1042 
 |>y 1 
 
 ^^^^^^^^ /f t /j^f3 
 
 
 #t<^u l/2>-£, 2 fr, p c 
 
 1r 
 
 *$) 
 
 ^^n 
 
 DISCUSSION 
 
 
 AUTOMATIC POWERS 
 
 THE BRAIN; 
 
 BEISG A 
 
 DEFENCE AGAINST REV. CHARLES BEECHER'S ATTACK UPON 
 
 THE PHILOSOPHY OF MYSTERIOUS AGENTS, IN HIS 
 
 REVIEW OF "SPIRITUAL MANIFESTATIONS." 
 
 BY E. C. KOGERS 
 
 Bender unto Caesar the things that are Caesar's, and unto God the things that 
 God's. — Christ. 
 
 4*0 
 
 ^BOSTON: 
 
 JOHN P. JEWETT AND COMPANY. 
 
 CLEVELAND, OHIO: 
 
 JEWETT, PROCTOR & WORTHINGTON. 
 
 LONDON: LOW & CO. 
 
 1853. 
 
DISCUSSION 
 
 ON THE 
 
 AUTOMATIC POWERS 
 
 THE BRAIN 
 
 DEFENCE AGAINST REV. CHARLES BEECHER'S ATTACK UPON 
 
 THE PHILOSOPHY OF MYSTERIOUS AGENTS, IN HIS 
 
 REVIEW OF "SPIRITUAL MANIFESTATIONS." 
 
 BY E. C. ROGERS. 
 
 Render unto Caesar the things that are Csesar's, and unto God the things that ar? 
 God's. — Christ. 
 
 U, S. A, ;)j 
 
 BOSTON: 
 
 JOHN P. JEWETT AND COMPANY. 
 
 CLEVELAND, OHIO: 
 
 JEWETT, PROCTOR & WORTHINGTON. 
 
 LONDON: LOW & CO. 
 
 1853. 
 

 Entered according to Act of Congress, in the year 1853, by 
 
 John P. Jewett and Company, 
 
 in the Clerk's Office of the District Court of the District of Massachusetts 
 
PKEFACE 
 
 In accounting for the phenomena of the present day (by 
 some attributed to spirits in another state of existence), the 
 author has never, from the beginning, made it his aim to 
 originate a theory. His object has been to find the truth, 
 without respect to preconceived notions either of his own 
 mind or that of others, whether ancient or modern. " The 
 Philosophy of Mysterious Agents " is, in part, the result 
 of his honest endeavors. 
 
 The favor with which it has been received by a large 
 class of discriminating minds, the demand for additional 
 facts, the confirmation which the author has of late received 
 from one of the most distinguished physiologists of Europe 
 as to cerebral automatic powers in man, and the attack 
 that has just been made upon precisely this principle by 
 a learned clergyman of the Congregational church, — these 
 have induced the author to put forth the present pamphlet. 
 
 The author can demand of the reader simply his candid 
 attention; but will beg in addition, and as a favor, his 
 thorough investigation before rejecting what are presented 
 as demonstrated propositions. 
 
CHAPTER I. 
 
 Allowing the phenomena of the " Manifestations " and 
 their analogies in past history, what can be proved 1 
 
 In order to discover the immediate cause of any of the 
 phenomena that appear in nature, science has always found 
 it necessary to follow certain rules — not arbitrarily estab- 
 lished by dogmatic minds, but growing out of laws of rela- 
 tion between mind itself and the principles of external 
 nature, and the relations of external nature to herself. 
 Before these rules were much known and followed, the 
 progress of the race in the arts and sciences was exceed- 
 ingly slow, and men were learned mostly in one another's 
 a priori processes, and the conjectures and poetical fancy- 
 ings of classical imaginations. 
 
