, Mark, Luke, and John.
1994. “Of course there can be no occasion to pursue the inquiry into
the authenticity of the Christian Scriptures lower down than the
fourth century.
1995. “1. _Though_, in that age, there was no established canon or
authoritative declaration that such and none other than those which
have come down to us were the books which contained the Christian rule
of faith.
1996. “2. And though ‘no manuscript of these writings now in existence
is prior to the sixth century, and various readings which, as appears
from the quotations of the Fathers, were in the text of the Greek
Testament are to be found in none of the manuscripts which are at
present remaining.’—_Michaelis_, vol. ii. p. 160.
1997. “3. And though many passages which are now found in these
Scriptures were not contained in any ancient copies whatever.
1998. “4. And though ‘in our common editions of the Greek Testament
are MANY readings which exist not in a single manuscript, but are
founded on MERE CONJECTURE.’ —_Marsh’s Michaelis_, vol. ii. p. 496.
1999. “5. And though ‘it is notorious, that the orthodox charge the
heretics with corrupting the text, and that the heretics recriminate
upon the orthodox.’—_Unitarian New Version_, p. 121.
2000. “6. And though ‘it is an undoubted fact that the heretics were
in the right in many points of criticism where the Fathers accused
them of wilful corruption.’—_Bp. Marsh_, vol. ii. p. 362.
2001. “7. And though ‘it is notorious that forged writings under the
names of the apostles were in circulation almost from the apostolic
age.’—See 2 Thess. ii. 2, _quoted in Unitarian New Version_.[49]
2002. “8. And though, ‘not long after Christ’s ascension into heaven,
several histories of his life and doctrines, full of pious frauds and
fabulous wonders, were composed by persons whose intentions, perhaps,
were not bad, but whose writings discovered the greatest superstition
and ignorance.’—_Mosheim_, vol. i. p. 109.
2003. “9. And though, says the great Scaliger, ‘They put into their
Scriptures whatever they thought would serve their purpose.’[50]
2004. “10. And though, ‘notwithstanding those twelve known infallible
and faithful judges of controversy, (the twelve apostles,) there
were as many and as _damnable_ heresies crept in, even in the
apostolic age, as in any other age, perhaps, during the same space of
time.’—_Reeve’s Preliminary Discourse to the Commonitory of Vincentius
Lirinensis_, p. 190.
2005. “11. And though there were in the manuscripts of the New
Testament, at the time of editing the last printed copies of the
Greek text, upward of ONE HUNDRED AND THIRTY THOUSAND various
readings.”—_Unitarian New Version_, p. 22.
2006. “12. And though ‘the confusion unavoidable in these versions
(the ancient Latin, from which all our European versions are derived)
had arisen to such a height, that St. Jerome, in his Preface to the
Gospels, complains that no one copy resembled another.’—_Michaelis_,
vol. ii. p. 119.
2007. “13. And though the Gospels fatally contradict each other; that
is, in several important particulars, they do so to such an extent
as no ingenuity of supposition has yet been able to reconcile: after
Marsh, Michaelis, and the most learned critics, have stuck, and owned
the conquest.
2008. “14. And though the difference of character between the
three first Gospels and that ascribed to St. John is so flagrantly
egregious, that the most learned Christian divines and profoundest
scholars have frankly avowed that the Jesus Christ of St. John is a
wholly different character from the Jesus Christ of Matthew, Mark, and
Luke; and that their account and his should both be true is flatly
impossible.[51]
2009. “15. And though such was the idolatrous adulation paid to the
authority of Origen, that emendations of the text which were but
suggested by him were taken in as part of the New Testament; though he
himself acknowledged that they were supported by the authority of no
manuscript whatever.—_Marsh, in loco._
2010. “16. And though, even so late as the period of the Reformation,
we have whole passages which have been thrust into the text, and
thrust out, just as it served the turn which the Protestant tricksters
had to serve.
2011. “17. And though we have on record the most indubitable
historical evidence of a general censure and correction of the Gospels
having been made at Constantinople, in the year 506, by order of the
Emperor Anastasius.[52]
2012. “18. And though we have like unquestionable historical evidence
of measureless and inappreciable alterations of the same having been
made by our own Lanfranc, Archbishop of Canterbury, for the avowed
purpose of _accommodating them to the faith of the orthodox_.”[53]
_Evidence of Josephus and Gibbon_ vs. _Mr. Mahan_.
2013. The silence of Josephus respecting Christ induced some Christians
to concoct the pious fraud of interpolating in his history a notice of
the career and crucifixion of Christ, but subsequent Christian writers
have detected and exposed the interpolation; so that the history
alluded to, written soon after Christ’s death by the distinguished
Hebrew, contains no notice of those events; and, from the following
passage in Gibbon, it appears that it did not awaken much attention
among the Romans. Yet Mahan, assuming the opposite to be true, urges
it as evidence of the evangelical account, that the phenomena drew
universal attention.
2014. “How shall we excuse,” says Gibbon, “the supine inattention
of the pagan and philosophic world to those evidences which were
presented by the hand of Omnipotence, not to their reason, but to
their senses? This miraculous event, which ought to have excited the
wonder, the curiosity, and the devotion of mankind, passed without
notice in an age of science and history. It happened during the
lifetime of Seneca and the elder Pliny, who must have experienced
the immediate effects or received the earliest intelligence of the
prodigy. Each of these philosophers, in a laborious work, has recorded
all the great phenomena of nature—earthquakes, meteors, comets, and
eclipses—which his indefatigable curiosity could collect; both one and
the other have omitted to mention the greatest phenomenon to which the
mortal eye has been witness since the creation of the globe.” (Gibbon,
vol. ii. chap. xv. p. 379.)
_The Worshippers of the Golden Calf more righteous than their
Assassins._
2015. The example is set in the Old Testament of attributing the worst
motives to every one who does not concur with the accusers in religious
opinions. I conscientiously believe that the Israelites who made the
golden calf were at least as righteous in their worship as those who
treacherously and cruelly massacred them in obedience to an order
strangely represented as sanctioned by Jehovah: “_Put every man his
sword by his side, and go in and out of the camp, and slay every man
his brother, every man his companion, and every man his neighbour; and
the children of Levi did according to the words of Moses, and there
fell of the people on that day about three thousand men._”
2016. Obviously, the only way in which those who, with Mr. Mahan,
can find any pretence for ascribing this horrible sanguinary order
to the inspiration of God, is by treating idolatry as so wicked as
to be punished, not only in the immediate transgressor, but in his
offspring to the third and fourth generation. Is it not a fairer way
of viewing this affair to infer that Moses and his partisans were
covetous, unprincipled men, who did not hesitate at _swindling_,
_lying_, _massacre_, or any measures requisite to give him and them
ascendency? Was there ever a greater analogy between the measures of
any two evil-doers than those of Mohammed and Moses, both professing
communion with God, which we now know could not have taken place, and
both pleading his commands to exercise the most horrible intolerance at
home, as well as cruel rapacity abroad?
2017. Mohammed appears to have been more successful than Moses in
convincing his followers of his mission. There seems to have been a
great distrust of Moses, which he artfully always ascribes to the
impiety of the unbelievers; like all other religious impostors,
identifying his word with that of God. Nothing but his inability to
convince the skeptics of the divine origin of his mission could have
induced them to worship idols in opposition to his remonstrance; and
the fact that Aaron assisted them in casting the golden calf, can
only be explained by his participation in the heresy. Does not this
alleged conduct on the part of Aaron render the whole affair so absurd
as to throw doubt over the whole history? Moses, while killing the
malcontents, could hardly avoid punishing their ringleader. Moreover,
how could one who would assist in idolatrous worship, be fit to hold
the office of high-priest, into which he was soon afterward installed
with great pomp?
2018. It is perfectly clear, to my mind, that a pagan who sincerely
worships any thing as his God, really worships God. He stands in the
same relation to his God that a debtor stands to his real creditor when
paying a forged draft.
2019. Wicked priests have raised a cry against idolaters, as the real
thief strives, by calling after some innocent person within view, to
divert the hue and cry from himself. As an exemplification of this
species of wickedness, I quote here a speech made to the Emperor
Constantius by Julius Firmicius Maternus, (Taylor’s Diagesis, page 144:)
2020. (Addressing the Emperor Constantius.) “Take away, take away,
in perfect security,” exclaims this self-called Christian priest, “O
most holy emperor, take away all the ornaments of their temples. Let
the fire of the mint or the flames of the mines melt down their gods.
Seize upon all their wealthy endowments, and turn them to your own use
and property. And, O most sacred emperor, it is absolutely necessary
for you to revenge and punish this evil. You are commanded by the
law of the Most High God to persecute all sorts of idolatry with the
utmost severity; hear and commend to your own sacred understanding
what God himself commands. He commands you not to spare your son
or your brother; he bids you plunge the avenging knife even into
the heart of your wife that sleeps in your bosom; to persecute your
dearest friend with a sublime severity; and to arm your whole people
against these sacrilegious pagans, and tear them limb from limb. Yea,
even whole cities, if you should find this guilt in them, must be cut
off. O most holy emperor, God promises you the rewards of his mercy,
upon condition of your thus acting. Do, therefore, what he commands,
complete what he prescribes.”
2021. It should be recollected that this diabolical address was made
to the Christian son and successor of Constantine. Can there be a more
shocking picture of the mischievous consequences of the example and
doctrines of Moses as respects idolaters? Certainly, Constantius was
not any better for his Christianity, when he could listen, without
indignation, to such wicked suggestions!
2022. It is alleged that in the city of Thessalonica the Emperor
Theodosius put to death all the pagans that breathed, in obedience to
Christianized Mosaic intolerance, which in modern times was carried out
in the massacre of St. Bartholomew’s day, and the Inquisition. Such
were the effects of the propagation of Christianity, with the appendage
of the Pentateuch to the swordlike attributes with which Christ endowed
himself: “Think not that I am come to send peace on earth; I come not
to send peace, but a sword!” Matt. x. 34.
2023. Shakspeare truly makes one of his characters say that whosoever
takes away the good name of another commits a more wicked theft than
one who takes a purse. But in this portrait of the effect of calumny
there is one important feature omitted, which is sometimes the most
injurious: I allude to the pain of mind created by a false accusation.
If, as I have before urged, it be wrong to hurt the flesh by a blow, is
it not wrong to hurt the soul by calumny? The sting of the fangs of the
viper, no less than the paw of the lion, may give a mortal infliction;
but no less painful may be the effect of a false human tongue. Is it
not as great a wrong to wound a man’s soul as his flesh? Yet there
never has been any hesitation on the part of sectarians to express any
painful opinion as to heretics or idolaters. The word _infidel_, so
much more deserved by themselves for their violation of the precepts
they profess, is used as a matter of course, and, coupling with an
error in worship a heinous sinfulness, the idolater is always in the
wrong. But reasonably, upon the grounds which have been advanced in the
preceding portion of this work, (1245,) idolatry may be an imputation
against the intellectual pretension, but not against the integrity, of
the worshipper; and for one I consider the propensity to the worship
of idols displayed throughout the whole of the Jewish history, and
even by Solomon the “_Wise_,” as a strong proof that there never was
sufficient evidence presented to the Jews of the divine origin of the
books of Moses, or any others represented as conveying God’s holy word.
2024. It is not doing as we would be done by to accuse any worshipper
of bad motives, for the reasons which I have above given; and when it
is considered how unwilling people are to part with their property,
the fact that the Israelites gave their gold ornaments to enable Aaron
to cast a golden calf, shows that they sincerely believed that their
worship would be acceptable to some deity who had the best claim to
their acknowledgment. If they mistook the object, it must have been
an error of the understanding, which it would have been evidently
more reasonable to have corrected by reasoning and evidence, than by
punishment.
2025. While such eminent men as Mahan, and the learned Goliah of my
mundane guardian spirit, will hold up this, to my mind, barbarous and
preposterous Pentateuch as the word of God, I am obliged to meet them
upon the ground thus stated; but there are other highly respectable
clergymen, who concur in questioning that the Pentateuch existed
until after the return of the Jews from their captivity; and there is
evidence, agreeably to the quotations I have made, that this alleged
work of divine inspiration, or _word of God_, as stated in the Second
Book of Chronicles, and 22d chapter of the Second Book of Kings, has
no better foundation than the word of the priest Hilkiah and his
accomplices.
2026. The Rev. Mr. Norton, in a laborious investigation, shows that,
according to internal evidence, almost all the important facts
stated in Genesis and Exodus are inconsistent with each other or the
circumstances under which they are alleged to have happened.
2027. Mr. Mahan conceives that the willingness of the believers in the
gospel to sacrifice their lives in testimony of the sincerity of their
conviction proves the truth of revelation. Wherefore, then, does not
their exposure to the slaughtering sword of the partisans of Moses
prove the sincerity of the Israelites in their worship of their idol?
No wise knave would do any thing so absurd. History shows that many of
those who have been most willing to make sacrifices for their belief
have been great fanatics. Their willingness to suffer only proves the
intensity of their belief, not the truth of the miracles which they
believe.
2028. Having first assumed, contrary to the fact, that the mission
of Christ was generally accredited in the contemporaneous pagan
communities, Mr. Mahan claims this to be evidence of the facts stated
by the evangelists.
2029. But if the belief in a mission by contemporaries is evidence in
its favour, is not the disbelief of contemporaries evidence on the
other side? Is not the fact that Moses could only expel idolatry from
the Hebrews by the sword, a proof that he was unable to convince them
by any adequate evidence of his claims to inspiration?
2030. This surmise, respecting the inadequacy of the facts and
reasoning which Moses had to advance in favour of his pretensions
as a missionary of Jehovah, appears to be fully justified in the
history given by Josephus. From the following language, which this
distinguished Jewish historian alleges to have been held by one of the
Israelites, it is evident that Moses was then viewed as no better than
Mohammed or any of the usurping popes of Christendom. While Protestants
sanction such religious despots as Moses and Samuel, they ought not to
complain of the papal despots of Christendom, (note to 1091.)
_Just denunciation of the religious imposture and usurpation of Moses,
by noble-minded Israelites._[54]
2031. “Corah, an Hebrew of great wealth and influence, and famous for
his eloquence, becoming jealous of the dignity to which Moses had
attained, raised a clamour against him among the Levites who were of
the same tribe, by suggesting to them, in an occasional harangue,
‘That it redounded to their dishonour thus tamely to suffer Moses,
under pretence of the divine command, to retain unlimited authority,
vest the priesthood in his brother Aaron without their suffrages,
and bestow places of honour and profit at pleasure.’ He added, ‘that
these measures were the more oppressive and grievous as founded on
the arts of sophistry and insinuation; that those who are conscious
of deserving posts of dignity endeavour to obtain them not by force,
but mild persuasion; that it was the interest of a state to check
the ambition of such aspiring individuals, before they acquired an
influence that might prove destructive.’ He demanded by what authority
Moses had conferred the priesthood on Aaron and his sons, enforcing
his own title as superior to theirs, both by descent and property.”
2032. In consequence of this, Moses addresses the following prayer,
which certainly is as remote from the sentiments which the precepts of
Christ would call for, as any which can be imagined:
2033. “Testify thy wonted kindness to the Hebrews by inflicting
condign punishment on Dathan and Abiram, for suggesting that thy
purposes are opposed by my arts. Visit these detractors from thy glory
with exemplary vengeance. Let the earth on which they tread swallow
them up, _with their families_ and substance, to the manifestation of
thy power, and as an example to posterity not to think unworthily of
the Majesty of heaven.”
2034. Mr. Mahan urges that those who sacrificed their lives for a cause
must have had good reason for their course. What are we, then, to think
of Zimri the Hebrew, who used the following language to Moses, and
was, as well as those who concurred with him in opinion, murdered in
consequence, not after trial, but by Lynch law, as will appear from the
sequel?[55]
2035. “‘Moses, you are at liberty to contend for the use and
observance of your own laws, which have obtained a sanction and
authority by long custom alone, or you would have been brought to
merited disgrace and punishment, and found, to your cost, that the
Hebrews were not to be deluded by your arts. I will never subject
myself to your tyrannical decrees, assured that, under a pretext of
regard to religion and law, you seek to enslave us, and establish a
supreme authority over us, by denying us those liberties to which
all free-born men have an undoubted right. Was there a more grievous
oppression during the whole course of an Egyptian bondage than
the power you usurped of punishing every man by laws of your own
formation? You particularly deserve punishment for abrogating and
annulling those customs, laws, and privileges which are authorized
and established by the common consent of nations, and preferring
the suggestions of your fancy to rules so generally followed and
rationally founded. Conscious that I have done nothing wrong, I now
frankly declare, in this assembly, that I have married a strange
woman. This I confess with an honest boldness, and would do the same
in the face of the world. I also worship the gods whom thou hast
forbidden to be worshipped, as I do not hold myself bound to submit
to your arbitrary sway either in matters of law or religion, but
must assert the liberty of investigating the truth for myself, and
directing my own personal concerns.’
2036. “Zimri, in this speech, delivered the general sentiment of the
whole faction, while the multitude silently waited the issue of his
presumptuous conduct, for they apprehended much confusion would ensue.”
2037. But one of Moses’s partisans did not allow this noble asserter
of the rights of human nature to survive this bold stand long, as will
appear from the rest of the narrative, which thus proceeds:
2038. “His contumacy and flagrantly insolent behaviour to Moses
raised the resentment of one Phineas to the highest degree. He was a
youth eminent for the dignity of his family, his singular prowess, and
his personal virtues. Eleazar the high-priest being his father, he
was nearly allied to the great lawgiver. Sensible that to suffer such
indignity to pass with impunity would bring both the religion and the
laws of the Hebrews into contempt, he determined to make an example of
the ringleader of the faction, as his exalted rank would cause that
example to have a greater influence on the minds of the people. His
resolution being equal to his zeal, he repaired, without delay, to the
tent of Zimri, and at one stroke slew both him and Cobi his wife. This
resolute act excited an emulation among those of his contemporaries
who still maintained a regard for the honour of their country, to
avenge themselves on those who had done it violation; inasmuch that
they fell most furiously upon the faction, and put great numbers of
them to the sword.”
2039. Where is the true-hearted son of Columbia who would not have been
among those who fell with Zimri, for the right of choosing his wife and
his religion according to his own judgment?
_Remarkable observance of the Golden Rule by Moses, in his last advice
to the Israelites._[56]
2040. “‘Wherefore, to avoid this danger of apostasy from the worship
of the God of your fathers, suffer not any of your enemies to live
after you have conquered them; but esteem it highly conducive to
your interest to destroy them all, lest, if you permit them to live,
you become infected by their manners, and thereby corrupt your own
institutions. I do further exhort you to overthrow their altars,
temples, groves, and indeed to exterminate their nations with fire and
sword. By these means alone the permanency of your happy constitution
can be secured to you.’”
2041. Let these sentiments of Moses be compared with those of the great
Cyrus, in which he justly adverts to the immortality of the soul. Moses
was always worldly, and, as respects the lives of neighbouring pagans,
so called, displayed no better morality than Thuggism on a great scale.
_Straining at Spiritual Gnats, while swallowing Scriptural Camels._
2042. The question is put, Wherefore can spirits cause tappings on
or tilting of tables, only when a medium is present? To those who
believe in the Old Testament as the word of God, it may be in point to
inquire, Wherefore the mere elevation of the hands of Moses, on a hill
remote from the field of battle, enabled the Israelites to overcome
their enemies, when the opposite result ensued when the hands of the
veracious prophet were lowered, as agreeably to verses 11 and 12,
chapter xvii. of Exodus?
