Chapter X: Part 10

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.