 Now, one of the most important of these rules of scien- 
 tific research is the following, which we have endeavored 
 to follow in our investigations into the present phenomena. 
 We give it in the language of the great Herschel: "If 
 the analogy of two phenomena be very close and striking, 
 while, at the same time, the cause of one is very obvious, 
 it becomes scarcely possible to refuse to admit the action 
 of an analogous cause in the other, though not so ob- 
 vious in itself." 
 
 In the modern phenomena, we have one class consist- 
 ing in the movement of objects, — such as tables, chairs 
 and the like, — on the mere proximity of certain persons, 
 without their contact. Let this class be represented by an 
 individual, and call it a phenomenon, consisting in the 
 movement of objects on the proximity of a particular per- 
 1* 
 
6 CEREBRAL AUTOMATIC ACTION. 
 
 son ; let us then bring down our rule for finding its cause. 
 To do this, we must cast about for another analogous case, 
 very close and striking in the likeness, " while at the same 
 time its cause appears obvious ;" and here we are met with 
 the case of Angelique Cottin. She, when standing in rela- 
 tion to the earth, became so charged with a physical power 
 as to sensibly affect tables, chairs and the like, on coming 
 into proximity with them, so that without contact they 
 moved — nay, were overthrown, at times, with great vio- 
 lence. Not only her organism, but her dress, partook of it ; 
 so that, on passing a chair, the touch of her apron was 
 sufficient to cause a discharge that would overthrow the 
 former. Now, if the phenomena in the two cases are to 
 be admitted at all, this last explains thus much, undeniably 
 — that the immediate cause is physical. 
 
 For the legitimacy of this deduction (admitting the two 
 phenomena) we appeal to the decision of the scientific 
 world, — not excepting our friend Davis, who has offered 
 the thousand dollars reward for a natural theory of expla- 
 nation.* 
 
 Now, as we have shown in the " Philosophy of Mysteri- 
 ous Agents," if it be admitted that these phenomena have 
 and do still occur, it must be by virtue of some hitherto un- 
 known law of relation existing between the organism and 
 external objects, and between the earth and the organism ; 
 and that, inasmuch as the phenomena take place only with 
 particular persons, and only when these persons are under 
 peculiar conditions, as in mediums after certain processes of 
 nervous induction, and the bewitched after nervous derange- 
 ment, it must be by some hitherto undiscovered relation 
 between this physical agent and the nervous system. This 
 we have demonstrated, in the "Philosophy of Mysterious 
 
 * We would here say, in justice to Mr. Daniel Davis, above alluded to 
 that, without our own seeking, he called upon us after the publication of 
 the second number of" The Philosophy of Mysterious Agents," and pri- 
 vately renewed his assurances that the sum offered was in perfect good 
 faith, and should be forthcoming when we had satisfied any fair number 
 of disinterested scientific minds that we had given an adequate natural 
 theory. He did not require that they be convinced that the phenomena 
 really occurred. 
 
CEREBRAL AUTOMATIC ACTION. 7 
 
 Agents," by a close analysis and comparison of the phe- 
 nomena, allowing their veritability. 
 
 Having thus arrived at the immediate agent of the phe- 
 nomena, and found it a physical power belonging to the 
 earth and to man's body, — that it charges the human organ- 
 ism from the earth, and acts with the physical forces of the 
 body, and from this point, under a certain modified form, 
 reacts upon objects standing in relation to the body ; that it 
 has association with the nerve-force of the sympathetic, the 
 spinal, and the cephalic or brain centres, according to their 
 conditions, — it seems somewhat apparent that the outward 
 action of the agent must be more or less, according to the 
 state and action of the nerve-centres where it stands at 
 the time in the closest relation. If, for instance, it be the 
 sympathetic and spinal systems, and these are in a state of 
 derangement, as in hysteria and chorea (exhibited in 
 spasms), the phenomena of the agent will be irregular, 
 spasmodic, — the things will more or less move by starts and 
 sudden jerks. Accordingly, we find precisely these cor- 
 respondent movements to have taken place in Angelique 
 Cottin. (For the details of this very curious case, see 
 ''Philosophy of Mysterious Agents," Chap. II.) And as 
 for similar correspondences in the case of mediums, we 
 have invariably observed that in all these cases where the 
 movements of objects have taken place in the proximity of 
 spasmodic mediums, they have acted by jerks, rather than 
 by steady movements, as when the medium's nervous sys- 
 tem is more harmonious. This has not only been observed 
 by ourself, but every candid and intelligent spiritualist 
 who has spoken upon these matters has declared the same 
 thing. 
 