2043. “And it came to pass, when Moses held up his hand, that Israel
prevailed; and when he let down his hand, Amalek prevailed. But
Moses’s hands were heavy, and they took a stone and put it under him,
and he sat thereon, and Aaron and Hur stayed up his hands, the one
on the one side and the other on the other side; and his hands were
steady until the going down of the sun.”
2044. It follows from the verses in question that the skill, strength,
or courage of every Jewish combatant varied with the elevation or
depression of the arms of Moses above or below a mean horizontal plane.
2045. Surely, the peculiar influences thus exercised by the author of
the Pentateuch is at least as incredible as that by which the presence
of a medium enables spirits to move ponderable bodies, when otherwise
they could not move them. The influence ascribed to Moses is alleged to
have been witnessed only on one occasion, whereas that attributed to
media has been seen in a multiplicity of instances by living witnesses
of good character, who will attest to the facts, as well as the media
themselves.
2046. But, independently of the incredibility of this Mosaic miracle
as an isolated fact discordant with the laws of nature and human
experience, is it not incredible on account of its inconsistency with
the just and humane idea of God which the truly pious entertain,
that he should give this assistance to the Jews in their unchristian
warfare? This reasoning is at least as applicable to the alleged
arrestation of the sun, (involving that of the rotary motion of the
earth,) in order that Joshua might make a further slaughter of the
vanquished Canaanites. For this slaughter the prominent excuse seems
to have been that Moses, wishing to possess the territory of the
Canaanites, professed to have the authority of God for extirpating them
as idolaters, agreeably to the following language, which is represented
by Mr. Mahan and others as the word of God, (Deut. viii. 16, 20, 22:)
2047. “And thou shalt consume all the people which the Lord thy God
shall deliver thee; thine eye shall have no pity upon them: neither
shalt thou serve their gods; for that will be a snare unto thee.
Moreover, the Lord thy God will send the hornet among them, until
they that are left, and hide themselves from thee, be destroyed. And
the Lord thy God will put out those nations before thee by little and
little; thou mayest not consume them at once, lest the beasts of the
field increase upon thee.”
_The Evidence which is insufficient to establish the Iniquity of a
Sinner cannot be sufficient to establish the Divine Authority of a
Book._
2048. “One witness shall not rise up against a man for any iniquity
or any sin: at the mouth of two witnesses, or three witnesses, shall
the matter be established,” (Deut. xix. 15.)
2049. Agreeably to the preceding quotation from Scripture, one witness
is not sufficient to convict a man of any iniquity. Two witnesses,
at least, are necessary to establish guilt. But if a single witness
be insufficient to establish the iniquity of a man, how is it to be
established, on the evidence of the priest Hilkiah alone, that the
manuscript, which, as he represented, he had found in the temple, was
the inspired code of Moses, or, as Mahan and others would have it, the
word of God?
2050. Should the righteousness of a religious code be established by
evidence insufficient to establish the iniquity of an individual?
_A fortiori_, when, by proving the righteousness of a code, a whole
generation was to be convicted of iniquity, was the evidence of one
individual sufficient, especially when the iniquity thus to be adjudged
was to draw down the unquenchable wrath of God, agreeably to Huldah the
prophetess?
_Word of God, impiously so called, or the Golden Rule inverted by God’s
alleged Commands._
2051. “When thou comest nigh unto a city to fight against it, then
proclaim peace unto it. And it shall be, if it make thee answer of
peace, and open unto thee, then it shall be that all the people that
is found therein shall be tributaries unto thee, and they shall
serve thee. And if it will make no peace with thee, but will make
war against thee, then thou shalt besiege it. And when the Lord thy
God hath delivered it into thine hands, thou shalt smite every male
thereof with the edge of the sword: but the women, and the little
ones, and the cattle, and all that is in the city, even all the spoil
thereof, shalt thou take unto thyself: and thou shalt eat the spoil of
thine enemies, which the Lord thy God hath given thee. Thus shalt thou
do unto all the cities which are very far off from thee, which are
not of the cities of these nations. But of the cities of these people
which the Lord thy God doth give thee for an inheritance, thou shalt
save alive nothing that breatheth: but thou shalt utterly destroy
them, namely, the Hittites, and the Amorites, the Canaanites, and the
Perizzites, the Hivites, and the Jebusites, as the Lord thy God hath
commanded thee,” (Deut. xx. 10-17.)
PAGAN FEARLESSNESS OF DEATH.
_Opinion of Mr. Huc, a Christian Priest, that it is their religion
which makes Christians more fearful of death than the Chinese_, (746.)
2052. PARSON BERG and Bishop McIlvaine unjustly represent the doctrines
of futurity, held by Christians, as causing those who believe in
eternal punishment—in the horrible hell described by Josephus, and
sanctioned by the gospel, with the precarious notions of heaven
derived from the same authority—to have less fear of death than
deists, by them called _infidels_. But I have known many deists die,
and certainly I have never seen any believer in Christianity meet
death with more firmness than those who did not believe. Some of the
last-mentioned class have died of painful complaints with the most
admirable equanimity. But to illustrate the injustice of these reverend
gentlemen in their undue assumption of the superior fearlessness of
death of those persons who believe in the gospel over those who do not
so believe, I will here quote a passage from the travels of a Christian
missionary, which describes the equanimity with which the Chinese meet
death. From the work of the French missionary, Mr. Huc, it will be seen
that _death_ is contemplated with far less fearful apprehension in
China than in Christendom.
_Observations of the Missionary, Mr. Huc, to whom reference has just
been made._
2053. “In no other country than China, perhaps, could men be heard
exchanging compliments on the subject of a coffin. People (in
Christendom) are most shy of mentioning the lugubrious objects
destined to contain the mortal remains of a relation or friend; and
when death does enter the house, the coffin is got in in secresy and
silence, in order to spare the feelings of the mourning family. But
it is quite otherwise in China; there a coffin is simply an article
of the first necessity to the dead, and of luxury and fancy to the
living. In the great towns you see them displayed in the shops with
all sorts of tasteful decorations, painted, and varnished, and
polished, and trimmed up to attract the eyes of passengers, and give
them the fancy to buy themselves one.
2054. “People in easy circumstances, who have money to spare for
their pleasures, scarcely ever fail to provide themselves beforehand
with a coffin to suit their own taste, and which they consider
becoming; and, until the moment arrives for lying down in it, it is
kept in the house; not as an article of immediate necessity, but as
one that cannot fail to be consoling and pleasant to the eye in a
nicely-furnished apartment.
2055. “For well-brought up children, it is a favourite method of
expressing the fervour of their filial piety toward the authors of
their being, a sweet and tender consolation for the heart of a son,
to be able to purchase a beautiful coffin for an aged father or
mother, and come in state to present the gift at the moment when they
least expect such an agreeable surprise. If one is not sufficiently
favoured by fortune to be able to afford the purchase of a coffin in
advance, care is always taken before ‘_saluting the world_,’ as the
Chinese say, a sick person shall at least have the satisfaction of
casting a glance at his last abode; and if he is surrounded by at all
affectionate relations, they never fail to buy him a coffin and place
it by the side of his bed.
2056. “In the country, this is not always so easy, for coffins are
not kept quite ready, and, besides, peasants have not such luxurious
habits as townspeople. The only way, then, is to send for the
carpenter of the place, who takes the measure of the sick person, not
forgetting to observe to him that it must be made a little longer than
would seem necessary, because one always stretches out a little when
dead. A bargain is then made concerning the length and breadth, and
especially the cost; wood is brought, and the workmen set about their
task in the yard, close to the chamber of the dying person, who is
entertained with the music of the saw and the other tools, while death
is at work with him, preparing him to occupy the snug abode when it is
ready.
2057. “All this is done with the most perfect coolness, and without
the slightest emotion, real or affected. We have ourselves witnessed
such scenes more than once, and it has always been one of the things
that most surprised us in the manners of this extraordinary country.
A short time after our arrival in the mission of the north, we were
walking one day in the country with a Chinese seminarist, who had the
patience to reply to all our long and tedious questions about the
men and things of the Celestial Empire. While we were keeping up the
dialogue as well as we could, in a mixture of Latin and Chinese, using
a word of one or the other as we found occasion, we saw coming toward
us a rather numerous crowd, who advanced in an orderly manner along a
narrow path. It might have been called a procession.
2058. “Our first impulse was to turn aside, and get into some safe
corner behind a large hill; for, not having as yet much experience
in the manners and customs of the Chinese, we had some hesitation in
producing ourselves, for fear of being recognised and thrown into
prison; possibly even condemned and strangled. The crowd had now come
up with us, and we stood aside to let it pass. It was composed of a
great number of villagers, who looked at us with smiling faces, and
had the appearance of being uncommonly pleased. After them came a
litter, on which was borne an empty coffin, and then another litter,
upon which lay extended a dying man, wrapped in blankets. His face was
haggard and livid, and his expiring eyes were fixed upon the coffin
that preceded him. When every one had passed, we hastened to ask the
meaning of this strange procession. ‘It is some sick man,’ said the
seminarist, ‘who has been taken ill in a neighbouring village, and
whom they are bringing home to his family. The Chinese do not like to
die away from their own house.’ ‘That is very natural; but what is
the coffin for?’ ‘For the sick man, who probably has not many days to
live. They seem to have made every thing ready for his funeral.’ I
remarked by the side of the coffin a piece of white linen. ‘That, they
mean to use for the mourning.’
2059. “These words threw us in the most profound astonishment, and we
saw then that we had come into a new world—into the midst of a people
whose ideas and feelings differed widely from those of Europeans.
These men quietly setting about to prepare for the funeral of a still
living friend and relation—this coffin placed purposely under the
eyes of the dying man, doubtless with the purpose of doing what was
agreeable to him; all this plunged us into a strange reverie, and the
walk was continued in silence. The astonishing calmness with which the
Chinese see the approach of death does not fail when the last moment
arrives. They expire with the most incomparable tranquillity, without
any of the emotions, the agitations, the agonies that usually render
the moment of death so terrific.”
2060. It is remarkable that Mr. Huc cites an “_entire want of
religious feeling, as among the causes of this indifference to
death_.”[57] But it may be inquired whether that can be a proper kind
of religious feeling which interferes with equanimity at the prospect
of our spiritual birth. I can easily believe Mr. Huc to be correct, if
his entire want of religious feeling means the absence of all fear of
an eternal broiling, like that of Dives.
2061. It is the absence of that _sort_ of religion which this
_sectarian would teach_; that which consigns the great majority of
mankind to perpetual misery on account of their disbelief in Romanism.
2062. Widely different is the effect of the religion I have espoused.
It has made a prodigious change in my feelings. I look forward to death
with hope, rather than fear. (See page 32 (108) of this work for the
different effect of Romanism on my mind.)
_Conclusion of Strictures on Mr. Mahan’s Religious Errors._
2063. It will be observed that under the general head of Mr. Mahan’s
errors, I have treated of not only those which he has advocated, but
such as he sanctions by his general endorsement of Scripture. However,
I here take my leave of Mr. Mahan and his errors.
CONCLUSION.
2064. In a work by the English bishop Warburton, is to be found the
following allegation:
“The doctrine of a future state of rewards and punishments is not to
be found in, nor did it make part of, the Mosaic dispensation.”
_The Pentateuch inconsistently represented as the basis of belief
in human immortality, as will appear by the prefixed quotation, as
well as the inability of any of its devotees to point out any part
which conflicts with the right reverend author’s opinion, above
mentioned.—Injustice of representing disbelievers in the Bible as not
having as good grounds for belief in immortality as those who rest
their belief on a work which, by its silence, tends to discountenance
the hope of a future life.—Those who uphold the Bible against
Spiritualism, the real antagonists of the only satisfactory evidence
ever given to man of a future habitation in the spirit world._
2065. Religious people all very justly insist on the immense importance
of a belief in a future state of existence, in which we are to enjoy a
degree of happiness in proportion to our good conduct in this life, or
of misery in proportion as we do evil.
2066. Throughout Christendom I believe such a belief is necessary to
render a person competent as a witness, or to hold any office. As it
is assumed generally by Christians that there is no other proof of
immortality than that alleged to be afforded by Scripture, unbelievers
in Scripture are assumed to be unbelievers in a future state, and
the most unfavourable insinuations are made respecting such persons,
(1310.) Bishop McIlvaine, in his “Evidences,” has _charitably_
represented that, as a class, such men are peculiarly vicious, and in
their domestic relations immoral; _not recollecting how far Christian
prelates have been found wanting in the present, as well as in past
times_. But notwithstanding that the disbelief in a future state is
held to be so universally pernicious in its influence, self-called
orthodox Christians deem it impious not to bow before the Bible as
the holy word of God, or to be wanting in respect for his inspired
missionary, Moses. But admitting that the books found by Hilkiah (1940)
were written, under divine inspiration, by Moses, how does it happen
that those books and their author stand in such high estimation,
_when they actually give no evidence of immortality, but rather tend
to prove that God, in communicating his will to Moses, thought it
more important to give to the Jews directions for the decoration of a
tabernacle, than to impart to them the invaluable knowledge of their
eternal existence? Moreover, God is represented as holding in especial
favour, those who did not think it of as much importance to inquire
into the truth of immortality, as to obtain decorations for pharisaical
worship._ Why is Moses, _a materialist_, to be venerated, who so
grossly trifled with his opportunities? There is either a flagitious
misrepresentation, or he, of all men, had the best opportunity of
learning this _all-important_ truth; and therefore, dying ignorant of
it, is proportionally more culpable. Wherefore is the uncandid and
unfounded pretence resorted to, that attacking the Old Testament is
attacking the basis of the hope of heaven, when, on the contrary, that
record has really the opposite tendency—that of enfeebling the evidence
of immortality?
2067. We see the _heathen_ Cyrus, on his death-bed, (1980,) striving
to impress upon his children a belief in immortality, while Moses,
dying a worldly-minded, blood-thirsty materialist, employs his last
moments in giving _inhuman_ directions for the _merciless massacre_ of
every conquered pagan. Yet, while Bishop McIlvaine, as respects his
contemporaries, represents materialism as irreconcilable with virtue,
Moses is to be venerated and the books attributed to his authorship
idolatrously worshipped as the word of God! But if the advocacy of any
thing which tends to lessen the hope of immortality be culpable, is
it not culpable, against the truths of Spiritualism to hold up a book
which authorizes disbelief in immortality, and that, too, upon such
questionable authority as an obscure priest and fanatical and barbarous
autocrat? (1937.) As respects the gospel, it has, I hope, been shown
that, with all the exertions of the good parson Harbaugh to exhibit
the heaven of Scripture in its most favorable aspect, (777 to 805,)
Spiritualism has immensely the advantage in the description given of
the spirit world, (409 to 469,) sanctioned by the replies given to my
queries under test conditions, (552).
2068. Another ground of pre-eminence is the perfect immunity from any
association with such a priesthood as that described by the Right Rev.
Bishop Hopkins. Media, replacing the priests, will owe their office to
nature, not to any aristocracy, monarch, or theocrat, (1307).
2069. Private disinterested Media will always outnumber and control any
of the same class who may attempt to acquire unfair ascendancy, even
if, in the nature of the case, it were possible that such a wrong could
be contemplated.
2070. I trust I have shown that the actual morals of Christendom are
irreconcilable with the precepts of the gospel, which denounce wealth
and enjoin submission to wrong, these morals being also inconsistent
with the materialism of the books of Moses. Under these circumstances,
let the reader turn to the evidence which has converted me from a
prepossessed skeptic to a devout believer in spiritual communication.
Let that glorious portraiture of the spirit-world be considered which
has been opened to the view of mortals through the high spirits who
have accredited me as one of their servants. I will not go over the
evidence, nor recapitulate the arguments which I have already so fully
urged upon the attention of my readers. I implore them to read with
candour, and think earnestly of the facts and reasoning submitted in
this volume.
_P. S.—Explanation respecting Jesus Christ._
My spirit sister alleges that Christ never uttered the language
recorded as his, and upon which I have commented. This being admitted,
I wish that nothing which I have said may be considered as bearing
personally on a Being who is so much the object of devotion with
many of my dearest connections, relations, and friends. I wish that
it should be considered that it is only upon the doctrines imputed
to Christ, that I have intended to animadvert, not on Jesus himself.
Surely I am justified as treating that language as coming from Jesus
Christ, which is ascribed to him in the only history of his teachings
which has come down to us, and which, under the name of the holy
canonical gospel, is considered by more than three-fourths of all the
Christians in existence as inspired by God!
APPENDIX.
Under this head I place some articles which could not be embodied
in this work; but which it may nevertheless be expedient to place
within the reach of certain readers. Among the articles referred to
is the theory of electricity, which I first published in 1848, and
which has been approved by the spirit of Franklin, and, in obedience
to his advice, inserted in this volume. Unfortunately, there are but
few persons sufficiently acquainted with the phenomena which form its
basis, and the technical language employed by professed electricians,
to find it agreeable to study the subject in question; but they may
qualify themselves to do so by studying the elementary works on this
branch of science.
LETTER TO THE EPISCOPAL CLERGY.
Although the subjoined letter has been published in various channels,
as well as in a separate pamphlet, I deem it proper to record it in
this work, as, otherwise, many who may see the one might not see the
other. It will be perceived that the substance of my second letter has
been already incorporated in the preceding pages, (714 to 776.) Of
course it is to the first letter that I now allude, and which I intend
to record here.
_Letter from Dr. Hare to the Clergy of the Protestant Episcopal
Church, offering to lay before them the New Evidence of Immortality._
(_Submitted to the late Convention, Philadelphia, May 15, 1855._)
REVEREND AND DEAR SIRS: Having, from my youth, been on friendly terms
with the clergy of the Episcopal Church, within the pale of which I
was born and christened; having, in fact, had among the clergy of that
church some excellent friends and relatives,—it has been a source of
regret that I have not been able to see doctrines deeply affecting
the happiness of mankind in the same light. I am, however, fully
sensible of the kindness and courtesy with which I have been treated
by clergymen in general, and especially by those of the church above
designated. I have always been under the belief that in no part of the
globe, nor at any period of human history, has a priesthood existed
as moral, as sincere, and truly pious as those of my country; and
among that priesthood, I believe, none have stood higher in these
qualifications than such as are of the Episcopal Church.
It is happy for me that of late I have, in one respect, found myself
more in accordance with the Christian clergy: I allude here to the
awakening of perfect confidence in the immortality of the soul.
There was on this subject, heretofore, this difference between my
sentiments and those of my clerical friends, that while I hoped for
a future state, I was no less skeptical respecting the evidence of
witnesses who lived some thousand years ago than of those who have,
in modern times, alleged themselves to have witnessed supernatural
manifestations. I required in the former case, no less than in the
latter, intuitive proof; or the consistent testimony of independent
observers having sufficient sense, knowledge, and integrity to make
reliable witnesses.
Happily, in the case of Spiritualism, both of these tests have been
afforded to me, so that I now believe in a future state no less firmly
than the orthodox Christian.
Like St. Paul, in the case of Christianity, I entered upon the
investigation of Spiritualism with a view to refutation; but the very
instruments which I contrived to accomplish that object produced the
opposite effect.
If human testimony is not to be taken when advanced by contemporaries
known to be conscientious, truthful, and well informed, how is it to
be relied on with respect to those of whom we know nothing available
beside what their own writings mention?
I am prepared to submit a communication respecting the spirit world
from my father, sanctioned by a convocation of spirits, whose
approbation was manifested by means which no mortal could pervert.
The practical influence on my mind has been to make me far more
happy, to remove all fear of death, and to render me more watchful as
to my deportment in life. I know that my sainted parents, and other
relatives and friends, my children who died in infancy, are around me,
witnessing every act and exercising a limited power over my safety and
my health.