 If this correspondence between the subjective and ob- 
 jective phenomena obtains by virtue of a law of relation 
 between the agent that acts upon external things and the 
 nervous system, it should hold good as well of the cerebral 
 centre as of the sympathetic and spinal. 
 
 Accordingly, we find that precisely as we have the har- 
 monious cerebral condition, will be the harmonious results 
 in the objective phenomena ; thus proving that the objective 
 
8 CEREBRAL AUTOMATIC ACTION. 
 
 physical agent corresponds in its action to the subjective 
 "play impulse" of the brain. For example, when any 
 tune is played in a circle where the phenomena are con- 
 fused and irregular, it has been everywhere observed that 
 the phenomena would fall in the harmony of measured 
 time. Now, it is impossible to play a tune in a circle with- 
 out at once exciting the action of that part of the brain at 
 which centre and from which radiate the regular succes- 
 sion of time impulses ; and every brain in the circle standing 
 in the mundane relation, or in relation with the "medium " 
 brain, will propagate the time impulse ; hence, there will be 
 more unitary action in the brains of the circle during the 
 performance of timely airs than at any other period. Hence, 
 too, it is everywhere observed that those circles succeed 
 the best which have the least discrepant feeling. 
 
 Thus, by a new class of observations, and their legitimate 
 deduction, we have arrived at precisely the same result as 
 in the previous course, namely, we have found that the object- 
 ive phenomena are the representative of cerebral action. 
 This is admitted by all the spiritualists who acknowledge 
 that the harmony or discord of the phenomena have been 
 observed to correspond to the harmony and unitary action 
 of the "circle," or that no consonant results can be 
 obtained by an unharmonious circle; and nearly every 
 spiritual work containing anything on the rules and con- 
 duct of " circles" touches more or less upon these facts. 
 
 Now, it matters not by what name you call the physical 
 agent that we have thus found to act directly in the pro- 
 duction of the outward phenomena, — be it electricity, od, 
 magnetism, diamagnetism, nerve-force ; it is settled that its 
 actions represent cerebral or cerebro-spinal movement, ac- 
 cording to whichsoever the agent stands most in relation 
 at the time, or according to whichever is most prominently 
 disturbed. 
 
 Having arrived at the brain and spinal centres as the 
 points of action in the disturbance of the physical agent 
 whose action produces the phenomena under consideration, 
 it now comes up as a matter of inquiry, concerning the 
 nature and power of the nerve-centres. Do they possess 
 
CEREBRAL AUTOMATIC ACTION. 9 
 
 within themselves a power of action? In other words, 
 have they automatic functions ? If so, how far are they 
 modified in their action by external influences, and how far 
 may one nervous system be sympathetically related to 
 another? These, and many other related questions of 
 great importance, come up before us for investigation. 
 Most of these, however, have been already discussed, more 
 or less, in the ''Philosophy of Mysterious Agents." 
 
 The great question we would wish to settle here is that 
 of cerebral automatic action. The facts and deductions put 
 forth by us in our work on this subject have lately been 
 attacked by Rev. Charles Beecher, in his paper read be- 
 fore the Congregational Association of New York and 
 Brooklyn, and demand some attention. 
 
CHAPTER II. 
 
 REVIEW OF REV. CHARLES BEECHER'S ARGUMENT AGAINST 
 THE AUTOMATIC POWERS OF THE CEREBRUM, AS EX- 
 HIBITED IN THE MODERN SO CALLED " SPIRITUAL MANI- 
 
 Rev. Charles Beecher's only argument against the 
 natural explanation I have given of the ' ' modern phenome- 
 na," and their like, is that presented to overthrow the fact of 
 automatic cerebral action. He admits " the odylic (mes- 
 meric-magnetic) character of the phenomena," but assumes 
 " that spirits act in their production by odylic law." 
 
 The numerous phenomena presented in the " Philosophy 
 of Mysterious Agents," demonstrating automatic and " un- 
 conscious cerebration," seem to have had no convincing 
 weight in his mind ; and I am sorry to say that he does 
 not exhibit an over-abundance of fairness in presenting the 
 facts and arguments I have offered on this subject. This 
 will be particularly noticed, as we review his objections. 
 
 In Chap. IV. of his pamphlet, he sets forth the spirit- 
 ual argument against the natural, thus : * 
 
 " The theory of automatic cerebral action is objection- 
 able : 
 
 " 1. Because it is equally valid against the existence of 
 the soul as distinct from the brain. If God has endowed 
 that form of matter which composes the brain, the organs 
 of the mind, with exactly those properties which enable it, 
 under whatever irritant, to represent in its action pre- 
 cisely those characteristics which the mind possesses, then 
 external irritants alone can account for all mental phe- 
 
CEREBRAL AUTOMATIC ACTION. 11 
 
 nomena. True, there may be an internal spiritual irritant, 
 a soul. Dr. Rogers believes there is one. But "a posse 
 ad esse non valet consequential' It is as unphilosophical 
 to suppose a spiritual irritant or soul for all mental phe- 
 nomena, as to suppose spiritual irritants for the manifesta- 
 tions, provided both can be accounted for without." 
 
 Now, every person of common sense knows that no a 
 priori argument can overthrow a fact of nature. If 
 it can be proved, then, that automatic cerebral action is a 
 fact of physiology, the reverend gentleman's a priori objec- 
 tion can only prejudice the minds of a few individuals 
 against it, as certain facts in geology and astronomy,* as 
 well as in physiology, have been served before it. 
 
 It remains, then, as a question of fact, as a matter of 
 rigid scientific scrutiny, whether automatic function is a 
 property of the brain. The decision of the theologian 
 cannot affect this question in itself; and, as it is a matter 
 of science, an appeal to Scripture cannot alter it. 
 
 What Mr. B. says about this cerebral power being a 
 valid argument against the separate existence of the soul 
 is as premature and uncalled for as the like objection made 
 against certain facts in astronomy and geology. If his a 
 priori argument for his soul cannot be sustained without his 
 denying a palpable fact of nature, an admitted fact in 
 science, his argument must be a rotten one, or he has no 
 soul. For nature never lies, but a prioris are extremely 
 fallible, since they are commonly founded upon conjectural 
 or hypothetical bases. This fact may afford him some hope 
 of finding that he has a soul. 
 
 Had Mr. B. taken the part of a disinterested investi- 
 gator, instead of that of an interested and prejudiced advo- 
 cate, he would have seen a great gulf between the character 
 and tendency of my views and the arguments of absolute 
 materialism. I have exhibited two distinct classes of hu- 
 man phenomena : 
 
 1. Those of a responsible personal agent. 
 
 * The theory of the earth's revolution, when first propounded, was 
 met with a theological a priori. The latter, for a time, frightened 
 many timid minds, but soon grew stale, and the philosopher prevailed, 
 for he had merely asserted a simple fact of nature. 
 
12 CEREBRAL AUTOMATIC ACTION. 
 
 2. Those of an irresponsible automaton, or machine. 
 
 The former is as distinct from the latter as it is possible 
 for distinction to be made ; and the whole argument against 
 the pneumatic hypothesis of the modern phenomena I have 
 built upon the facts of this distinction. But Mr. Beecher 
 nowhere states this in his attempted criticism of my explan- 
 ation. In this he is like all the other spiritual advocates 
 who have offered it combat — never the thing, but their 
 hasty and distorted idea of it. 
 