Mourning for the dead now seems to be groundless, and at all events
can be indulged only upon selfish considerations. But who would grieve
deeply at a transient separation, even for years, from friends made
happier by the change, when sure of a happy reunion ultimately?
No evidence of any important truth in science can be shown to be more
unexceptionable than that which I have received of this glorious fact,
that heaven is really “at hand,” and that our relatives, friends, and
acquaintances who are worthy of happiness, while describing themselves
as ineffably happy, are still progressing to higher felicity; and
while hovering aloft in our midst, are taking interest in our welfare
with an augmented zeal or affection, so that, by these means, they may
be a solace to us, in despite of death.
As the reverend clergy of the Episcopal Church are about to meet in
Philadelphia, I deem it my duty to afford them an opportunity of
hearing the evidence on which I rely; and which, with _due effort_,
they can have subjected to their own intuition.
Should the clergy deem it expedient to listen to my exposition, I
shall be ready to answer any queries which may be made.
I am aware that there may be considerations which may justify the
clergy in declining to hear me. I have never, in my own case, deemed
it wise to seek abstract right at the expense of practical evil. I
would not urge persons in certain official stations to become converts
to Spiritualism, lest it should, by consequent unpopularity, interfere
with their usefulness, as in the case of Judge Edmonds; and a like
objection must arise as to the conversion of clergymen, so far as
to bring their convictions in competition with their professional
vocation. Orthodox Christians are generally educated to believe not
only that the revelation on which they rely is true, but that no
other can be justifiable. Hence they are evidently displeased that
spiritualists should allege themselves to have come by other means
to that belief in immortality which is admitted on all sides to be
the greatest comfort under the afflictions to which temporal life is
liable.
There is, moreover, this discordancy in doctrine: Agreeably to
Scripture, man is placed here for probation, and is liable to
be _eternally_ punished if he prove delinquent. According to
Spiritualism, man is placed here for progression, and when he goes to
the next world, still will have the opportunity to progress, however
wicked he may be when he departs this life.
It is conceived by spiritualists that if, as the orthodox allege,
God be omnipotent, he can make his creatures to suit his will; if he
be omniscient, he must know what they are when made; and if he be
prescient, he can foresee what they will be, and consequently cannot
have the smallest conceivable motive for exposing them to probation.
I foresee that it may not be deemed expedient to take any notice of
this letter; but whatever may be the result in this way, does not
interfere with the propriety of my putting it in your power to avail
yourselves of my offer; since I have a sanction from a higher source,
the spirit of the immortal Washington, the proofs of whose communion
with me I am prepared to submit to any respectable inquirers.
I am aware that this language would, a few years ago, have made
me attach the idea of insanity to the author; but this cannot,
nevertheless, in the slightest degree, be deducible from it now, from
the notorious fact that the same monomania is never entertained by any
two persons, and in _my hallucination_, if it _be such_, there are a
multitude of participators. That is to say, there are a multitude of
persons of every grade who believe that they have communicated with
their spirit friends, as I have with mine; and who, like me, have
believed themselves to have held communion with the spirits of some of
the most distinguished men who have departed this life. A faith in the
miracles of the New Testament may as well be adduced as insanity as
belief in spiritual manifestations under these circumstances.
The fact that manifestations have been made and truthfully described
has been admitted by the Catholic Church, but are ascribed to Satanic
agency.
Let the doctrines of Spiritualism, and those of the church in
question, be compared, in order to determine which owes most to Satan.
The existence of a devil being admitted, was there ever a more fertile
source of diabolical intolerance than the idea that a peculiar belief
being necessary to save men’s souls from hell fire, any temporal evil
to which mortals might be subjected to coerce belief, would be as
justifiable as the forcible extirpation of an incipient cancer from
the body of a child unwilling to submit to the operation? If ever
there was a devil’s agency, it may be seen in the auto-da-fé, the
Inquisition, and the massacre of St. Bartholomew’s day.
Of the same devilish character was the execution of Servetus by
Calvin, or the persecution of the Quakers and witches by the Puritans.
Respectfully, your well-wisher, ROBERT HARE.
A LETTER FROM DR. HARE.
_Addressed to the President of the Association for the Advancement of
Science, at their meeting, August 18, 1855._
PRELIMINARY REMARKS.
Having addressed the subjoined letter to the American Association for
the Advancement of Science, the standing committee resolved that the
subject did not fall sufficiently within the objects of the Association
to allow even of its being read to the meeting. In the instance of my
letter to the Episcopal clergy, it was stated that its acknowledgment
by them was not expected; and after this impression was verified, I
admitted that, in their not replying, the interest of the church was
best consulted. In the present case I admit that the harmony of the
Association was perhaps best consulted in not recognising that the
objects of the Association involved the duty of allowing certain facts
to be stated before it, which are at war with the received doctrines of
science, no less than with those of revelation.
During the Dark Ages, the so-called word of God (but really the words
of ignorant propagandists) had taken such hold of the proper domain of
science, that it was heresy to assert the rotundity of this planet,
or that the sun did not revolve about it diurnally. But at this time
science has established itself upon the domain claimed for religious
truth, so that between the positive science of the atheist Comte and
the dogmatic opinions of the orthodox savan, there is no room for the
germ of Spiritualism to shoot up.
It seems to me that, in due courtesy and liberality, the standing
committee might have had my letter read to the meeting, and have let
the members judge whether it should be acknowledged. But I place it
on record in this volume, and leave the propriety of their having
neglected to acknowledge it to be estimated hereafter in this world, as
it has already been in the world of spirits, as respects its influence
on the estimation of the parties.
I am aware, however, that every man in society is more or less a
_peon_, and that there is no small analogy between the situation of
many holding worldly pre-eminence and that of the poor apothecary
of Shakspeare. Conscience and reason are ever under the control of
expediency. Those who live in society must be governed by the hearts
and heads of others as well as their own: unless they are quite sure
that the cause of truth will suffer by their silence, they should not
speak to give others umbrage. I always considered it my duty not to do
any thing which would injure the institution of which I was a member
for nearly thirty years. Doubtless, the sachems of the Association did
what they thought best, as probably I should have done, had I been
situated as they were, and holding their opinions.
In the letter as actually sent to the Association, I introduced the
arguments founded on Dr. Bell’s observations, (111, 287, 864,) also the
facts and reasoning submitted in the Supplemental Preface. I shall, of
course, leave the reader to recur to those passages, and introduce here
only the other portions of my letter:
TO THE PRESIDENT OF THE ASSOCIATION FOR THE ADVANCEMENT OF SCIENCE:
_Dear Sir_: Being engaged in putting a work to press, I am sorry to
be unable to be present at the meeting of the Association on the 15th
inst.
When I was at the last meeting, I stated an experiment made with the
greatest care and precision, which proved the existence of a power
independent of any possible or conceivable mortal agency; and I had
on that occasion an opportunity of experiencing the fate of the Dutch
ambassador who first made the king of Ava acquainted with the fact
that bodies of water can be frozen so as to enable people to walk on
a solidified aqueous surface. It was a disease of the mind in either
case.
But let no one apply to his soul the self-complacent unction that
it was my hallucination, not bigoted ignorance, that originated
that diagnosis. Since that time, the fact of movements being made
intelligibly, without any perceptible or assignable mortal aid,
has been verified hundreds of times by others; while under my own
intuition it has been reiterated many times, the experiment which I
adduced having been repeated with every imaginable precaution and
instructive variation. * * * * *
About two years have elapsed, since I erroneously sanctioned
Farraday’s explanation of the manifestations, in ascribing them to
involuntary muscular action. This arose from my being, no less than
that philosopher, so utterly incredulous and intolerant of any idea of
spiritual agency in any of the phenomena of nature, excepting those
which I ascribed to God, that I did not take the possible agency of
spirits into view; but having been obliged to admit the facts conceded
by Dr. Bell, (287,) and having received interesting and intellectual
communications of which he has not been informed, I cannot, with
him, stop half-way: nor could he, were he to have the interesting
communications with his spirit friends which I have had with mine.
There has been a time when religion repressed science; and it
would seem that at the present era science is to revenge itself by
repressing religious truth, by sanctioning indirectly the alleged
manifestations of antiquity, while deriding those of the present
time; believing on miracles told by no one knows who, yet denying the
allegations of eye-witnesses known to be truthful; while straining at
spiritual gnats, swallowing scriptural camels.
With high esteem, your well-wisher,
ROBERT HARE.
FARRADAY’S SPECULATION.
_Speculation touching Electric Conduction and the nature of Matter. By
Farraday._
Having expressed my objections to Farraday’s inferences respecting
matter, &c., I feel that justice requires that I should submit the
article which drew forth my strictures. At this time, when electricity
and matter are scrutinized with a view to understand the analogous, but
different, entities of the spirit world, the ideas of an experimental
investigator so eminently successful, must be of interest to readers:
Light and electricity are two great and searching investigators of
the molecular structure of bodies, and it was, while considering
the probable nature of conduction and insulation in bodies not
decomposable by the electricity to which they were subject, and the
relation of electricity to space contemplated as void of that which,
by the anatomist, is called matter, that considerations, something
like those which follow, were presented to my mind.
If the view of the constitution of matter, already referred to, be
assumed to be correct, and I may be allowed to speak of the particles
of matter and of the space between them (in water, or in the vapour
of water, for instance) as two different things, then space must be
taken as the only continuous part, for the particles are considered as
separated by space from each other. Space will permeate all masses of
matter in every direction like a net, except that, in place of meshes,
it will form cells, isolating each atom from its neighbours, and
itself only being continuous.
Then take the case of a piece of shellac, a non-conductor, and it
would appear at once, from such a view of its constitution, that
space is an insulator, for if it were a conductor, the shellac could
not insulate, whatever might be the relation as to conducting power
of its material atoms; the space would be like a fine metallic web
penetrating it in every direction, just as we may imagine of a heap
of siliceous sand having all its pores filled with water, or as we
may consider of a stick of black wax, which, though it contains an
infinity of particles of conducting charcoal diffused through every
part of it, cannot conduct, because a non-conducting body (a resin)
intervenes and separates them one from another like the supposed space
in the lac.
Next take the case of a metal, platinum or potassium, constituted,
according to the atomic theory, in the same manner. The metal is a
conductor; but how can this be, except space be a conductor, for it
is the only continuous part of the metal, and the atoms not only do
not touch, (by the theory,) but, as we shall see presently, must be
assumed to be a considerable way apart. Space, therefore, must be a
conductor, or else the metals could not conduct, but would be in the
situation of the black sealing-wax referred to a little while ago.
But if space be a conductor, how then can shellac, sulphur, &c.
insulate? for space permeates them in every direction. Or, if space be
an insulator, how can a metal or other similar body conduct?
It would seem, therefore, that in accepting the ordinary atomic
theory, space may be proved to be a non-conductor in non-conducting
bodies, and a conductor in conducting bodies; but the reasoning
ends in this, a subversion of that theory altogether, for if space
be an insulator, it cannot exist in conducting bodies, and if it be
a conductor, it cannot exist in insulating bodies. Any ground of
reasoning which tends to such conclusions must in itself be false.
In connection with such conclusions, we may consider shortly what
are the probabilities that present themselves to the mind, if the
extension of the atomic theory which chemists have imagined be applied
in conjunction with the conducting powers of metals. If the specific
gravity of the metals be divided by the atomic numbers, it gives
us the number of atoms, upon the hypothesis, in equal bulks of the
metals. In the following table the first column of figures expresses
nearly the numbers of atoms in, and the second column of figures the
conducting power of, equal volumes of the metals named:
Atoms. Conducting power.
1·00 gold 6·00
1·00 silver 4·66
1·12 lead 0·52
1·30 tin 1·00
2·20 platinum 1·04
2·27 zinc 1·80
2·87 copper 6·33
2·90 iron 1·00
So here iron, which contains the greatest number of atoms in a given
bulk, is the worst conductor excepting one. Gold, which contains the
fewest, is nearly the best conductor; not that these conditions are in
inverse proportions, for copper, which contains nearly as many atoms
as iron, conducts better still than gold, and with above six times the
power of iron. Lead, which contains more atoms than gold, has only
about one-twelfth of its conducting power; lead, which is much heavier
than tin and much lighter than platina, has only half the conducting
power of either of these metals. And all this happens among substances
which we are bound to consider at present as elementary or simple.
Whichever way we consider the particles of matter and the space
between them, and examine the assumed constitution of matter by this
table, the results are full of perplexity.
Now let us take the case of potassium, a compact metallic substance
with excellent conducting powers—its oxide or hydrate a non-conductor;
it will supply us with some facts having very important bearings on
the assumed atomic construction of matter.
When potassium is oxidized, an atom of it combines with an atom of
oxygen to form an atom of potassa, and an atom of potassa combines
with an atom of water, consisting of two atoms of oxygen and hydrogen,
to form an atom of hydrate of potassa, so that an atom of hydrate
of potassa contains four elementary atoms. The specific gravity of
potassium is 0·865, and its atomic weight 40·; the specific gravity
of cast hydrate of potassa, in such a state of purity as I could
obtain it, I found to be nearly 2; its atomic weight, 57. From these,
which may be taken as facts, the following strange conclusions flow:
A piece of potassium contains less potassium than an equal piece of
the potash formed by it and oxygen. We may cast into potassium oxygen,
atom for atom, and then again both oxygen and hydrogen in a twofold
number of atoms, and with all these additions the matter shall become
less and less, until it is not two-thirds of its original volume. If
a given bulk of potassium contains 45 atoms, the same bulk of hydrate
of potassa contains 70 atoms nearly _of the metal potassium_, and,
besides that, 210 atoms more of oxygen and hydrogen. In dealing with
assumptions, I must assume a little more for the sake of making any
kind of statement; let me therefore assume that in the hydrate of
potassa the atoms are all of one size and nearly touching each other,
and that in a cubic inch of that substance there are 2800 elementary
atoms of potassium, oxygen, and hydrogen; take 2100 atoms of oxygen
and hydrogen, and the 700 atoms of potassium remaining will swell
into more than a cubic inch and a half; and if we diminish the number
until only those containable in a cubic inch remain, we shall have
430, or thereabout. So a space which can contain 2800 atoms, and
among them 700 of potassium itself, is found to be entirely filled by
430 atoms of potassium, as they exist in the ordinary state of that
metal. Surely, then, under the suppositions of the atomic theory, the
atoms of potassium must be very far apart in the metal, _i. e._ there
must be much more of space than of matter in that body; yet it is an
excellent conductor; and so space must be a conductor, but then what
becomes of shellac, sulphur, and all the insulators? for space must
also, by the theory, exist in them.
Again, the volume which will contain 430 atoms of potassium, and
nothing else while in the state of metal, will, when that potassium
is converted into nitre, contain very nearly the same number of atoms
of potassium, _i. e._ 416, and also then seven times as many, or 2912
atoms, of nitrogen and oxygen beside. In carbonate of potassa, the
space which will contain only the 430 atoms of potassium as metal,
being entirely filled by it, will, after the conversion, contain
256 atoms more of potassium, making 686 atoms of that metal, and in
addition 2744 atoms of oxygen and carbon.
These and similar considerations might be extended through compounds
of sodium and other bodies, with results equally striking, and indeed
more so, when the relations of one substance, as oxygen and sulphur,
with different bodies are brought into comparison.
I am not ignorant that the mind is most powerfully drawn by the
phenomena of crystallization, chemistry, and physics generally to the
acknowledgment of centres of force. I feel myself constrained, for the
present, hypothetically to admit them, and cannot do without them; but
I feel great difficulty in the conception of atoms of matter which in
solids, fluids, and vapours are supposed to be more or less apart from
each other, with intervening space not occupied by atoms, and perceive
great contradictions in the conclusions which flow from such a view.
If we must assume at all, as indeed in a branch of knowledge like
the present we can hardly help it, then the safest course appears to
be to assume as little as possible; and in that respect the atoms of
Boscovich appear to me to have a great advantage over the more usual
notion. His atoms, if I understand aright, are mere centres of forces
or powers, not particles of matter in which the powers themselves
reside. If in the ordinary view of atoms, we call the particle of
matter away from the powers _a_, and the system of powers or forces in
and around it _m_, then in Boscovich’s theory _a_ disappears, and is
a mere mathematical point, while in the usual notion it is a little,
unchangeable, impenetrable piece of matter, and _m_ is an atmosphere
of force grouped around it.
In many of the hypothetical uses made of atoms, as in crystallography,
chemistry, magnetism, &c., this difference in the assumption makes
little or no alteration in the results; but in other cases, as of
electric conductors, the nature of light, the manner in which bodies
combine to produce compounds, the effect of forces, as heat or
electricity, upon matter, the difference will be very great.
Thus, referring back to potassium, in which as a metal the atoms must,
as we have seen, be, according to the usual view, very far apart
from each other, how can we for a moment imagine that its conducting
property belongs to it any otherwise than as a consequence of the
properties of the space, or, as I have called it above, the _m_?
So also its other properties in regard to light, or magnetism, or
solidity, or hardness, or specific gravity, must belong to it, in
consequence of the properties or forces of the _m_, not those of the
_a_, which, without the forces, is conceived of as having no powers.
But then, surely, the _m_ is the _matter_ of the potassium, for
where is there the least ground (except in a gratuitous assumption)
for imagining a difference in kind between the nature of that space
midway between the centres of two contiguous atoms, and any other spot
between these centres? A difference in degree or even in the nature
of the power consistent with the laws of continuity I can admit, but
the difference between a supposed little hard particle and the powers
around it, I cannot imagine.
To my mind, therefore, the _a_ or nucleus vanishes, and the substance
consist of the powers or _m_; and indeed what notion can we form
of the nucleus independent of its powers? All our perception and
knowledge of the atom, and even our fancy, is limited to ideas of its
powers; what thought remains on which to hang the imagination of an
_a_ independent of the acknowledged forces? As mind just entering on
the subject may consider it difficult to think of the powers of matter
independent of a separate something to be called _the matter_, but it
is certainly far more difficult, and indeed impossible to think of or
imagine that _matter_ independent of the powers. Now, the powers we
know and recognise in every phenomena of the creation, the abstract
matter in one; why, then, assume the existence of that of which we
are ignorant, which we cannot conceive, and for which there is no
philosophical necessity?
Before concluding these speculations, I will refer to a few of the
important differences between the assumption of atoms consisting
merely of centres of force like those of Boscovich, and that other
assumption of molecules of something specially material, having powers
attached in and around them.
With the latter atoms a mass of matter consists of atoms and
intervening space; with the former atoms matter is everywhere present,
and there is no intervening space unoccupied by it. In gases the atoms
touch each other just as truly as in solids. In this respect the atoms
of water touch each other, whether that substance be in the form of
ice, water, or steam; no mere intervening space is present. Doubtless,
the centres of force vary in their distance one from another, but
that which is truly the matter of one atom touches the matter of its
neighbours.
Hence matter will be _continuous_ throughout, and in considering
we have not to suppose a distinction between its atoms and any
intervening space. The powers around the centres give these centres
the properties of atoms of matter; and these powers again, when many
centres by their conjoint forces are grouped into a mass, give to
every part of that mass the properties of matter. In such a view
all the contradiction resulting from the consideration of electric
insulation and conduction disappears.
The atoms may be conceived of as highly _elastic_, instead of
being supposed excessively hard and unalterable in form; the mere
compression of a bladder of air between the hands can alter their size
a little, and the experiments of Cagniard la Tour carry on this change
in size until the difference in bulk at one time and another may be
made several hundred times. Such is also the case when a solid or a
fluid body is converted into vapour.
With regard also to the _shape_ of the atoms, and, according to the
ordinary assumption, its definite and unalterable character, another
view must now be taken of it. An atom by itself might be conceived
of as spherical or spheroidal, or where many were touching in all
directions, the form might be thought of as a dodecahedron, for
any one would be surrounded by and bear against twelve others, on
different sides. But if an atom be conceived to be a centre of power,
that which is ordinarily referred to under the term _shape_, would
now be referred to the disposition and relative intensity of the
forces. The power arranged in and around a centre might be uniform in
arrangement and intensity in every direction outward from that centre,
and then a section of equal intensity of force through the radii would
be a sphere; or the law of decrease of force from the centre outward
might vary in different directions, and then the section of equal
intensity might be an oblate or oblong spheroid, or have other forms;
or the forces might be disposed so as to make the atom polar; or they
might circulate around it equatorially or otherwise, after the manner
of imagined magnetic atoms. In fact, nothing can be supposed of the
disposition of forces in or about a solid nucleus of matter, which
cannot be equally conceived with respect to a centre.
In the view of matter now sustained as the lesser assumption, matter
and the atoms of matter would be mutually penetrable. As regards
the mutual penetrability of matter, one would think that the facts
respecting potassium and its compounds, already described, would
be enough to prove that point to a mind which accepts a fact for a
fact, and is not obstructed in its judgment by preconceived notions.
With respect to the mutual penetrability of the atoms, it seems to
me to present in many points of view a more beautiful, yet equally
probable and philosophic, idea of the constitution of bodies than the
other hypotheses, especially in the case of chemical combination.
If we suppose an atom of oxygen and an atom of potassium about to
combine and produce potash, the hypothesis of solid, unchangeable,
impenetrable atoms places these two particles side by side in a
position easily, because mechanically, imagined, and not unfrequently
represented; but if these two atoms be centres of power, they will
mutually penetrate to the very centres, thus forming one atom or
molecule, with powers either uniformly around it or arranged as the
resultant of the powers of the two constituent atoms; and the manner
in which two or many centres of force may in this way combine, and
afterward, under the dominion of stronger forces, separate, may in
some degree be illustrated by the beautiful case of the conjunction
of two sea waves of different velocities into one, their perfect
union for a time, and final separation into the constituent waves,
considered, I think, at the meeting of the British Association at
Liverpool. It does not, of course, follow from this view that the
centres shall always coincide; that will depend upon the relative
disposition of the powers of each atom.
The view now stated of the constitution of matter would seem to
involve necessarily the conclusion that matter fills all space, or,
at least, all space to which gravitation extends, (including the sun
and its system,) for gravitation is a property of matter dependent on
a certain force, and it is this force which constitutes the matter.
In that view matter is not merely mutually penetrable, but each
atom extends, so to say, throughout the whole of the solar system,
yet always retaining its own centre of force. This, at first sight,
seems to fall in very harmoniously with Massotti’s mathematical
investigations and reference of the phenomena of electricity,
cohesion, gravitation, &c. to one force in matter, and also again with
the old adage “matter cannot act where it is not.” But it is no part
of my intention to enter into such considerations as these, or what
the bearings of this hypothesis would be on the theory of light and
the supposed ether. My desire has been rather to bring certain facts
from electrical conduction and chemical combination to bear strongly
upon our views regarding the nature of atoms and matter, and so to
assist in distinguishing in natural philosophy our real knowledge—_i.
e._ the knowledge of facts and laws—from that, which, though it has
the form of knowledge, may, from its including so much that is mere
assumption, be the very reverse.
It is to be regretted that the memoir of the Rev. Mr. Whewell could not
be quoted, being long and obscure. His opinions, it is conceived, have
been stated fairly, (1796.)
_Motives for republishing my Memoirs on Electrical Theory._
The principal motive, without which the other motives would not have
prevailed, is, that having had an interview with the spirit of Franklin
expressly to have his advice, it was given decidedly in favour of
publication.
There is no door in the temple of science which is so easy of access as
that which leads to the department of electricity. The illustrations
usually given at a popular lecture may, at the same time, amuse an
infant, instruct a student, and yet perplex a profound philosopher.
As associated with the phenomena of thunder and lightning, at one
time attributed to the bolt of omnipotent Jove, no consequences of
scientific research are so awful and sublime: coupled with the magnetic
electric telegraph, no other result so miraculous. While _vis inertiæ_
would keep all nature in _statu quo_, whether at rest, or like our
planet in motion with a velocity fifty times as great as that of a
cannon ball: while gravitation tends like the clock weight to produce a
definite action and, _per se_, never to act again: electricity, with a
protean diversity of power, appears to be the great instrument of all
those changes by which the quiescent influence of the properties above
mentioned, is modified in the mundane sphere of chemistry and of life.
Every tyro is aware of the wonderful property imparted to electrics by
friction—to the tourmaline by heat; and that the same process, on a
large scale, will produce sparks, ignition, combustion, deflagration,
and destroy animal life by an instantaneous shock. It is notorious that
these wonderful powers may all be imparted to a naked pane of glass,
while the charge thus imparted is really only two opposite and equal
affections, capable of neutralizing each other by due communication.
Known also is it, that properties, to a certain extent similar, may be
found in a pile of pairs of heterogeneous metals, with the additional
power of electrolysis, or, in other words, of resolving chemical
compounds into their ingredients, (1376.) It is well known that, by
these means, water, long and almost religiously considered as one of
the four elements of the universe, can be decomposed into two kinds of
air; that the earths and alkalies have been resolved into metals and
oxygen; and that there is scarcely any chemical compound consisting
of two elements, which may not, when in aqueous solution or in fusion
by heat, be directly or indirectly decomposed by electrolysis, as
explained in the note to page 384.
These multifarious feats of electricity have caused it to be
contemplated as the source of every thing mysterious in nature. It is
not surprising, therefore, that those who, through the accessibility of
electricity, had become partially acquainted with electrical phenomena,
should view it as the source of spiritual manifestations; while those
who have a more extensive knowledge of the nature and extent of
electrical jurisdiction should perceive at once that the phenomena in
question do not fall within its sphere.
After the discovery, by Oersted, of the previously unsuspected reaction
between galvanized wire and a magnetic needle, those who had resorted
to either one or two fluids to explain electrical phenomena, found
themselves completely at fault. Yet the language originated by Franklin
has been still employed conventionally. This, though not misleading
adepts, introduces confusion in the minds of those who have merely
reached the ante-chamber of the electrical department.
Under these circumstances, I deem it expedient to republish the
exposition of electrical theory which I first laid before the
scientific world in 1848.
I hope that those who endeavour to refer spiritual manifestations or
animal magnetism to electricity, in any of its modifications, will
study this exposition of my views.
Though, as already stated, there appears to be, for the spirit world,
appropriate elements, distinct from those of this mundane world,
there is, nevertheless, a correspondence. We mortals can best prepare
ourselves to understand the elements of that world by understanding our
own. From an idea of _our_ light and _our_ vital air, we may by analogy
conceive of theirs as a preliminary to any further knowledge.
The following theory has been submitted to the spirit of Franklin, who
fully approved of it, and fully admitted the validity of the reasons
assigned by me for substituting this new exposition of electricity for
that which goes under his celebrated name.
_Objections to the Theories severally of Franklin, Dufay, and Ampere,
with an effort to explain Electrical Phenomena, by Statical or
Undulatory Polarization.[58] By Robert Hare, M.D., Emeritus Professor
of Chemistry in the University of Pennsylvania._
1. It appears, from the experiments of Wheatstone, that the discharge
of a Leyden jar, by means of a copper wire, takes place within a time
so small, that were the transfer of a fluid from the positive to the
negative surface requisite for its accomplishment, a current having
a velocity exceeding two hundred thousand miles in a second would be
necessary.
2. The only causes for the velocity of an electric current, according
to Franklin, are the repulsion between the particles of the electric
fluid of which it has been assumed to consist, and the attraction
between those particles and other matter. These forces are alleged to
concur in distributing the supposed fluid throughout space, whether
otherwise void, or partially occupied by conducting solids or fluids.
Hence, when between two or more spaces, surfaces, or conducting
masses, there is an unequal distribution of the electric fluid, the
equilibrium is restored whenever a communication is opened by means
of a sufficiently conducting medium. Agreeably to this view of the
subject, there seems to be a resemblance between the supposed effort of
the electrical fluid to attain a state of equable diffusion, and that
which would exist in the case of a gas confined in adjoining receivers,
so as to be more dense within one than within the other; for, however
the subtilty of the supposed electric fluid may exceed that of any gas,
there seems to be an analogy as respects the processes of diffusion
which must prevail. But on opening a communication between cavities in
which any aeriform fluid exists, in different degrees of condensation,
the density must lessen in one cavity and augment in the other, with a
rapidity which must diminish gradually, and become evanescent with the
difference of pressure by which it is induced. Far from taking place in
an analogous manner, electrical discharges are effected with an extreme
suddenness, the whole of the redundancy being discharged at once,
in a mode more like the flight of a bullet, projected with infinite
velocity, than that of a jet gradually varying in celerity from a
maximum to a minimum.
3. So far, in fact, is an electrical discharge from displaying the
features which belong to the reaction of a condensed elastic fluid,
that agreeably to the observations of our distinguished countryman
Henry, the result is more like the vibrations of a spring, which, in
striving to regain its normal position, goes beyond it. The first
discharge between the surfaces of a Leyden jar is not productive of a
perfect equilibrium. The transfer of different polarities goes beyond
the point of reciprocal neutralization, producing a state, to a small
extent, the opposite of that at first existing; and hence a refluent
discharge ensues, opposite in direction to the primary one. But even
this does not produce an equilibrium, so that a third effort is made.
These alternate discharges were detected by means of the magnetism
imparted to needles exposed in coils of copper wire.[59]
4. Supposing one or more rows of electrical particles, forming such a
filament of electricity as must occupy the space within a wire of great
length, to be made the medium of discharge to a Leyden jar; agreeably
to the hypothesis of one fluid, the electrical filament must be
attracted at one end of the wire and repelled at the other, as soon as
its terminations are brought into due communication with the coatings
of the jar. Yet the influence of the oppositely-charged surfaces of the
jar cannot be conceived to extend to those portions of the electricity
which are remote from the points of contact, until they be reached
by a succession of vibrations. Hence, it is inconceivable that every
particle in the filament of electric matter can be made at the same
time to move, so as to constitute a current having the necessary
velocity and volume to transfer, instantaneously, the electricity
requisite to constitute a charge. Even the transmission of the
impulses, in such an infinitesimal of time, seems to be inconceivable.
5. In reply to these objections, it has been urged by the Franklinians
that a conductor being replete with electricity, as soon as this fluid
should be removed at one end, it ought to move at the other. This might
be true of a fluid if incompressible, but could not hold good were it
elastic. A bell wire moves at both ends when pulled only at one; but
this would not ensue were a cord of gum-elastic substituted for the
wire.
6. But if the flow of one fluid, with the enormous velocity inferred,
be difficult to conceive, still more must it be incomprehensible that
two fluids can rush with similar celerity, from each surface of the
jar, in opposite directions, through the narrow channel afforded by a
wire; especially as they are alleged to exercise an intense affinity;
so that it is only by a series of decompositions and recompositions
that they can pass each other.
7. That agreeably to the theory of Dufay, equivalent portions of the
resinous and vitreous fluids must exchange places during an electrical
discharge, will appear evident from the following considerations: One
surface being redundant with vitreous and deficient commensurately of
resinous electricity, and the other redundant with the resinous and
deficient of the vitreous fluid, it is inevitable that, to restore the
equilibrium, there must be a simultaneous transfer of each redundancy
to the surfaces wherein there is a deficiency of it to be supplied. If,
after decomposing a large portion of the neutral compound previously
existing on the surface of the jar, and transferring the ingredients
severally in opposite directions, so as to cause each to exist in
excess upon the surface assigned to it, should the redundancies, thus
originated, be neutralized by meeting in the discharging rod, neither
surface could recover its quota of the electrical ingredient of which
it must have been deprived agreeably to the premises.
8. This calls to mind the fact that no evidence has been adduced of the
existence of any _tertium quid_, arising from the union of the supposed
electricities, founded on any property displayed by their resulting
combination in the neutral state. It must, if it exist, constitute an
anomalous matter, destitute of all properties, and of the existence of
which we have no evidence, besides that founded on the appearance and
disappearance of its alleged ingredients.
9. But however plausibly the discharges consequent to making a
conducting communication from one electrified mass or surface to
another mass or surface in an opposite state, may be ascribed to
accumulations either of one or of two fluids, neither, according to
one theory nor the other, is it possible to account satisfactorily
for the stationary magnetism with which steel may be endowed, nor the
transitory magnetism, or power of dynamic induction, acquired by wires
transmitting galvanic discharges.
10. For the most plausible effort which has been made for the purpose
of reconciling the phenomena of electro-magnetism with the theory of
two fluids, or with that of one fluid so far as these theories are
convertible, we are indebted to Ampere.
11. According to the hypothesis advanced by this eminent philosopher,
the difference between a magnetized and an electrified body is not
attributable to any diversity in the imponderable matter to which
their properties are respectively due, but to a difference in the
actual state or distribution of that matter. Statical polarity is
the consequence of the unequal distribution of the two electric
fluids whose existence he assumes; while magnetical polarity is the
consequence merely of the motion of those fluids, which, in magnets,
are supposed to gyrate in opposite directions about each particle of
the mass. These gyrations are conceived to take place only in planes at
right angles to the axis of the magnet; so that, in a straight magnet,
the planes of the orbits must be parallel to each other.[60]
12. The aggregate effect of all the minute vortices of the electrical
fluids, in any one plane, bounded by the lateral surfaces of the
magnet, is equivalent externally to one vortex, since, in either
case, every electric particle on that surface will so move as to
describe tangents to a circle drawn about the axis of the magnet. When
the electrical vortices of the pole of one magnet conflict in their
direction with those of another, as when similar magnetic poles are
approximated, repulsion ensues; but if the vortices are coincident in
direction, as when dissimilar poles are near, attraction takes place.
When a current through a galvanized wire[61] concurs in direction with
the magnetic vortices, as above described, attraction ensues; repulsion
resulting when it does not so concur. Hence, the magnet, if movable,
will strive to assume a position in which its electrical currents
will not conflict with those of the wire on one side more than on the
other; also the wire, if movable, will strive so to arrange itself so
as to produce the same result, which can arrive only when the needle
is at right angles to the wire, and its sides consequently equidistant
therefrom.
13. Electric currents will produce magnetic vortices, and,
reciprocally, magnetic vortices will produce electric currents. Hence
the magnetism imparted to iron by galvanic spirals, and the Farradian
currents produced by magnetized iron within spirals not galvanized.
14. Ampere’s theory has, in a high degree, the usual fault of
substituting one mystery for another; but, on the other hand, it has,
in an equally high extent, the only merit to which any theory can make
an indisputable claim: I mean that of associating facts so as to make
them more easy to comprehend and to remember, enabling us, by analogy,
to foresee results, and thus affording a clue in our investigations.
Evidently, the author of this theory was guided by it in his highly
interesting and instructive contrivances; and Professor Henry ascribes
his success in improving the electro-magnet to the theoretic clue which
he had received from Ampere.
15. Nevertheless, the postulates on which this Amperean hypothesis
is founded appear to me unreasonable. They require us to concede
that about every atom of a permanent magnet a process is going on
analogous to that generally admitted to exist in a galvanic circuit,
where two fluids pass each other in a common channel by a series
of decompositions and recompositions, (7.) In the galvanic circuit
this process is sustained by chemical reaction; but without any
coenduring cause, how is it to be sustained permanently in a magnet?
Is it reasonable to assume that the heterogeneous constituents of an
imaginary _tertium quid_ are perpetually separating only to reunite?
(8.)[62]
16. In cases of complex affinity, where four particles, A B C D are
united into two compounds A B, C D, it is easy to conceive that, in
obedience to a stronger affinity, A shall combine with C, and B with
D: but, without any extraneous agency, wherefore, in any one compound,
should a particle A quit a particle B, in order to unite with another
particle of the same kind; or wherefore should any one B quit one A, in
order to combine with another A?
17. That such a process should take place in consequence of the
inductive agency of a similar process already established in a magnet
or galvanized wire were difficult to believe; but it would seem utterly
incredible that the most _transient_ influence of such induction should
be productive of such permanent electrolytic gyration as has been above
specified. Moreover, it is inconceivable that the particles of any
matter should, as required by this hypothesis, _merely by being put
into motion_, acquire a power of reciprocal repulsion or attraction of
which it were otherwise destitute.
18. The vortices being assumed to take place about each atom, cannot
severally occupy an area of greater diameter than can exist between the
centres of any two atoms. Of course, the gyratory force exercised about
the surface of a magnet by the aggregate movements of the vortices
cannot extend beyond the surface more than half the diameter of one
of the minute areas of gyration alluded to. Wherefore, then, do these
gyrations, when similar in direction, from their concurrence approach
each other; when dissimilar in direction, from contrariety move away,
even when situated comparatively at a great distance?
19. I should consider Ampere’s theory as more reasonable were it
founded upon the existence of one fluid; since, in that case, vortices
might be imagined without the necessity of supposing an endless and
unaccountable separation and reunion of two sets of particles; not only
devoid of any property capable of sustaining their alleged opposite
gyrations, but actually endowed with an intense reciprocal attraction
which must render such gyrations impossible. But even if grounded on
the idea of one fluid, this celebrated hypothesis does not seem to
me to account for the phenomena which it was intended to explain.
If distinct portions of any fluid do not attract or repel each other
when at rest, wherefore should they either attract or repel each other
when in motion? Evidently mere motion can generate neither attraction
nor repulsion. Bodies projected horizontally gravitate with the same
intensity, and consequently, in any given time, fall to the earth
through the same perpendicular distance, whether moving with the
celerity of a cannon ball, or undergoing no impulse excepting those
arising from their own unresisted weights.
20. The objections which are thus shown to be applicable in the case
of liquids, of which the neighbouring particles are destitute of the
reaction requisite to produce the phenomena requiring explanation,
must operate with still greater force where ethereal fluids are in
question, of which the properties are positively irreconcilable with
the phenomena. According both to Franklin and Dufay, bodies, when
similarly electrified, should repel each other; yet in point of fact,
collateral wires, when subjected to similar voltaic discharges, and of
course similarly electrified, become reciprocally attractive, while
such wires, when dissimilarly electrified by currents which are not
analogous, become reciprocally repulsive.
21. Agreeably to Ampere, an iron bar, situated within a coil of wire
subjected to a galvanic current, is magnetized, because the current in
the wire is productive of an electrical whirlpool about every particle
of the metal. When the iron is soft, the magnetism, and of course
the gyrations of which its magnetism consists by the premises, cease
for the most part as soon as the circuit through the coil is broken;
but when the iron is in the more rigid state of hardened steel, the
gyrations continue for any length of time after the exciting cause has
ceased.
22. This theory does not explain wherefore the hardening of the
steel should cause the gyration to be more difficult to induce, yet
more lasting when its induction is effected. Evidently the metallic
particles must take some part in the process; since it is dependent for
its existence and endurance upon their nature and their state. Yet no
function is assigned to these particles. In fact, it is inconceivable
either that they can participate in, or contribute to, the supposed
gyration.