 Mr. B. says (how may it frighten the Christian world !) 
 Dr. Rogers' is precisely the argument against the "mani- 
 festations " that avowed materialists' is against the soul. To 
 prove this, he quotes a paragraph from the " Philosophy 
 of Mysterious Agents," and then places in juxtaposition 
 with it a quotation from the celebrated Thomas Cooper, 
 M. D. (formerly President of South Carolina College), in 
 his translation of Broussais on Insanity. He then goes 
 on to say, " Were there time, it might be shown that every 
 point made against c the spirits ' by Dr. Rogers — for ex- 
 ample, from drugs, sickness, insanity, intoxication, &c. &c. 
 — is made with equal force by Dr. Cooper against the soul. 
 The same keen thrusts are made by both. Thus, to a 
 medium, a physician "at once prescribed a few blue pills, 
 and then a dose of calomel and rhei ; it is sufficient to say 
 that through the medium of these smart cathartics the 
 spirits made their exit, in high dudgeon.' " By the side of 
 this is given a quotation, made by Dr. Cooper, from Judge 
 C, in his Medical Jurisprudence : — " l How can you ex- 
 hibit a dose of glauber-salts to the soul ? ' Nor is Dr. Cooper 
 alone," he continues. " So reason Hartley, Cabanis, 
 Destut, Tracey, Lawrence, and others of physiological 
 fame — so the whole class of psycho-pannichists, from 
 Priestly down to Dobney. Nor could the disciples of the 
 latter school in any way more effectually promote their ends 
 than by a republication of Dr. Rogers' book condensed, 
 with Dr. Cooper's tracts on materialism appended. The 
 argument, therefore, proves too much, and falls to the 
 ground." 
 
 Now, the truth is, that neither Broussais, Cooper, 
 
CEREBRAL AUTOMATIC ACTION. 13 
 
 Hartley, Cabanis, Destut Tracey, Lawrence, nor any of 
 the like class of materialists, made that thorough analysis 
 of human phenomena that true philosophy requires. Like 
 my reverend reviewer, they Ci lumped the whole." But 
 having tested a few, and found them cerebral material, they 
 inferred that all were material — the mere play of nervous 
 matter, which, when decomposed, left no trace of an imma- 
 terial entity. 
 
 Now, the only difference between Mr. Beecher and the 
 material philosophers is in the idea he entertains that all 
 the phenomena originating in the brain are from a spiritual 
 and immortal entity. But he entirely agrees with them in 
 supposing but one class of phenomena in this direction. 
 Here is just where Mr. B. becomes infidel to me; for 
 here it is he sides with the materialists against me. The 
 truth is, that my view is no more opposed by Mr. B. than 
 by the materialists themselves, excepting where the latter 
 have taken more care to study and understand my views, 
 and have more faithfully represented them. 
 
 So far, then, instead of my philosophy being consonant 
 with that of materialists, it is Mr. Beecher that sides with 
 them, in opposition to me. Why, then, should he represent 
 me as a materialist, or as advocating materialism, denying 
 to man an immortal spirit 1 "What reason had he for hitch- 
 ing upon me that name, at which all Christendom hisses and 
 utters anathemas ? Why, he saw that on one side of my 
 analysis of human phenomena there was a class of facts 
 which materialists have been wont to quote as evidence that 
 man has no " soul." Forthwith he is frightened, — smells 
 the stench of sepulchres, dead men's bones, — stops not to 
 examine further, but flies precipitately. He had seen 
 enough, scented enough ; 't is all death, sheer annihilation, 
 complete destruction, and he must report it to the world ; 
 and so he tells the spiritual rappers and community that the 
 disciples of the material school could not " in any way more 
 effectually promote their ends than by a republication of 
 Dr. Rogers' book condensed, with Dr. Cooper's tracts on 
 materialism appended." From this, he learnedly con- 
 cludes that "the argument for the natural theory of the 
 
14 CEREBRAL AUTOMATIC ACTION. 
 
 ' manifestations, ' without disembodied spirits, falls to the 
 ground." 
 