23. The electrical fluid in an iron bar cannot form a vortex about
each particle, all the vortices turning in one direction, without a
conflict between those which are contiguous. In order not to conflict
with each other, the alternate vortices would have to turn in different
directions, like interlocking cog-wheels in machinery. But in that
case, if magnetism be due to currents, the magneto-inductive influence
of one set would neutralize that of the other. Again, how can a
current, excited by a battery in one circuitous conductor, cause, by
dynamic induction, a current in the _opposite direction_, through
another conductor parallel to the first, but insulated therefrom? How
can a current of quantity in a ribbon coil[63] give rise to one of
intensity in a coil of fine wire, rushing of course with a velocity
commensurate with the intensity thus imparted?
24. From the preceding considerations, and others which will be
stated, it follows that it has been erroneously inferred that the only
difference between galvanic and frictional electricity is dependent on
quantity and intensity. It must be evident that there is a diversity in
the nature of these affections of matter, sufficient to create a line
of demarcation between them.
25. Having stated my objections to the electrical theories heretofore
advanced, it may be proper that I should suggest any hypothetical
views which may appear to me of a character to amend or to supersede
those to which I have objected. But however I may have been emboldened
to point out defects which have appeared to me to be inherent in the
theories heretofore accredited, I am far from presuming to devise any
substitute which will be unobjectionable. I am fully aware that there
is an obscurity as respects the nature and mutual influence of chemical
affinity, heat, light, electricity, magnetism, and vitality, which
science can only to a minute extent dispel.
26. The hypothesis which I now deem preferable is so much indebted
to the researches and suggestions of Farraday and others, that, were
it true, I could claim for myself but a small share of the merit of
its origination. That sagacious electrician employs the following
language: “_In the long-continued course of experimental inquiry, in
which I have been engaged, this general result has pressed upon me
constantly—namely, the necessity of admitting two forces or directions
of force, combined with the impossibility of separating these two
forces or electricities from each other._” (_Experimental Researches_,
1163.)[64]
27. Subsequently, (1244,) after citing another proof of the
inseparability of the two electric forces, he alleges _it to be_
“_another argument in favour of the view that induction and its
concomitant phenomena depend upon_ a polarity of the particles of
matter!”
_Supposed grounds for a Theory._
28. The grounds upon which I venture to advance a theory are as follows:
The existence of two heterogeneous polar forces acting in opposite
directions, and necessarily connate and coexistent; yet capable of
reciprocal neutralization, agreeably to the authority of Farraday
and others: the polarity of matter in general, as displayed during
the crystallization and vegetation of salts: also as made evident
by Farraday’s late researches, and the experiments and observations
of Hunt: the very small proportion of the space in solids, as in
the instance of potassium and other metals, which are apparently
occupied by the ponderable atoms; while, agreeably to the researches
and speculations of Farraday, (rightly interpreted,) the residual
space must be replete with imponderable matter: the experiments
and inferences of Davy and others, tending to sanction the idea
that an imponderable ethereal fluid must pervade the creation: the
perfect identity of the polarizing effects, transiently created in
a wire by subjection to a galvanic discharge, with those produced
by the permanent polarizing power of a steel magnet: the utter
heterogeneousness of the powers of galvanic and frictional electricity,
as respects ability to produce sparks before contact, and likewise of
the polarities which they respectively produce: and superficiality
of electricity proper during discharge as well as when existing upon
insulated surfaces, as demonstrated by atmospheric electricity when
conveyed by telegraphic wires, agreeably to Henry; the sounds observed
severally by Page, Henry, and Mairran, as being consequent to making
and breaking a galvanic circuit through a conductor, or magnetizing or
demagnetizing by means of surrounding galvanized coils.
_Proofs of the existence of an enormous quantity of Imponderable Matter
in Metals._
29. It has been most sagaciously pointed out by Farraday that four
hundred and thirty atoms, which form a cube of potassium in the
metallic state, must occupy nearly six times as much space as the same
number of similar atoms fill, when existing in a cube of hydrated oxide
of potassium of the same size; which, beside seven hundred metallic
atoms, must hold seven hundred atoms of hydrogen and fourteen hundred
of oxygen—in all two thousand eight hundred atoms; whence it follows
that, in the metallic cube, there must be _room_ for six times as many
atoms as it actually holds.
30. With all due deference, I am of opinion that this distinguished
philosopher has not been consistent in assuming that, agreeably to the
Newtonian idea of ponderable atoms, the space in potassium not replete
with metal must be vacant; since, according to facts established by
his researches, or resulting therefrom, an enormous quantity both of
the causes of heat and of electricity exists in metals. Moreover,
agreeably to his recent speculations, those causes must consist of
material, independent, imponderable matter, occupying the whole of the
space in which their efficacy is perceptible. To the evolution of the
imponderable matter thus associated, the incandescence of a globule
of potassium on contact with water, may be ascribed, since it is the
consequence of the displacement of such matter by the elements of
water, which, in replacing it, converts the metal into the hydrated
oxide called caustic potash.
31. The existence both of the causes of electricity and heat in metals
is likewise confirmed by the fact that the inductive influence of a
magnet is sufficient to cause all the phenomena of heat, electrolysis,
and magnetism, as exemplified by the magneto-electric machine. The
existence of the cause of heat in metals is also evident from the
ignition of an iron rod when hammered, or the deflagration of wire by
the discharge of a Leyden battery.
32. The superiority of metals as electrical conductors may be the
consequence of the pre-eminent abundance of imponderable matter
entering into their composition, as above alluded to in the case of
potassium.
33. Graham, in his Elements, treating of electricity, alleges that the
“great discoveries of Farraday have completely altered the aspect of
this department of science, and suggests that all electrical phenomena
whatever involve the presence of matter.” Unless the distinguished
author from whom this quotation is made intended to restrict the
meaning of the word matter to ponderable matter, there was no novelty
in the idea that electrical phenomena involve the presence of matter,
since the hypotheses of Franklin and Dufay assume the existence of
one or more imponderable material fluids. But, on the other hand,
if the meaning of the word _matter_ is only to comprise that which
is ponderable, the allegation is inconsistent with the authority
cited. According to the researches of Farraday, there is an enormous
electrical power in metals, and, according to his speculations, such
powers must be considered as imponderable material principles,
pervading the space within which they prevail, independently of
any ponderable atom acting as a basis for material properties; the
existence of such atoms being represented as questionable.
_Electrical Phenomena attributed to Stationary, or Undulatory,
Polarization._
34. It having been shown that in electrical discharges there cannot
reasonably be any transfer of matter, so as to justify the idea
of their being effected either by one current or by two currents,
the only alternative seems to be that the phenomena are due to a
progressive affection of the conducting medium, analogous in its mode
of propagation to waves, as in the case of liquids, or the aërial or
ethereal undulations to which sound and light are ascribed. (1, 2, 3,
&c.)
35. The idea intended to be conveyed by the word wave, as applied in
common to the undulatory affections above mentioned, and that which
is conceived to be the cause of the phenomena usually ascribed to one
or more electrical currents, requires only that there should be a
state of matter, which, while it may be utterly different from either
of those which constitute the waves of water, light, or sound, may,
nevertheless, like either, pass successively from one portion of a mass
to another.
36. The affection thus designated may be reasonably distinguished from
other waves, as a _wave of polarization_, since the wire acts, so long
as subjected to the reiterated discharges of a voltaic series, as if it
were converted into innumerable small magnets, situated like tangents
to radii proceeding from its axis.
37. But if a polarizable medium be requisite to electrical discharges,
since they pass through a space when devoid of _ponderable_ matter,
there must be some _imponderable_ medium through which they can be
effected. Hence we have reason to infer that there is an imponderable
existing throughout all space, as well as within conductors, which is
more or less the medium of the opposite waves essential to electric
discharges. Quoting his own language, Davy’s experiments led him to
consider “that space, (meaning void space,) where there is not an
appreciable quantity of this matter, (meaning ponderable matter,) is
capable of exhibiting electrical phenomena:” also that such phenomena
“are produced by a highly subtile fluid or fluids.” Moreover, that
“it may be assumed, as in the hypothesis of Hooke, Euler, and
Huyghens, that an ethereal matter susceptible of electrical affections
fills all space.”
38. Agreeably to the suggestions above made, all ponderable matter
which is liable to be electrified _internally_ by electrical
discharges, may be considered as consisting of atoms composed of
imponderable ethereo-electric particles in a state of combination
with ponderable particles, analogous to that which has been supposed
to exist between such particles and caloric when causing expansion,
liquidity, or the aëriform state. Atoms, so constituted of ethereal
and ponderable particles, may be designated as ethereo-ponderable
atoms.[65]
39. A quiescent charge of frictional electricity, only affecting the
superficies of any ponderable mass with which it may be associated,
and having no influence upon the component ethereo-ponderable atoms
severally, is not to be ascribed to redundancies or deficiencies of
the ethereal matter, but to different states of polarization produced
in different sets of the particles of such matter existing about the
electrifiable bodies.[66] During the action of an electrical machine,
these particles are polarized by the opposite polarities transiently
induced in the surfaces subjected to friction; one set of particles
going with the electric, the other remaining with the rubber.
40. The particles thus oppositely polarized, severally divide their
appropriate polarities with other ethereal matter surrounding
the conductors, and this, when insulated, is retained until a
further polarization results from the same process. Thus are the
ethereo-electric atmospheres respectively surrounding the positive and
negative conductors oppositely polarized, and consequently charged
to the degree which the machine is competent to induce. Under these
circumstances, if a conducting rod be made to form between them a
communication, by touching each conductor with one of its ends, the
polarities of the ethereo-electric atmospheres by which they are
severally surrounded propagate themselves, by a wave-like process,
over and more or less through the rod, according to its nature and
dimensions, so as to meet intermediately, and thus produce reciprocal
neutralization.
41. When the oppositely polarizing waves, generated by friction, as
above described, are by means of a conducting communication transmitted
to the surface of a coated pane, the two different portions of the
electro-ether there existing are severally polarized in opposite ways,
one being endowed with the properties usually called vitreous, or
positive, the other with those usually called resinous, or negative. In
fact, the two polarized atmospheres thus created, may be conveniently
designated as the “_two electricities_,” and alluded to in the
language heretofore employed in treating of phenomena, agreeably to the
hypothesis which assumes the existence of heterogeneous fluids instead
of heterogeneous polarities.
42. Of course it will follow, that the oppositely polarized ethereal
atmospheres thus produced, one on each surface of the electric which
keeps them apart, must exercise toward each other an attraction
perfectly analogous to that which has been supposed to be exercised
by the imaginary heterogeneous electric fluids of Dufay. The
electro-ether[67] being elastic, a condensation over each of the
charged surfaces, proportionable to the attractive force must ensue;
while over the surface of an electrified conductor, the similarly
polarized atoms, not being attracted by those in an oppositely
polarized atmosphere beneath the surface, tend, by their reciprocally
repulsive reagency, to exist further apart than in a neutral state.
Hence, the electro-ether, as it exists over the surface of an
insulated conductor, is rendered rarer, while, as existing over the
surfaces of charged panes or Leyden jars, it must be in a state of
condensation.[68] And, consequently, while the space perceptibly
electrified by the charge of a conductor, for equal areas and charging
power, is much more extensive than the space in which the charge of a
coated pane is perceptible, the striking distance being likewise much
greater; yet upon any body, successively subjected to a discharge from
each, the effect will be more potent when produced by means of the pane.
_Ignition, Electrolysis, and Magnetism, Secondary Effects of Frictional
Discharges; or, in other words, of Polarizing Electro-ethereal Waves._
43. In proportion as a wire is small in comparison with the charge
which it may be made the means of neutralizing, the conducting power
seems to be more dependent on the sectional area,[69] and less upon the
extent of surface. The reciprocal repulsion of the similarly polarized
ethereal particles must tend always to make them seek the surface, but
at the same time their attraction for the ethereo-ponderable particles
composing the wire has the opposite effect, and tends to derange
these from their normal polar state of quiescence. Commensurate with
the extent in which this state is subverted, is the resulting heat,
electrolytic power, and electro-magnetic influence. The phenomena
last mentioned are, however, secondary effects consequent to the
participation of the ethereo-ponderable matter in the undulations
resulting from the statical discharge.
44. Such effects, making allowance for the extreme minuteness of the
time occupied by the process, are probably, in all cases, proportional
to the degree in which the ponderable matter is effected, up to the
point at which it is dissipated by deflagration; but the duration of
a statical discharge being almost infinitely minute for any length of
coil which can conveniently be subjected thereto, the electro-magnetic
and other effects of a statical discharge are not commensurate with the
intensity of the affection of the wire.
45. There is, in fact, this additional reason for the diversity between
the electro-magnetic power of a statical discharge, as compared with
that of the voltaic series: any wire which is of sufficient length and
tenuity to display the maximum power of deflagration by the former,
cannot serve for the same purpose in the case of the latter. Moreover,
the form of a helix closely wound, so that the coatings may touch,
which is that most favourable for the reiteration of the magnetic
influence of the circuit upon an iron rod, cannot be adopted in the
case of statical discharges of high intensity, since the proximity of
the circumvolutions would enable the ethereal waves, notwithstanding
the interposition of cotton or silk, to cross superficially from
one to the other, parallel to the axis of the included iron, instead
of pursuing the circuitous channel afforded by the helix with the
intensity requisite to the polarization of the ponderable atoms.
_The extreme Diversity, as respects striking Distance, between the
direct Effects of Frictional Electricity and those directly arising
from Galvanic Reaction._
46. The intensity of the excitement produced by different electrical
machines is estimated to be as the relative lengths of the sparks which
proceed from their prime conductors respectively. Admitting that the
relative intensity were merely as the length of the spark, not as the
square of that length, still there would be an infinite difference
between the intensity of a voltaic series and that of electrical
machines, if measured by this test. Large electrical machines, like
that at the Polytechnic Institution, London, give sparks at twenty
inches and more; while, agreeably to Gassiott’s experiments, a Groves’s
battery of 320 pairs, in full power, would not, before contact, give
a spark at _any distance, however minute_. It follows, that, as
respects the species of intensity which is indicated by length of
sparks, or striking distance, the difference between the electricity
of the most powerful voltaic series and electrical machines is not to
be represented by any degree of _disparity_; it proves that galvanism
proper and electricity proper are heterogeneous.
47. It should be recollected that the intensity of galvanic action in
a series of 320 pairs, excepting the loss from conduction, would be to
that of one pair as 320 to 1.[70] Of course, the striking distance of
a battery of one pair would be 320 times less than nothing: 320 below
zero.
48. We may infer that the undulatory polarization of ethereo-ponderable
matter is the primary, direct, and characteristic effect of galvanic
excitement, in its more energetic modifications. Yet, that by peculiar
care in securing insulation, as in the water batteries of Cross and
Gassiott, ethereal undulations may be produced, with the consequent
accumulation of ethereal polarity requisite to give sparks before
contact, agreeably to the experiments of those ingenious philosophers.
49. Hence it may be presumed that, during intense ethereo-ponderable
polarization, superficial ethereal waves may always be a secondary
effect, although the conducting power of the reagents, requisite to
the constitution of powerful galvanic batteries, is inconsistent with
that accumulation of ethereal polarity which constitutes a statical
spark-giving charge.
50. As all the members forming a voltaic series have to be discharged
in one circuit, the energy of the effort to discharge, and the velocity
of the consequent undulations must be, _cæteris paribus_, as the number
of members which co-operate to produce the discharge. Of course the
more active the ethereo-ponderable waves, the greater must be their
efficacy in producing ethereal waves of polarization, as a secondary
effect, agreeably to the suggestions above made, (49, 36.)
51. Hence, in a battery consisting of one galvanic pair excited
by reagents of great chemical energy and conducting power, the
electro-magnetic effects are pre-eminent; while De Luc’s electric
columns, consisting of several thousands of minute pairs, feeble as to
their chemical and conducting efficacy, are pre-eminent for statical
spark-giving power, (48.) This seems to be quite consistent; since, on
the one hand, the waves of polarization must be larger and slower as
the pairs are bigger and fewer; and, on the other hand, smaller and
more active as the pairs are more minute and more numerous.
_On the perfect similitude between the Polarity communicated to Iron
Filings by a Magnetized Steel Bar and a Galvanized Wire._
52. If by a sieve, or any other means, iron filings be duly strewed
over a paper, resting on a bar magnet, they will all become magnets, so
as to arrange themselves in rows like the links of a chain. Each of the
little magnets thus created will, at its outermost end, have a polarity
similar to that of the pole (of the magnet) with which it may be
affiliated. Of course the resulting ferruginous rows formed severally
by the two different poles of the bar will have polarities as opposite
as those of the said poles.
53. In an analogous mode, if two wires be made the media of a galvanic
discharge, iron filings, under their influence, will receive a magnetic
polarity, arranging themselves about each wire like so many tangents to
as many radii proceeding from its axis: those magnetized by one wire
reacting with such as are magnetized by the other.
54. The affections of the ferruginous particles during the continuance
of the current so called are precisely like those of the same particles
when under the influence of the bar magnet. The great discordancy is in
the fact that the influence of the magnet is permanent, while that of
the wire is indebted for existence to a series of oppositely polarizing
but transient impulses which proceed toward the middle of the circuit
from each side, so as to produce reciprocal neutralization by meeting
midway.
55. The effect upon the filings, as originally pointed out by Oersted,
is precisely such as would arise were the ponderable matter of the
wire, resolved by each impulse into innumerable little magnets,
situated so as to form tangents to as many radii proceeding from the
axis of the wire.
56. Independently of the filings, the wires react with each other as if
their constitution, during subjection to the discharge, were such as
above supposed. When the discharges through them concur in direction,
they attract, because the left side of one is next the right side of
the other, bringing the opposite poles of their little magnets into
proximity; but when the discharge is made in opposite directions, the
two right or the two left sides will be in proximity, and will, by the
consequent approximation of the similar poles of the little magnets, be
productive of repulsion.
57. From these last-mentioned facts and considerations, it must
be evident that, assuming that there is in a galvanized wire a
derangement of the poles of the constituent ethereo-ponderable
particles analogous to that permanently existing in magnetized steel,
involves no contradiction, no absurdity, nor any thing but what is
consistent with the researches and inferences of Davy, Farraday, and
other eminent investigators of the phenomena of nature.
_Process by which the Ethereo-ponderable Atoms within a Galvanic
Circuit are polarized by the Chemical Reaction._
58. In order that an ethereo-ponderable particle of oxygen in any
aqueous solution shall unite with an ethereo-ponderable particle
of zinc in a galvanic pair, there must be a partial revolution of
the whole row of ethereo-ponderable zinc atoms, with which the atom
assailed is catenated by the attractions between dissimilar poles; and
likewise there must be a series of decompositions and recompositions
between every atom of water existing in the circuit, an atom of
hydrogen being eliminated at one end, an atom of oxygen at the other.
The impulse must extend through the negative plate to the conductor,
by which it communicates with the zinc or electro-positive plate. When
the circuit is open, the power of combination exercised by the zinc
and oxygen is inadequate to produce this movement in the whole chain
of atoms, liquid and metallic; but as it is indifferent whether any
two atoms are united with each other, or with any other atoms of the
same kind, the chemical force easily causes them to exchange partners,
as it were, when the whole are made to form a circuitous row in due
contiguity.[71]
59. As we know that, during their union with oxygen, metals give out
an enormous quantity of heat and electricity, it is reasonable to
suppose that whenever an atom of oxygen and an atom of zinc jump into
union with each other, a wave is induced in the ethereo-ponderable
matter, and that this wave is sustained by the decompositions and
recompositions, by means of which an atom of hydrogen is evolved at
the negative plate, and probably enabled to assume the aeriform state.