 Strange to say, Mr. B's. fright and flight precipitate 
 takes place at the sight of a class of facts * that at this 
 moment is being admitted, not by the material physiologists 
 merely, but even by many who are as orthodox as himself, 
 and as firmly hold to a distinct spiritual entity constituting 
 man's immortal nobility. Among these, I may quote Wilk- 
 inson and Carpenter. 
 
 Is it not quite too late to raise an alarm on matters of 
 science ? Are not facts too broad-cast 1 Have not men heard 
 the sound infidel materialist too often repeated, in reference 
 to scientific facts, to suspect much evil? Do not these 
 names appear now rather as badges «f honor 1 Are not dis- 
 coverers growing proud of these titles ? For, on all extra 
 occasions of their bestowment, is it not for some new and 
 very important discovery in the sciences, or its advocacy 1 
 Have not people thought somewhat of Galileo and the 
 Pope, Harvey and his brethren, geology and the clergy 1 
 Have not too many good things been called bad names 1 
 
 It is certain, then, judging from the history of the past 
 in these matters, that all opinion must be tried in foro con- 
 sciential. In hoc signo spes mea. 
 
 A second objection made by Mr. Beecher against the 
 automatic argument is, that it fails, because u automatic 
 contingent operations involve a self-contradiction." This 
 will be reviewed in a future chapter, where the fact of 
 automatic cerebral power is further explained. 
 
 * In a discourse against modern materialism, by John Weiss, delivered 
 before the First Congregational Society in New Bedford, July 28, 1852, 
 I find quite an opposite course pursued to that generally by the clergy, 
 in treating infidel arguments. In speaking of the facts advanced by 
 materialists against the independent existence of the soul, Mr. W 7 eiss 
 thus remarks : " It seems to me that it is as important to acknowledge 
 the facts as it is to deny the use that is made of them ; for they fill 
 many a chasm in our scientific knowledge, and their legitimate uses 
 promise to increase our welfare." Again, speaking of the manner of 
 treating the materialist, he says : " It is easy to make a sweeping denial 
 of both his facts and his conclusions; but more fatal to him to accept, 
 if possible, the stubborn facts." By pursuing this course, the reverend 
 gentleman has enabled himself to wield one of the most powerful argu- 
 ments against materialism I have ever read. 
 
CHAPTER III. 
 
 AND 
 
 The word Automaton is from autos, self, and tnao, to 
 move, and is generally applied to a machine that has 
 within itself the power of motion ; thus, a clock is an au- 
 tomaton. So, by means of mechanical contrivances, M. 
 Yaucanson constructed a flute-player, and a tabor-player, 
 whose performances were, in some respects, superior to 
 those of living men. One of these curious musicians was 
 capable of playing twenty or more tunes, and in every re- 
 spect its external performances were as apparently human 
 as human nature itself. The action of the lips and of the 
 tongue, and the movements of the fingers, had all the char- 
 acteristic appearance of the most accomplished living per- 
 formers. Strangers to these wooden gentlemen, when 
 introduced, bowed very respectfully — listened to their 
 tunes with the most absorbing interest. 
 
 Now, no one will deny that these men, made of wood, 
 iron and sheep-skin, really represented intelligence in 
 their movements, although there was not a whit of spirit- 
 ual agency in them. True, the intelligent representation 
 in these unreasoning, involuntary, and unconscious 
 machines, was owing to a particular arrangement of matter. 
 
 Would it not appear a little strange (if we may be 
 allowed to view the matter a priori) that man may con- 
 struct an automaton out of inanimate matter, and the Deity 
 not be able to make, in every respect, a superior one out 
 
16 CEREBRAL AUTOMATIC ACTION. 
 
 of animate matter ? To admit this, is to grant, a priori, 
 my argument ; to deny it, is to grant to man superior powers 
 than to the Deity. 
 