There must, at the same time, be a communication of wave polarity by
contact of the negative plate with the connecting wire, by which the
positive wave in the wire is induced. Although the inherent polarities
of the atoms are not, agreeably to this view, the moving power in
galvanism, yet they facilitate, and in some cases induce, the exercise
of that power, by enabling it to act at a distance, when otherwise it
might be inefficient.
60. This, I conceive, is shown in the effect of platina sponge, upon
a mixture of the gaseous elements of water; also in Groves’s _gas_
battery, by means of which hydrogen and oxygen gas severally react
with water in syphons, so as to cause each other to condense, without
any communication beside that through the platina, and an electrolytic
decomposition and recomposition extending from one of the aqueous
surfaces in contact with one of the gases, to the other surface in
contact with the other gas.
_Difference between Electro-ethereal and Ethereo-ponderable
Polarization._
61. There are two species of electro-polarity which come under the head
of statical electricity. One of these Farraday illustrates by supposing
three bodies, A, B, and C, in proximity, but not in contact, when A,
being electrified, electrifies B, and B electrifies C by induction.
This, Farraday calls an _action_ of the particles of the bodies
concerned, whereas, by his own premises, it appears to me to be merely
a superficial affection of the masses or of a circumambient ethereal
matter. This species of polarization, to which the insulating power
of air is necessary, affects the superficies of a body only, being
displayed as well by a gilt globe of glass as a solid globe of metal.
No sensible change appears to be produced in the ponderable conducting
superficies by this inductive superficial electrification of masses;
and of course no magnetism.
62. When a small image, of which the scalp has been abundantly
furnished with long hair, is electrified, the hairy filaments extend
themselves and move apart, as if actuated by a repulsive power: also,
when iron filings are so managed as to obey the influence of the
poles of a powerful magnet, (51,) they arrange themselves in a manner
resembling that of the electrified hair. There is, moreover, this
additional analogy, that there is an attraction between two portions of
hair differently electrified, like that which arises between filings
differently magnetized. Yet the properties of the electrified hair
and magnetized filings are, in some respects, utterly dissimilar. A
conducting communication between differently electrified portions of
hair would entirely neutralize the respective electrical states; so
that all the electrical phenomena displayed by them would cease. Yet
such a communication made between the poles, exciting the filings,
by any non-magnetic conductor, does not in the slightest degree
lessen their polar affections and consequent power of reciprocal
influence. Upon the electrified hair, the proximity or the contact
of a steel magnet has no more effect than would result under like
circumstances from any other metallic mass similarly employed; but
by the approximation, and still more, the contact of such a magnet,
the affection of the filings may be enhanced, lessened, or nullified,
according to the mode of its employment. In the case of the hair the
affection is superficial, and the requisite charging power must be in
proportion to the extent of surface. In the case of the magnetized
ferruginous particles, it is the mass which is affected, and, _cæteris
paribus_, the more metal, the greater the capacity for magnetic
power. In the instance of the electrified hair, as in every other of
frictional excitement, the electrical power resides in imponderable
ethereo-electric atmospheres which adhere superficially to the masses,
being liable to be unequally distributed upon them in opposite states
of polarity, consequent to a superficial polarization of the exciting
or excited ponderable masses; but in the instance of bodies permanently
magnetic, or those rendered transiently magnetic by galvanic influence,
the ethereo-electric matter and the ponderable atoms are inferred to be
in a state of combination, forming ethereo-ponderable atoms, so that
both may become parties to the movements and affections of which the
positive and negative waves consist.
63. Thus an explanation is afforded of the hitherto mysterious
diversity of the powers of a gold-leaf electroscope and galvanoscopes,
although both are to a miraculous degree sensitive—the latter to the
most feeble galvanic discharge, the former to the slightest statical
excitement; yet neither is in the most minute degree affected by the
polarization which affects the other.
64. The charge which may exist in a coated pane affords another
exemplification of statical or electro-ethereal polarity. In this case,
according to Farraday, the particles of glass are thrown into a state
of electro-polarity, and are, in fact, partially affected as if they
belonged to a conductor; so that insulators and conductors differ only
in the possession in a high degree by the one of a susceptibility of
which the other is possessed to an extent barely perceptible. The facts
seem to me only to show that either an insulator or conductor may be
both affected by the same polarizing force, the transmission of which
the one facilitates, the other prevents. I am under the impression
that it is only by the disruptive process that electricity passes
through glass; of course involving a fracture. It gets through a pane
or jar, not by aid of the vitreous particles, but in despite of their
opposing coherence. The glass in such cases is not liable to be fused,
deflagrated, or dissipated, as conductors are. It is forced out of the
way of the electrical waves, being incapable of becoming a party to
them. Discharges will take place through a vacuity, rather than through
the thinnest leaf of mica. But if, as Farraday has alleged, from within
a glass flask hermetically sealed, an electrical charge has been found
to escape, after a long time, it proves only that glass is not a
perfect insulator, _not that perfect insulation and perfect conduction
are different extremes of the same property_. On the contrary, the one
is founded upon a constitution competent to the propagation within it
of the electro-polarizing waves, with miraculous facility, while the
other is founded either on an absolute incapacity, or comparatively an
infinitely small ability to be the medium of their conveyance. The one
extremely retards, the other excessively expedites, its passage through
a space otherwise void.[72]
_Competency of a Wire to convey a Galvanic Discharge is as its
sectional area, while statical discharges of frictional electricity,
preferring the surface, are promoted by its extension. Yet in
proportion as such discharges are heavy, the ability of a wire to
convey them and its magnetic energy become more dependent on its
sectional area, and less upon extent of surface._
65. Reference has been made to two modes of electrical conduction,
in one of which the efficacy is as the surface; in the other, as the
area of a section of the conductor. Although glass be substantially a
non-conductor, the power of the surface of glass when moistened or gilt
to discharge statical electricity is enormous. It has been generally
considered that, as a protection against lightning, the same weight of
metal employed as a pipe would be more efficacious than in the usual
solid form of a lightning rod: yet this law does not hold good with
respect to galvanic discharges, which are not expedited by a mere
extension of conducting surface. Independently of the augmentation
of conducting power, consequent to radiation and contact with the
air, the cooling influence of which, according to Davy, promotes
galvano-electric conduction, a metallic ribbon does not convey a
galvanic discharge better than a wire of similar weight and length.[73]
66. Agreeably to the considerations above stated, the sectional area
of a conductor remaining the same, in proportion as any _statical_
accumulation which it may discharge is greater, the effects are less
superficial; and the ethereo-ponderable atoms are affected more
analogously to those exposed to galvanic discharges. It is in this
way that the discharge of a Leyden jar imparts magnetic polarization.
Thus, on the one hand, the electro-ethereal matter being polarized
and greatly condensed, combines with and communicates polarization,
and consequently magnetism, to ethereo-ponderable bodies; while, on
the other hand, these, when polarized by galvanic reaction, and thus
rendered magnetic, communicate polarity to the electro-ether. Hence,
statical electricity, when produced by galvanism, and magnetism, when
produced by statical electricity, are secondary effects.
67. Where a wire is of such dimensions, in proportion to the charge,
as to be heated, ignited, or dispersed by statical electricity,
there seems to be a transitory concentration of the electric power,
which transforms the nature of the reaction, and an internal
wave of electro-ponderable polarization, similar to those of
galvano-electricity, is the consequence.
68. As above observed, (31,) the current produced by the
magneto-electric machine has all the attributes of the galvano-electric
current; yet this is altogether a secondary effect of the changes of
polarity in a keeper, acting upon a wire solely by dynamic induction.
But if, by mere external influence, the machine above mentioned can
produce within a circuit a current such as above described, is it
unreasonable to suppose that the common machine, when it acts upon
a circuit, may put into activity the matter existing therein, so as
to produce waves of polarization, having the power of those usually
ascribed to a galvano-electrical current?
69. It has been shown that both reason and the researches and
suggestions of Farraday warrant the inference that ponderable atoms,
in solids and liquids, may be considered as swimming in an enormous
quantity of condensed imponderable matter, in which all the particles,
whether ponderable or imponderable, are, in their natural state, held
in a certain relative position due to the reciprocal attraction of
their dissimilar poles. A galvano-electrified body differs from one in
its ordinary state, in having the relative position of the poles of
its ethereo-ponderable atoms so changed, that their inherent opposite
polarities not being productive of reciprocal neutralization, a
reaction with external bodies ensues.
70. In statical excitement the affection is superficial as respects
the ponderable bodies concerned, while in dynamic excitement the
polarities of the whole mass are deranged oppositely at opposite ends
of the electrified mass; so that the oppositely disturbing impulses,
proceeding from the poles of the disturbing apparatus, neutralize
each other intermediately. Supposing the ponderable as well as the
imponderable matter in a perfect conductor to be susceptible of the
polar arrangement, of which an electrified state is thus represented to
consist, non-conductors to be insusceptible of such polar derangement;
imperfect conductors may have a constitution intermediate between
metals and electrics.
71. When an electrical discharge is made through any space devoid
of air or other matter, it must then find its way solely by the
polarization of the rare imponderable matter existing therein; and
consequently its corruscations should be proportionably more diffuse,
which is actually found to be true; but when gaseous ethereo-ponderable
atoms intervene, as in wire, they enable competent waves to exist
within a narrower channel and to attain a greater intensity.
72. I consider all bodies as insulators which cause discharges through
them to be more difficult than through a vacuum, and which, by their
interposition within a circuit, can prevent that propagation of
the oppositely polarizing undulations which would otherwise ensue.
This furnishes a good mean of discrimination between insulators and
conductors, the criterion being that a discharge ensues more readily as
there is more of the one and less of the other in the way: that the one
leads the waves where they would not go, the other impedes their going
where they would proceed. Both in the case of disruptive discharge
through air, producing a spark, or of a deflagrating discharge through
wire, causing its explosion, there is a dispersion of intervening
ponderable particles; and yet there is this manifest discordancy, that
in one case the undulatory process of transfer is assisted, in the
other resisted. The waves follow the metallic filament with intense
attraction, while they strive to get out of the way of those formed
by the aeriform matter, as if repelled. Hence the term disruptive,
from _dirumpo_, to break through, was happily employed by Farraday to
designate spark discharges.
73. The zigzag form of the disruptive spark shows that there is a
tendency in the aeriform particles to turn the waves out of that
straight course, which, if unresisted or facilitated, they would
naturally pursue. On the one hand, the aerial filaments being
unsuitable for the conveyance of the electric waves, these are forced
by them out of the normal path—first in one direction, then in another;
while, on the other hand, the finest metallic filament furnishes
a channel for the electric waves, so favourable that this channel
is pursued, although the consequent polarization of the conducting
particles be so intense as to make them fly asunder with explosive
violence. Even when a bell-wire has been dissipated by lightning, it
has been found to facilitate and determine the path of the discharge.
74. The various forms of the electric spark, resulting from varying the
gas through which it may be made to pass, agreeably to the researches
of Farraday, is explained by the supposition that the peculiarities
of the spark is partially the consequence of the polarizability of
the gaseous atoms through which the discharge is made, and varies,
accordingly, in its appearance.
_Difference between Frictional Electricity and Galvanic does
not depend on the one being superior as to Quantity, the other
as to Intensity; but on the different Degrees in which the
Ethereo-ponderable Atoms of the Bodies affected are deranged from
their natural state of Neutralized Polarity._
75. I infer that all magneto-polar charges are attended by an affection
of ponderable particles; and that the reason why the most intense
statical charge does not affect a galvanometer is, that it is only
when appositely excited bodies are neutralized by the interposition of
a conductor as during a discharge, that ethereo-ponderable particles
are sufficiently polarized to enable them to act upon others in their
vicinity, so as to produce a polar affection the opposite of their
own. (54.58.) In this way dynamic induction is consistently explained,
by supposing that the waves of polarization, in passing along one
conductor, produce, _pari passu_, the opposite polarization in the
proximate part of any neighbouring conductor suitably constituted,
situated and arranged to allow it to form a part of a circuit.
76. It is only during the state of the incessant generation and
destruction of what has been called the two electricities, that the
circuit, which is the channel for the passage of the polarizing waves,
is endowed with electro-magnetic powers. It was, no doubt, in obedience
to a perception of this fact, that Oersted ascribed the magnetism of
a galvanized wire to a conflict of the electricities. Undoubtedly,
that state of a conductor in which, by being a part of an electrical
circuit, it becomes enabled to display electro-magnetic powers, is so
far a conflict of the two electricities, as the affections of matter,
which are denominated electrical, consist of two opposite polar
forces, proceeding, agreeably to the language of Farraday, in opposite
directions from each side of the source, and conflicting with each
other, so as to be productive of reciprocal annihilation.
77. That a corpuscular change in conductors is concomitant with their
subjection to, or emancipation from, a galvanic current, is proved by
an experiment of Henry’s, which he afforded me an opportunity on one
occasion of witnessing. I allude to the fact that sound is produced
whenever the circuit is suddenly made or suddenly ruptured. By I. P.
Marrian it has been observed that a similar result takes place during
the magnetization or demagnetization of iron rods, by the alternate
establishment or arrestation of galvanic discharges through wires
coiled about them so as to convert each into an electro-magnet. Mr.
Marrian represents the sound as resembling that produced by striking a
rod upon one of its ends.[74][75] Sounds from this source were observed
by Dr. Page in 1838. See Silliman’s Journal for that year, vol. xxxiii.
78. Thus it appears that there is an analogy between the state of
matter which involves permanent magnetism, and that which constitutes
a galvanic current, so far as this, that either by one or the other,
during either its access or cessation, an affection of the ponderable
particles concerned ensues, sufficient to produce sound.
79. Simultaneously with the production of sounds, as above stated,
by the opening or closing of the galvanic circuit through a metallic
rod or the coils of an electro-magnet, secondary waves are induced,
called secondary currents. It seems reasonable to ascribe these waves
to the same shifting of the poles, which produces the sonorific
undulations.[76]
80. Within the bodies of animals and vegetables, the electro-ether
may be supposed to exist as an atmosphere surrounding the
ethereo-ponderable atoms of which their organs are constituted, so as
to occupy all the space which is not replete with such atoms. Hence a
discharge of frictional electricity may indirectly polarize the whole
animal frame, by producing ethereo-ponderable polarization in the
constituent atoms of the fibres of the nerves and muscles. Probably
this polarization is produced more immediately in the ponderable solids
by a discharge from a voltaic series or a wire subjected to electro-or
magneto-dynamic induction. In the latter instances the shock is
reiterated so rapidly as to appear more enduring, while in the former
it is more startling and producible at an infinitely greater distance.
81. Agreeably to Farraday’s researches, (1485 to 1543,) there is
reason to suppose that in frictional spark discharges, the consequent
shock, light, and other peculiarities are in part owing to waves of
ethereo-ponderable polarization, indirectly produced in the intervening
gaseous matter.
_Of Ethereo-ponderable Deflagration._
82. It is well known that between two pieces of charcoal severally
attached, one to the negative, the other to the positive, pole of a
numerous and well-excited voltaic series, an arch of flame may be
produced by moving them apart after contact. This phenomenon evidently
depends upon the volatilization of the ponderable matter concerned;
since it cannot be produced before the carbon has been volatilized
by contact, nor by any body besides charcoal, this being the only
conductor which is sufficiently infusible, and yet duly volatilizable.
Metals, similarly treated, fuse at the point of contact and cohere.
On separation, after touching, a single spark ensues, which, without
repetition of contact, cannot be reproduced. Hence, it may be inferred
that the carbonaceous vapour is indispensable to this process, as
a medium for the ethereo-ponderable polarizing waves, being soon
consumed by the surrounding atmospheric oxygen. The excrescence upon
the negative charcoal, observed by Silliman, together with the opposite
appearance on the positive charcoal, may be owing to the lesser
affinity for oxygen on the negative side.[78]
83. There may be some resemblance imagined between this luminous
discharge between the poles, and that which has already been designated
as disruptive; but this flaming arch discharge does not break through
the air; it only usurps its place gradually, and then sustains this
usurpation. It differs from the other as to its cause, so far as
galvanic reaction differs from friction; moreover, it requires a
volatilizable, as well as a polarizable ponderable conducting substance
to enable its appropriate undulations to meet at a mean distance from
the solid polar terminations whence they respectively proceed.
84. The most appropriate designation of the phenomenon under
consideration is that of ethereo-ponderable undulatory deflagration.
Under this head we may not only place the flaming arch, but likewise
the active ignition and dissipation of fine wire or leaf metal, or when
attached to one pole, and made barely to touch the other.
85. In one of Farraday’s experiments, a circuit was completed by
subjecting platina points, severally proceeding from the poles of
a voltaic series, while very near to each other, to the flame of
a spirit lamp. This was ascribed by him to the rarefaction of the
air, but ought, as I think, to be attributed to the polarizable
ethereo-ponderable matter of the flame, performing the same office as
the volatilized carbon in the flaming arch, between charcoal points, to
which reference has been made.
_Summary._
From the facts and reasoning which have been above stated, it is
presumed that the following deductions may be considered as highly
probable, if not altogether susceptible of demonstration:
The theories of Franklin, Dufay, and Ampere are irreconcilable with
the premises on which they are founded, and with facts on all sides
admitted.
A charge of frictional electricity, or that species of electric
excitement which is produced by friction, is not due to any
accumulation, nor to any deficiency either of one or of two fluids,
but to the opposite polarities induced in imponderable ethereal
matter existing throughout space however otherwise void, and likewise
condensed more or less within ponderable bodies, so as to enter into
combination with their particles, forming atoms which may be designated
as ethereo-ponderable.
Frictional charges of electricity seek the surfaces of bodies to which
they may be imparted, without sensibly affecting the ethereo-ponderable
matter of which they consist.
When surfaces thus oppositely charged, or, in other words, having
about them oppositely polarized ethereal atmospheres, are made to
communicate, no current takes place, nor any transfer of the polarized
matter: yet any conductor, touching both atmospheres, furnishes
a channel through which the opposite polarities are reciprocally
neutralized by being communicated wave-like to an intermediate point.
Galvano-electric discharges are likewise effected by waves of opposite
polarization, without any flow of matter meriting to be called a
current.
But such waves are not propagated superficially through the purely
ethereal medium; they occur in masses formed both of the ethereal
and ponderable matter. If the generation of frictional electricity,
sufficient to influence the gold-leaf electrometer, indicate that there
are some purely ethereal waves caused by the galvano-electric reaction,
such waves arise from the inductive influence of those created in the
ethereo-ponderable matter.
When the intensity of a frictional discharge is increased beyond a
certain point, the wire remaining the same, its powers become enfeebled
or destroyed by ignition, and ultimately deflagration: if the diameter
of the wire be increased, the surface, proportionally augmented,
enables more of the ethereal waves to pass superficially, producing
proportionally less ethereo-ponderable undulation.
Magnetism, when stationary, as in magnetic needles and other permanent
magnets, appears to be owing to an enduring polarization of the
ethereo-ponderable atoms, like that transiently produced by a galvanic
discharge.
The magnetism transiently exhibited by a galvanized wire, is due to
oppositely polarizing impulses, severally proceeding wave-like to an
intermediate part of the circuit where reciprocal neutralization ensues.
When magnetism is produced by a frictional discharge operating upon a
conducting wire, it must be deemed a secondary effect, arising from the
polarizing influence of the ethereal waves upon the ethereo-ponderable
atoms of the wire.
Such waves pass superficially in preference; but when the wire
is comparatively small, the reaction between the waves and the
ethereo-ponderable atoms becomes sufficiently powerful to polarize
them, and thus render them competent, for an extremely minute period
of time, to produce all the affections of a galvano-electric current,
whether of ignition, of electrolysis, or magnetization. Thus, as the
ethereo-ponderable waves produce such as are purely ethereal, so purely
ethereal waves may produce such as are ethereo-ponderable.