 It being possible, then, for Deity to make a living autom- 
 aton, there is nothing at all to render the thing improba- 
 ble, since it is, in itself, neither unholy nor unwise. In 
 Vaucanson it was considered an evidence of the greatest 
 constructive or mechanical genius ; and he was quite deified 
 by many people in Paris, w T here he exhibited the fruits of 
 his talents. 
 
 It is possible, then, and not at all improbable, that Deity 
 may construct living automatons, as M. Vaucanson con- 
 structed dead ones. And it is extremely probable that the 
 living ones could be made, all in all, very much superior to 
 the dead ones. 
 
 Now, in case the Deity has formed a living automaton, 
 we might find, on examing its internals, a somewhat differ- 
 ent set of organs from those of Vaucanson' s ; for, in order 
 to get moving power to make his creatures perform, Vaucan- 
 son had to resort to the law of gravity. He made use of 
 suspended weights, and the elasticity of bodies, as in springs ; 
 and both of these, every now and then, had to be " wound 
 up." Thus, the internals of Vaucanson's automatons were 
 weights, pulleys, springs, levers, &c. &c. The living 
 automaton, however, would not have such gross machinery, 
 but something more refined, — organs built up of minute 
 cells, closely knit together by means of minute fibres, — and, 
 very likely, it would take a little longer to find out all about 
 it than to comprehend Vaucanson's. In short, according 
 to our poor notion, the creature of the Deity would be very 
 likely to have the characteristics and construction of an 
 animal. I can see no reason why it should not. 
 
 It is certain, then, that, a priori, there is no argument 
 against the idea that the animal is a living automaton ; 
 — a living machine, having within itself the power of motion. 
 It follows, therefore, undeniably, that, a priori, so far as 
 man is an animal, he may be but a living automaton. 
 
 One step more. In so far as man may be more than an 
 animal, he may be more than a living automaton ; and 
 
CEREBRAL AUTOMATIC ACTION. 17 
 
 this more than the living automaton may be a separate 
 entity, — separate from, though for the time being related to, 
 the living automaton. 
 
 Now, if this separate entity embodies any higher law 
 than that of the living automaton with which it is for 
 the time being associated, it must of consequence follow 
 that the separate entity, with its higher law, holds the 
 precedence of right, from whose decisions there is no ap- 
 peal, except to the maker — the Deity. Here, then, we 
 come at once to personal reason, personal will, personal 
 conscience, as so many elements of the separate entity, 
 thus being a volitional, personal, conscious, responsible 
 agent. 
 
 Now for the argument that this separate entity shall pre- 
 serve itself after the living automaton with which it is asso- 
 ciated for the time being has fallen away. 
 
 Neither the boor nor the philosopher has yet found a lie 
 in the mouth of nature. Never has there been an instinct 
 created without reference to an object fitted for its grati- 
 fication. Every primary want has been scrupulously 
 provided for, from the beginning ; so that not a germ of de- 
 velopment in the race is left without its appropriate aliment. 
 Christians and infidels may quibble about tenets, and 
 notions, and dogmas ; but neither can deny the above prop- 
 osition, with honesty to conscience. Had there been no 
 ambient air where birds might bathe their wings in ether, 
 then had the birds' instincts for joyous flight been a lie of 
 nature. Had no crystal water been created, — no lake, no 
 river, no ocean, — then had the instincts of fishes, and of the 
 sea-fowls, been monstrous falsehoods of nature. But the 
 naturalist finds nothing of this to mar the blessedness of his 
 researches. Everything proves design in adaptation. If 
 nature tells no falsehoods to the birds, the fishes, not even 
 to the worm, does she mock thee, man ! Endowed thee 
 with powers above the rest of creation, created primary de- 
 sires boundless, unending, has she left thee to be mocked? 
 Given thee primary hopes of a life in an unknown and 
 boundless future, where no life, no future awaits thee? 
 Then art thou the only falsehood, the only abortion, of 
 2* 
 
18 CEREBRAL AUTOMATIC ACTION. 
 
 creative "wisdom; and in the future to answer the ends 
 which thy higher hopes demand (His own creation), His 
 wisdom sinks into commonplace human short-sightedness, 
 and his goodness and his power of goodness into imbecility. 
 This argument may prove nothing to the scoffing infidel ; 
 but, to the honest doubter, it will be sufficient to turn his 
 mind into the channel of hopeful thought, and to the 
 springs of a pure Christian faith. 
 