The polarization of hair upon electrified scalps is supposed to be due
to a superficial association with the surrounding polarized ethereal
atoms, while that of iron filings, by a magnet or galvanized wire, is
conceived to arise from the influence of polarized ethereo-ponderable
atoms, consisting of ethereal and ponderable matter in a state of
combination.
Farradian discharges are as truly the effects of ethereo-ponderable
polarization as those from an electrified conductor, or coated surfaces
of glass are due to static ethereal polarization, (39, 40, 41.)[79]
THE END.
PRINTED AND STEREOTYPED
BY HOLMAN & GRAY
INVOCATION OF SPIRITS.[80]
Spirits on high, or far or near,
Who happen our humble chanting to hear,
Our circle with your presence bless;
Our souls with pious emotions impress.
Come, spirits, come! our sand runs fast;
Death waits for his due, and life may be past.
In mercy teach us truth to know,
And, passing death’s portal, whither we go;
Of your abodes the wonders teach,
And how to deserve that haven to reach.
Come, spirits, come! our sand runs fast;
Death’s portal may yawn, and life may be past.
Say how far in the azure sky
The magical homes of immortals lie:[81]
Tell us how angels draw their breath—
That breathing beyond the power of death.[82]
Say, spirits, say I our sand runs fast;
Death’s warrant may come, and life may be past.
The bliss portray which the good enjoy,
The pain and remorse which the bad annoy,
The sun which sheds on earth no rays,
Yet glorious light in heaven displays![83]
Haste and portray’ our sand runs fast;
Death’s mandate may come, and life may be past.
_Query to the High Spirits._
Throughout the azure realms of space
Do blessed spirits cheerly fly
To orbs too far for thoughts to reach,
Or Ross’ reflector to descry?
Or bide they near their natal orb,
To mingle with their mundane friends,
Striving their minds to impress with truth
Which to their future welfare tends?
_Reply of the Spirits._
‘Tis not to orbs vastly remote
That earth-born spirits wend their flight;
About their own planet to rove
Will ever be their great delight.
Attached by love in lieu of weight,
Throughout its vast orbit they move,
Ever striving with lively zeal
The fate of mortals to improve.[84]
PORTUGUESE HYMN SPIRITUALIZED.
Adeste fideles læti triumphantes,
Venite, venite in circulum
Ortam videte cœli cognoscentiam.
Venite adoremus, venite adoremus,
Venite adoremus Dominum.
Ecce in nostro tempore quæ nata
Veritati tibi sit gloria
Patris æterni verbum clarefactum.
Venite adoremus, venite adoremus,
Venite adoremus Dominum.
Valde exultat chorus angelorum
Resonant aulæ celestium
Gloria in excelsis Deo.
Venite adoremus, venite adoremus,
Venite adoremus Dominum.
_Translation of Portuguese Hymn, as altered._
Come hither, ye faithful, joyfully triumphing;
Come, come into a circle;
Behold, a knowledge of heaven is born to us.
Come let us adore, come let us adore our God.
O truth, to you who art just born to us,
Let there be glory rendered,
The word of God being made evident.
Come let us adore, &c.
Greatly does the chorus of angels exult,
Causing the temples of heaven to resound:
Glory be to God on high.
Come let us adore, &c.
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FOOTNOTES:
[1] See subsequent investigation on Media; also Plate IV. and
description.
[2] These disks cost at the foundry about 37½ cents a piece. One may
be used as a pattern by which to cast others.
[3] There is also this difference, that in Fig. 2 the board is
supported by only three wheels, so as to have one in front under the
hands of the medium, by which sufficient pressure is secured to make
its rotation certain. But as the position thus given does not fall into
the plane of the pulley at the back of the disk, the wheel in question
is supported upon an axle which is secured in staples or holes, and
carries a pulley just at the position where it is coincident with the
plane aforesaid. The wheel is visible in front.
[4] _Vis inertiæ_, or force of inertness, is the force by which
a body, when at rest, resists being put into motion, or, when in
motion, resists arrestation. The force, in this latter case, is called
momentum, being directly as the weight multiplied by the velocity.
Thus, two pounds, moving at the rate of one foot per second, exercise
exactly the same momentum as one pound moving at the rate of two feet
per second.
The force of a spring, or of explosive compounds, cannot be called
momentum; neither velocity nor weight enter into its constitution;
though, when transferred to a projectile, it produces momentum
proportional to the force with which it acts, the weight moved, and
velocity imparted.
Muscular force does not come within the definition of momentum,
although it produces this property in a hammer, proportionably to
its weight and the resulting velocity. Nor is the force of gravity
momentum, though momentum be generated by it in falling bodies.
[5] It is suggested that these words may be misapprehended. I use them
in the sense given by Johnson: “_Sight of any thing, commonly mental
view_.”
I understand that evidence to be intuitive which is obtained by the
simultaneous action of the mind and the sight, and, of course, of any
other of the senses. Intuitive is derived from the Latin word _intuo_,
to look upon. “_Intuere cœlum_,” according to Cicero, means to look at
the sky.
[6] I have since been assured by my spirit friends, that there was no
deception on the part of the medium here alluded to. It has since been
alleged by them that it was my own father who made the raps on the
small table above mentioned, when I sat at it between the two media.
It was my spirit friend, William Blodget, who rapped when the flute,
tubes, and rod were held against the door, or when the rapping appeared
to be made against the partition between the parlours.
[7] Excepting the difference of the table represented in length, the
apparatus here described does not differ from that represented in Plate
2, which is accompanied by a description.
[8] It may be expedient to state that the disk was counterpoised by a
weight at the smaller end of the board. This weight was suspended from
a hook at one end of a rod, which was so fastened by staples, as to
have the distance of the hook from the fulcrum adjusted so as to make
the weight counterpoise the disk exactly.
This experiment may be understood by looking at Plate 3. The board
employed is there represented, associated with a wire-gauze cage and
spring balance. Let all these be removed in the mind’s eye. Suppose
the large disk represented in the Plate I to be affixed with its axle
to the board, near where the hook is represented as attached to the
balance. Suppose a counter-weight at the other end of the board to
balance the disk, so as to keep the board level when left to itself.
Now, the cord and weights being applied, as in the experiment with
table, (154,) on the medium placing her hands on the small end, the
results above described ensued.
[9] Though gifted with vision, they are, nevertheless, blind.
[10] My father was a member of the convention by which the original
constitution of the State of Pennsylvania was made. Subsequently,
he served in the legislature, and held the office of Speaker of the
Senate. His name must be associated with many of the laws of his time.
During leisure he used to amuse himself with the Latin poets and
historians, as well as with those of Great Britain and of France. The
Historical Society of Pennsylvania have lately published a journal
which he wrote of a tour, made in 1775, through New York to Canada and
Niagara Falls.
[11] Is understood in the spheres as synonymous with gradual.
[12] I had remarked to the company during the evening that I felt a
spirit touching my forehead. I had often before that time felt a gentle
touch upon my forehead or brow, as if touched by a feather, but I did
not know its cause, and this was the first intimation.
[13] _Apotheosis_ from _apo_, among, and _theos_, god, having been used
to signify translation to a place among gods, might not _apo-angelosis_
be used to signify translation to a place among angels, from _apo_,
among, and _angelos_, an angel?
[14]
“_Praise undeserved is satire in disguise._”
This being manifestly true, it follows that whatever applause may be
bestowed upon an author by his spiritual advisers, as he may consider
them, will be so inverted in the mind’s eye of an unbeliever as to
have all the efficacy of satire. Under these circumstances I should be
terribly satirized were I here to give the whole of a communication
made by this benevolent philanthropic spirit, of which the following
is a part. Were I to give his sentiments in full, it would be rather
from the motive of showing how vivacious is the interest taken in the
progress of Spiritualism by certain worthies of the spirit world, and
to give another exemplification of the ardour of the spirit mind after
emerging from its mundane tenement. But the main motive for publishing
so much of the communication in question as subjoined, is the
confirmation thus afforded of the account previously given by my angel
sister, of the attendance of high spirits upon my lectures at Boston.
This account was also confirmed by independent communications from two
other sources. Opecancanough, the Indian chief, was present, as he gave
me to understand, and without knowing the names, described some of the
parties who were present.
_Part of a Letter from Mrs. Gourlay to the Author._
PHILADELPHIA, November 14, 1854.
“_My Dear Sir_: Having finished reading your letter, I felt a very
powerful influence indicating the presence of spirits. Accordingly,
seating myself at the instrument, [Plate I. Fig. 2,] the following
communication was rapidly given:
“‘My dear sister, say to our beloved friend and brother that I was
present at his lectures in Boston, and was much pleased to hear him
speak so nobly and fearlessly in the holy cause of _Spiritualism_. * *
* * * * * * * * * * *
“‘There was a great assemblage of elevated spirits convened at our
friend’s lectures in Boston. Among those whom I particularly recognised
were B. Franklin, W. E. Channing, J. Q. Adams, H. Kirk White, Byron,
Burns, Moore, Dr. Physick, Dr. Rush, Dr. Chalmers, and a host of
others. His chief supporters were his father and mother, his loving
sister Martha and brother Charles, and his friend Blodgett, Walter
Gourlay, and myself.
W. W.’
“My dear friend: The above is the communication which I received,
_verbatim_, and which you will please accept for what it is worth. I
believe it came from the source whence it purports to have emanated. I
questioned W. W. regarding the nature of the marks of approbation. His
reply was, ‘We rapped several times.’
[15] First spiritual sphere.
[16] This spirit, I have ascertained, was the late Mr. McIlhenny,
treasurer to the Athenæum, who died in August, 1854. I took the more
interest in this as he was my classmate, and was present at some of
the investigations which led to my conversion. I took leave of him one
evening in July, 1854, after a walk in Walnut street. He then appeared
to be nearly a convert to Spiritualism, though he did not deem it
prudent to acknowledge his opinions publicly. His remarks coincided
with those ascribed to him by the truly angelic Maria. Within the last
month Maria brought him to communicate with me.
[17] To meet the curiosity of the reader, it may be well to say
that communications by the pen are either _impressional_—that is,
resulting from the volition of the writer, aided in the matter by the
influence of a spirit—or they are _automatic_; that is, produced by the
mechanical action of the spirits on the hand of the medium, entirely
independent of the medium’s volition.
[18] I would state, on the authority of this lady and her relatives,
many of whom were opposed to Spiritualism, that this was the first
time that she had ever produced a poetical effusion; though it has
not been an uncommon circumstance for her, since then, when under
spiritual influence, to write page after page of extremely beautiful
and excellent composition, both in prose and verse, far surpassing in
elegance of language her natural powers of thought and fancy.
[19] This article should have been inserted earlier, but was mislaid.
[20] The fact that my father, my brother, my nephew, and my friend
General Cadwalader, are each residing with their mundane wives, proves
that in this world a hymeneal torch may be lighted, which may not be
extinguished by death.
[21] I quote here the language of Samuel, the wicked pope of Judea, to
Saul, respecting the destruction of the tribe of Amalek: “Thus saith
the Lord of hosts, I remember that which Amalek did to Israel, how he
laid wait for him in the way, when he came up from Egypt. Now go and
smite Amalek, and utterly destroy all that they have, and spare them
not; but slay both man and woman, infant and suckling, ox and sheep,
camel and ass. And he took Agag the king of the Amalekites alive, and
utterly destroyed all the people with the edge of the sword. But Saul
and the people spared Agag, and the best of the sheep, and of the oxen,
and of the fatlings, and the lambs, and all that was good, and would
not utterly destroy them: but every thing that was vile and refuse,
that they destroyed utterly.”
One would think here was butchery enough to satisfy a devil, but it
does not satisfy the God of the Bible. Saul is deposed for giving
quarter to Agag, and not carrying his revenge so far as to destroy
the flocks and herds as well as the captive king, of whom the
blood-thirsty, blasphemous pontiff becomes himself the cold-blooded
executioner, hewing Agag to death _before the Lord_. Dr. Berg alleges
that men are assimilated to the god whom they worship. What ought then
to be the effect of worshipping the God thus described in the Bible?
How does this comport with the extravagant precepts of Christ,
agreeably to which we are to return good for evil?
There cannot in the history of any pagan country be found an instance
more glaring, of the unjustifiable perpetuation of revenge, than this
putting a whole people to the sword for a wrong done by their ancestors
some hundred years before.
If examples draw us, while precepts do no more than lead, according to
the proverb, what influence are such examples of the morality of the
Bible likely to produce in those who are taught to view it as the word
of God?
_From the pernicious influence of such religious errors may the noble
spirits of our progenitors relieve us and our offspring!_
[22] Shakspeare’s king, in the tragedy of Hamlet, is made to express
this correct sentiment in the midst of his villainy: “Pray I cannot,
be my inclination sharp as ‘twill.” Why? because he still retained the
objects for which he sinned. But though David had exposed Uriah to be
killed to obtain his wife, he retained her in despite of his professed
penitence.
Yet of this man Jehovah is represented as saying, “I took thee from
the sheepcote, from following sheep, that thou shouldst be ruler over
my people Israel, and I have been with thee wheresoever thou hast
walked, and have cut off all thine enemies from before thee, and have
made thee a name of the great men that are in earth.”
Thus God is represented as the constant companion, and, of course,
accomplice of his butchering, robbery, and treachery: just the part
which would belong to Satan, were such an evil being to exist. He is
called to account for the murder of Uriah, but the pagans whom he
robbed and massacred were only vermin in the estimation of the Jewish
Jehovah.
[23] In Great Britain, nearly forty millions of dollars per annum.
[24] Perhaps, however, the high-church Episcopalians occupy middle
ground.
[25] God is made out to be a strange bungler. Though omnipotent, he
does not make his creatures as he wishes them to be; and although
omniscient, has to subject them to trial to discover what they are.
He does not inform them of that which he wishes them to believe, but
punishes them and their children to the third and fourth generation
for his own omission. For no other reason than his having afforded to
a particular nation more knowledge of his will than he had afforded to
others, he gives them a right to extirpate their neighbours and take
possession of their lands.
[26] “I will send my fear before thee, and will destroy all the people
to whom thou shalt come, and I will make all thine enemies turn their
backs unto thee. And I will send hornets before thee, which shall drive
out the Hivite, the Canaanite, and the Hittite from before thee. I
will not drive them out from before thee in one year; lest the land
become desolate, and the beasts of the field multiply against thee. By
little and little I will drive them out from before thee, until thou be
increased, and inherit the land. And I will set thy bounds from the Red
Sea even unto the sea of the Philistines, and from the desert unto the
river: for I will deliver the inhabitants of the land into your hand;
and thou shalt drive them out before thee.”
[27] “Think not that I am come to send peace on earth; I came not
to send peace, but a sword. For I am come to set a man at variance
against his father, and the daughter against her mother, and the
daughter-in-law against her mother-in-law.” “Suppose ye that I am come
to give peace on earth? I tell you, Nay; but rather division: For from
henceforth there shall be five in one house divided, three against
two, and two against three. The father shall be divided against the
son, and the son against the father; the mother against the daughter,
and the daughter against the mother; the mother-in-law against her
daughter-in-law, and the daughter-in-law against her mother-in-law.“
[28] The fact that so many of the Israelites, assisted and of
course countenanced by Aaron, the brother of Moses, afterward made
high-priest, were thus induced to worship an idol, shows that they
were pious but ignorant. It has elsewhere been urged that any one that
worships, _means_ to _worship right_ as much as a person who _pays_
a _debt_ means to _pay_ the _right creditor_. It argues against the
sufficiency of the facts and reasoning by which Moses supported his
pretensions to inspiration, that he had to resort to his sword in order
to prevent his people from worshipping idols. That they were sincere,
must be evident from their relinquishing their golden trinkets for the
purpose of furnishing materials for the calf.
[29] It must be admitted that Moses does not seem to have cared whether
his soul perished or not, provided he could get enough territory on
this side of the grave, by pleading God’s sanction, and the skilful use
of the sword. He seems to have valued the favour of Jehovah only for
worldly objects. Had it been otherwise, in lieu of so much stress being
laid upon the “_promised land_,” it had been more wisely rested on the
hope of heaven. Had Moses obtained a knowledge of the spirit world, the
Sadducees had not been materialists, nor the Pharisees worldly-minded,
corrupt hypocrites, as alleged by Christ.
[30] “Two or three years since Professor Bronn described twenty-six
thousand six hundred and seventy-eight species; and, upon an average,
one thousand species are discovered every year. M. Alcide D’Orbigny,
in 1850, stated the number of mollusks and radiated animals alone at
seventeen thousand nine hundred and forty-seven species.”
[31] [The use of the word “demons” in the text would seem to make it
very uncertain that the Catholic school entertains the doctrine of
an individual, personal devil. When used in the plural, as it often
is, it cannot mean _the_ devil, yet both singular and plural, the
word “demon” seems to convey the same idea. Scripture commentators
make the word demon to signify a spirit, whether good or bad. But our
author does not seem to have yet become very thoroughly grounded in the
doctrine of the communion of angels with man; which will certainly be
found to be the only tangible doctrine.—TRANSLATOR.]
[32] [Having reached this stage of our author’s remarks, his translator
begs leave to submit them to a transient review. It is evident that his
investigations in the physical demonstrations, relating to spiritual
philosophy, fall very short of the intelligence of the present time.
He seems to be a total stranger to that flood of truth and love that
has for years been pouring its blessings on the hearts and minds of
tens of thousands of delighted and grateful recipients in the Western
hemisphere, and by the very means that appear to have been fully in his
power of reaching that heavenly boon, but which were all exhausted to
convince the world that the devil has nothing to do with it.
This is certainly a point gained on Catholic ground, and had our friend
supplied some argument equally conclusive for theologians of the
opposing school, he would probably save them the sin of making out of
the devil, by imputation, a veritable saint.
The question will naturally arise with his readers, If the power and
intelligence do not emanate from the devil, from whom or what do they
emanate? But on this subject, from some reason that can only be guessed
at, our author, the abbot, is so far silent. The confirmed theory
of spirit intercourse, when the vehicle is mechanical or automatic,
makes the character and intelligence of the communication depend on
the communicating spirit, subject to apparent irregularities. But
our author, in his hurry perhaps to prove his favourite postulate of
excluding the devil, makes them depend on the one, as he says, who
“consults the table.” If he speaks Greek, then the table talks Greek,
and ditto for all other languages, &c. But certainly the marquis would
corner him here. He says, also, that the motive power is intercepted by
a non-conductor, as silk round the hands. Although this may be true to
some extent with feeble mediums, still the fact that tables often move
without contact with any one, must nullify the abbot’s theory, whatever
it may be.]
[33] [This is probably correct, when the medium writes impressionally;
but exactly the reverse is true when the writing is automatic, or
mechanically controlled by the spirit.—TRANSLATOR.]
[34] Our author seems to confound his _dramatis personæ_: he first
says it is the language of the communicant, and afterward the language
of the medium which the spirit understands. But the simple theory is,
according to the experience of the Western hemisphere, that what is
communicated depends on the intelligence of the communicating agent,
which is the spirit. That spirits, it is true, possess the clairvoyant
faculty, and can read our thoughts, but those thoughts must be clothed
in a language they understand.—TRANSLATOR. [I am under the impression
that the power of the spirit to construe our thoughts, varies with the
spirit and medium, and with the same medium under different conditions
as to health and tranquillity of mind. No invariable rule can, in my
opinion, be said to exist as to the powers of spirits to learn our
thoughts, whether we speak one language or another.—DR. HARE.]]
[35] This communication, as well as those immediately preceding and
following it, would have been inserted under the head of Corroborative
Evidence, page 55, &c., had they been received in time.
[36] [According to my spirit friends, this earth forms one of them, the
first; so that there are six spirit spheres.]
[37] Andrew Jackson Davis.
[38] Wood-cuts of the characters alluded to in this and the succeeding
paragraphs, may be seen in Mr. Capron’s book.
[39] “Mr. Sunderland, in his ‘Book of Human Nature,’ p. 280, says this
was the first of the spirit writing, but Mr. Capron alleges that he
was acquainted with cases of this kind long before the disturbances at
Stratford.”
[40] Latterly, Sir David Brewster has conceived that only three
elementary species of light are requisite, according to the theory of
emission, to perform all the offices which Newton ascribed to seven.
[41] It should be understood, that when two magnetic needles are
associated by the contact of dissimilar poles, the extreme poles do not
lose their magnetism, although it will be more feeble than when the
needles are independently situated.
[42] _Explanation of the Galvanic Pile, Battery, or Series._—When
pieces of zinc and silver are so placed in the mouth as to have their
surfaces separated by the tongue, their extremities extending beyond
it externally, on allowing the latter to touch each other, a metallic
taste is perceived by the person whose tongue is subjected to the
process thus described. It has been ascertained that at the same time
a minute portion of the zinc is oxydized at the expense of the water
which exists in the saliva.
Suppose a pile of plates of zinc and silver, or copper, alternating,
to be separated into couples by the interposition of moistened cloth;
each plate will on one side touch its partner, on the other side the
moistened cloth. Every couple of zinc and copper separated by the
cloth are situated as the pair above described, when separated by the
tongue, and are equally capable of giving a discharge which would be
sensible to the taste, under those circumstances. The plates which are
in metallic contact have no such disposition to discharge, because
there is no moisture to act upon them, and no diversity of electrical
state can be excited on account of their great conducting power, which
would neutralize any such excitement as soon as it could be created.
The surfaces separated by the cloth cannot discharge to each other,
because there is no conductor extending from one to the other. But
as the whole pile is a conductor of electricity, to discharge every
pair entering into its constituency it is only necessary to touch each
end simultaneously with a good conductor—a wire, for instance. The
whole series will then be discharged at once, and the energy of the
discharge is proportional to the number to be thus discharged. There
is an uncertainty and obscurity as to the precise _rationale_ of the
effect thus obtained. There is as much difference about this as there
is about the nature of matter. It will not be expedient, therefore,
in presenting a popular view, to enter upon that intricate question,
and will be enough to state the laws and facts which are admitted
generally by men of science. It is universally admitted that, if each
of the terminal plates, in such a pile or series, have a platina wire
soldered or otherwise well connected with it, the other ends of the
wires extending into some water, this liquid will be decomposed, and
a similar decomposition may, directly or indirectly, be effected of
various substances held in solution by water, as well as substances
liquified by heat. Moreover, when the same wire is made to form the
means of discharge by extending from one terminal plate to the other,
it acquires the property of attracting iron filings, and, so long as
the discharge through it is sustained, will cause the compass needle
to arrange itself always at right angles to the wire. Under these
circumstances, according to the Franklinian theory, a current of
electricity passes from the positive to the negative pole; according to
the theory of Dufay, a fluid proceeding from each pole, they combine
in the wire. According to the view above given, two opposite waves of
polarization pass, by which the metallic atoms or particles are shifted
from their natural position, so as to act externally, as already stated.
It is not, I believe, known to whom the world is indebted for the
fundamental observation in galvanism, made, as has been mentioned,
by the assistance of the tongue and plates of silver and zinc.
Subsequently, Galvani, probably without any reference to this
phenomenon, ascertained some other consequences of the reaction of
the elementary pair; but to Volta we owe the pile or series above
described. In whatever form voltaic series may have been subsequently
constructed, the main principles are the same, the reaction of chemical
agents so arranged in succession as to be productive of that intensity
of discharge, and powers of decomposition, to which allusion has been
made.
These have latterly been called electrolytic; and decomposition, by the
voltaic series, has been called electrolysis, by Farraday—a beautiful,
well-conceived, and expressive word. (See Essay on Electrical Theory,
in the Appendix.)
[43] It were absurd to draw any conclusion from this, that
incomprehensibility is a reason for believing the miracles ascribed to
Mohammed or any other religious impostor. That we cannot understand how
a result is accomplished is no reason for disbelieving it in opposition
to the evidence of our senses; but, at the same time, it forms no
reason for believing, of itself, but is rather a clog upon belief, when
intuitively awakened.
[44] In this last sense it is used as synonymous with essence. By
chemists, latterly, spirit of turpentine is called oil of turpentine.
All the volatile oils obtained by delicate distillation, usually with
water, like oil of turpentine, are called essential oils or essences.
As respects the employment of language to express ideas when a new
view is originated, there is a choice of evils; we are placed between
Scylla and Charybdis. There is no alternative but to use an old word in
a sense more or less new, or to coin a new one. In either case there
is a manifest disadvantage; and the question arises, shall we teach
a new meaning for an old word, or present to those to whom we would
convey our ideas a new idea with a new word to designate it? The word
matter, it will be found, has, in Webster’s dictionary, ten meanings
assigned to it. Though in some of its acceptations it may be considered
as applicable to every thing that exists, so as to qualify space so
far as to distinguish it from nihility. Nevertheless, it has been used
as distinguishing those substances which are neither spiritual nor
mental. The antagonism of spirit and matter in the words, “There is
a spiritual body and a material body,” is not warranted in chemistry,
since the distillate or spirit evolved by distillation is a material
body, however it may be more volatile or of less density than the
_caput mortuum_ left in the alembic or retort.
[45] It is a remarkable fact that, although in later times the Jews
have been so frequently named after Abraham, Isaac, and Jacob, it does
not appear to have been customary during the time which intervened
between the supposed era of Moses and that of the finding of the
Pentateuch in the temple.
This serves to show that the Pentateuch is a fabrication of the
priesthood and King Josiah.
[46] The following trash is thus made to be specified by the God
of the universe:—gold, silver, brass, blue, purple, goats’ hair,
red rams’-skins, badger skins, shittim-wood, oil for light, oil for
anointing, spices, sweet incense, onyx-stones, shew-bread, candlesticks
with six branches, almond-shaped bowls with a knop and a flower, knop
and branches of beaten gold, seven lamps, large dishes, curtains of
fine linen, spoons, cherubims of gold. Eight columns, nearly one
hundred verses, are taken up with this mummery, expressly directed by
Jehovah himself.
Now, let the use Moses made of his opportunities be compared with that
which I have made of those afforded me by the spirits, and then judge
between Spiritualism and self-called orthodoxy.
[47] “Nec ab ipso scriptum constat, nec ab ejus apostolis sed longo
post tempore a quibusdam incerti nominis viris, qui ne sibi non
haberetur fides scribentibus quæ nescirent, partim apostolorum,
partim eorum que apostolos secuti viderentur nomina scriptorum suorum
frontibus indiderunt, asseverantes SECUNDUM cos, se scripsisse quæ
scripserunt.—_Quoted by Lardner_, vol. 2, p. 221.
[48] “By _all persons_, understanding strictly all _parsons_, for the
common people were _nobody_, and never at any time had any voice,
judgment, or option in the business of religion, but always believed
that which their godfathers and godmothers did promise and vow that
they should believe. God or devil, and any Scriptures their masters
pleased, were always all one to them.
[49] “‘_Almost from the apostolic age!_’ Why, the text itself, if it
prove any thing, proves that such forged writings were in existence
absolutely IN the apostolic age, and among the apostles themselves.
[50] “Omnia quæ Christianismo conducere putabant bibliis suis
interseruerunt.—_Tindalio citante._
[51] “Si forte accidisset, ut Johannis Evangelium per octodecim secula
priora prosus ignotum jacuisset, et nostris demum temporibus, in
modium productum esset omnes haud dubie uno ore confiterentur Jesum a
Johanne descriptum longe alium esse ac illium Matthæi, Marci, et Lucæ,
nec utramque descriptionem simul veram esse posse.—_Carol. Theoph.
Bretschneider Probab, Lipsiæ_, 1820.
[52] “Here it is. ‘Messala V. C. consule, Constantinopoli, jubente
Anastasia Imperatore, sancta evangelia, tanquam ab idiotis evangelistis
composita, reprehenduntur et emendantur.’—_Victor Tununensis, Cave’s
Historia Literaria_, vol. i. p. 415—i. e., ‘_The illustrious Messala
being Consul, by the command of the Emperor Anastasias, the holy
Gospels, as having been written by idiot evangelists, are censured and
corrected._’—Victor, Bishop of Tunis in Africa.
[53] “See Beausobre, quoted in the Manifesto of the Christian Society;
and this and the preceding extract vindicated, in the author’s
Syntagma, against the vituperations of the evangelical Dr. John Pye
Smith, _in locis_.”
[54] Josephus, book iv. chap. ii. page 49.
[55] Ibid. book iv. chap. vi. page 53.
[56] Josephus, book iv. chap. viii. page 55.
[57] See vol. ii. page 42, Huc’s Travels.
[58] According to Farraday’s researches and general experience, we have
reason to believe that all particles of matter are endowed with one or
the other of two species of polarity. This word polarity conveys the
idea that two terminations in each particle are respectively endowed
with forces which are analogous, but contrary in their nature; so
that of any two homogeneous particles, the similar poles repel each
other, while the dissimilar attract; likewise, when freely suspended,
they take a certain position relatively to each other, and on due
proximity, the opposite polar forces, counteracting each other, appear
to be extinct. When deranged from this natural state of reciprocal
neutralization, their liberated poles react with the particles of
adjacent bodies, or those in the surrounding medium. Under these
circumstances, any body which may be constituted of the particles thus
reacting is said to be polarized, or in a state of polarization.
Statical implies stationary; undulatory, wave-like.
[59] Communicated to the American Philosophical Society.
[60] The words gyration, vortex, and whirl are considered as
synonymous, and used indifferently to avoid monotony.
[61] I consider a wire as galvanized, when it is made the medium of the
discharge from a galvanic battery.
[62] In some electro-magnetic apparatus, the polarity of an
electro-magnet is reversed more than 100 times in a second.
[63] See Silliman’s Journal, vol. xxxviii. p. 215, 1840.
[64] This seems to have been entirely overlooked in his suggestions
respecting the nature of material atoms. It appears to me that the
characteristics thus insisted upon are incompatible with the idea that
each property is of itself a diffusible matter, and that in such atoms
two polarities can exist inseparable from each other.
[65] Pouillet suggests that when the passage of a ray of light through
glass, is influenced by a powerful magnet, agreeably to the experiments
of Farraday, “consistently with the undulatory theory of light, it
is the ether of the body submitted to the experiment, which would be
modified by the magnetism, and that it would be very difficult to
recognise whether it is modified without any participation of the
ponderable matter with which it is so intimately connected.” Thus
the existence of matter, composed of ethereal as well as ponderable
particles, is sustained by all the evidence which has been brought to
uphold the undulatory theory of light.—_L. & E. Phil. Mag._ &c., for
1846, vol. xxviii., page 335.
[66] The word statical has been used to designate phenomena which are
the effects of electricity when at rest, as when accumulated upon
conductors or the surfaces of panes or jars. Phenomena which are
supposed to arise from electricity in motion (forming a current) are
designated as dynamic. Thus, when charging one side of a pane produces
the opposite state in the other, the effect upon the latter is ascribed
to _statical_ induction; but when a discharge of electricity through
one wire, causes a current in another, forming an adjacent circuit, the
result is ascribed to _dynamic_ induction. This method of designation
is employed whether the alleged current be owing to electricity
generated by friction, as in the case of a machine, or generated by
chemical reaction, as in the case of a galvanic battery. A good word
is wanting to distinguish electricity, when produced by friction,
from electricity produced by galvano-chemical reaction: for want of a
better, I will resort to that employed by Noad, (_frictional_,) which
has the advantage of being self-explanatory.
[67] As the word ether is used in various senses, the syllables
“_electro_” being prefixed, serve to designate that which is intended.
[68] See my communication on “_Free Electricity_,” in Silliman’s
American Journal of Science, vol. iii., New Series, number for May,
1847.
[69] The sectional area of a conductor is the area of the superficies
which would be exposed by cutting it through at right angles to its
axis.
[70] According to Colomb’s experiments, electrical attraction and
repulsion are inversely as the squares of the distances: ought not the
inductive power of statical charges which is produced by those forces,
and which precedes and determines the length of the resulting spark, to
obey the same law?
If this calculation be correct, the intensity must be as the squares of
the striking distances, as indicated by sparks.
It may be urged that the striking distances, as measured by the length
of the sparks, is in the compound ratio of the quantity and intensity.
As to the quantity, however, galvanic sources have always been treated
as pre-eminent in efficacy, so that on that side there could be no
disparity. Moreover, I have found, that in galvanic apparatus of only
one, or even of two pairs, as in the calorimotors, the intensity
lessened as the surfaces were enlarged. By a pair of fifty square feet
of zinc surface, a white heat could not be produced in a wire of any
size, however small. The calorific power of such apparatus can only be
made evident by the production of a comparatively very low temperature,
in a comparatively very large mass.
[71] Suppose a number of boys and girls, associated as partners for a
dance, to stand up in a row, severally united, and distinguished into
couples by those joining hands; the sexes being regularly alternating,
so that no two of the same sex should be hand in hand. Under these
conditions no effort to take a boy from one end of the row, or a
girl from the other end, could be effected with the consent of the
couples concerned, both partners in which would thus be deprived of
the power of joining in the dance. But should it be understood that
only an exchange of partners was all that should be intended, and,
consistently, a boy from one end and a girl from the other end of the
row, taken simultaneously and allowed to form a couple, forthwith, the
rest merely shifting their hands from one neighbour to another, there
would no longer be the same motive for resistance and the required
exchange might be cheerfully accomplished.
[72] By a void I mean a Torrecellian vacuum. The omnipresence of the
electro-ether must render the existence of a perfect void impossible.
[73] It is well known that Wollaston effected the decomposition of
water by the aid of a powerful electrical machine. Having enclosed
platina wires within glass tubes, these were fused so as to cover the
ends. The glass was afterward so far removed, by grinding, as to expose
minute metallic points to the liquid. Under these circumstances, the
electricity conveyed by the wires, being prevented from proceeding
over them superficially, was obliged to make its way through the
ethereo-ponderable matter of which metals consist. Instead of proving
the identity of galvanism with frictional electricity, this experiment
shows that in one characteristic, at least, there is a discordancy.
At the same time it may indicate that ethereal may give rise to
ethereo-ponderable undulations.
[74] Agreeably to experiments of Farraday, the particles of a glass
prism may be as influenced by an electro-magnet as to affect the
passage of polarized light.
[75] L. and E. Phil. Mag. and Jour., vol. xlv. p. 383, 1844.
[76] These phenomena excite more interest in consequence of the
employment, for medical purposes, of an apparatus originally contrived
by Callan, but since ingeniously modified by our countryman, Dr.
Page, into a form which has been designated as the electrotome. A
coil of coarse copper wire, covered with cotton, like bonnet wire, is
wound about a wooden cylinder. Around the coil thus formed, a coil of
fine copper wire similarly covered is wound, leaving the extremities
accessible. One end of the coarse coil communicating constantly with
one pole of a galvanic battery, the other end is left free; so that
by scraping with it the teeth of a rasp attached to the other pole,
a rapid closing and opening of the circuit may be effected. Under
these circumstances, an observer, holding the ends of the fine coil,
receives shocks more or less severe, according to the construction of
the battery, the energy of the agents employed to excite it, or the
total weight and relative dimensions of the coils as to length and
sectional area. Agreeably to the received doctrine, the shocks thus
produced are owing to secondary currents caused by dynamic induction.
Agreeably to the hypothesis which I have advanced, the atoms of the
coarse wire, polarized by waves proceeding from the poles of the
battery, induce a corresponding polarization of the atoms of the fine
wire; the aggregate polarity imparted being as the number of atoms
in the former to the number of atoms in the latter: or (to use an
equivalent ratio) as the weight of the coarse, to the weight of the
fine wire. But as on breaking the circuit through the coarse wire, the
ethereo-ponderable atoms in both wires resume their neutral positions,
while this requires each circuit to be run through within the same
minute interval, the velocities of their respective waves will be
inversely as their sectional areas and directly as their lengths: in
other words, the velocity in the fine wire will be as much greater
as the channel which it affords is narrower and longer. The cylinder
included within the coils as above stated being removed, a cylindrical
space is vacated. If into the cavity thus made iron rods, like knitting
needles, be introduced, one after the other, while the apparatus is in
operation, the shocks increase in severity as the number augments; so
that from being supportable they may be rendered intolerable. The shock
takes place without the presence of iron, but is much increased by its
assistance.[77]
These facts appear to me to justify a surmise that the
ethereo-ponderable atoms of iron, in becoming magnetized and
demagnetized, co-operate with the ethereo-ponderable atoms of the
copper coils in the induction of secondary undulations. It is conceived
that these may be owing to the intestinal change attended by sound,
as above stated, (73;) this being caused by a sudden approximation of
the poles of the atoms, previously moved apart by the influence of the
galvanized coil. But if this sudden coming together of the previously
separated poles of atoms within a magnetized cylinder of iron, can
contribute to the energy of secondary waves, it is consistent to infer
that these waves owe their origin to an analogous approximation of
the separated poles of the cupreous atoms, forming the finer coil, in
which the secondary undulations may be created without the presence of
iron. Of course, this reasoning will apply to all cases in which the
phenomena hitherto attributed to Farradian currents are the result of
dynamic induction.
Thus it appears that the polarization of magnets, and that created
and sustained when a galvanized coil or helix acts upon another in
proximity, have the same relation to galvanic discharges that the
charges upon insulated surfaces have to their appropriate discharges.
The permanent magnetism of steel seems to have some analogy with the
charge upon a coated pane, while we may consider as analogous with
the charges upon insulated conductors, already adverted to, (61, 62,)
that state of the ethereo-ponderable particles, (38,) of a wire helix,
which _state_, resulting from the influence of an included magnet,
or neighbouring galvanized coil, and being discharged on a change of
relative position, or breach of the galvanizing circuit, is productive
of spark, shock, ignition, or electrolysis, as exemplified by Callan’s
coil, Page’s electrotome, or the magneto-electric machine.
[77] Agreeably to the usual construction, the cylinder about which the
inner coarse wire coil is wound is originally of iron, so that there is
as much of this metal contained as it can hold. Various contrivances
are resorted to for the closing and opening of the circuit, which are
more ingenious and convenient than scraping a rasp, as above described.
[78] American Journal of Science, vol. x. p. 121, 1826.
[79] It is well known that if a rod of iron be included in a coil
of coated copper wire, on making the coil the medium of a voltaic
discharge, the wire is magnetized. Agreeably to a communication from
Joule, in the L. & E. Phil. Mag. & Jour. for Feb,, 1847, the bar is at
the same time lengthened, without any augmentation of bulk, so that its
other dimensions must be lessened in proportion to the elongation.
All these facts tend to prove that a change in the relative position
of the constituent ethereo-ponderable atoms of iron accompanies its
magnetization, either as an immediate cause or as a collateral effect.
[80] To the tune of Moore’s “Canadian Boat Song.”
[81] See paragraph 410.
[82] See paragraph 449.
[83] See paragraph 415.
[84] Tune “Ye Banks and Braes o’ Bonnie Doon.”
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