 To return to the living automaton. This being the ani- 
 mal machine, having within itself the power of motion, 
 must, judging a priori, have its centres of animal action 
 exactly in the brain and spinal centres. If the animal, then, 
 including the physical man, be an automaton, we should 
 be able inductively to arrive at this fact from an observance 
 of phenomena. Our question, then, turns upon the fact 
 of automatic action in man as an animal. 
 
 In order to be as definite and precise as possible, the 
 reader will note that, according to the true sense of the 
 term automatic, it includes all those actions which are not 
 voluntary — not depending on the will. Says Webster, 
 "Automatic — not voluntary; not depending on the will; 
 applied to animal motions." Thus, even in seeking au- 
 thority for the definition of the word, the reader obtains 
 the evidence of the truth of my position. 
 
 Probably, however, Mr. Beecher has no objection to 
 considering mere animal motions as automatic. He will 
 doubtless grant that the spinal centres of even man are 
 automatic, since their construction and function is precisely 
 on the same principle of all vertebrated animals. And 
 since, also, the sensorium of man is like the same nerve- 
 centres of other animals, he may be willing to grant that, 
 in one, this animal power may be as automatic as in the 
 other. 
 
 But when we come to the cerebrum of man, possessed 
 alike by the whole tribe of mammalia, and by some other 
 animals below it, Mr. Beecher shrinks from comparative 
 physiology in the matter of automatic functions, and makes 
 man's cerebrum an exception to the general law. Thus, 
 his argument is, virtually, — If it be granted on the part 
 
cerebral automatic action. 19 
 
 of the human cerebrum, why, farewell to the doctrine of a 
 separate entity for the soul. The sophistry of this reason- 
 ing has been sufficiently exposed. It may be well to add, 
 however, as it will offer some consolation to those who may 
 fear that if this fact is fact man may have no soul, that 
 in seeking out the phenomena of human cerebral auto- 
 matic action, a residual class of facts is left, that cannot 
 be accounted for by any legitimate process, without ad- 
 mitting a separate entity, a spiritual, personal, responsible 
 agent, — not a mere " fluid irritant in the brain," but a 
 veritable governor, controller, master of automatic func- 
 tions. This fact I have everywhere recognized and built 
 upon, in the " Philosophy of Mysterious Agents ;" but Mr. 
 Beecher disingenuously hides it in his review, supplying the 
 omission with inimical insinuations and prejudicial compari- 
 sons, as if designing to make the doctrine of automatic 
 cerebration, with all its facts, u a by-word and a hissing" 
 among Christian people. If it must be so, u chacun a 
 son gout." 
 
CHAPTER IV. 
 
 TESTIMONY OE PHYSIOLOGY FOR AUTOMATIC CEREBRAL 
 ACTION. 
 
 Cerebral Elaborations. — Composite Results from the Cerebrum , with- 
 out the Mind's Action. — Distinction between the pure Pneumatic 
 Power and Automatic Cerebration. 
 
 In Chapter Fourth, Part Second, of the "Philosophy of 
 Mysterious Agents," the author has given the following 
 as a deduction from stated facts : " That, inasmuch as the 
 brain may, under peculiar conditions, act independently of 
 the wish and the will of the ' medium,' and even in oppo- 
 sition to them, it follows that communications [or re- 
 sponses] may be obtained in direct opposition to the will of 
 the ' medium,'' without the (supposed) influence of departed 
 spirits." This automatic responsiveness on the part of the 
 cerebrum we have shown to result precisely according to 
 the specific prevailing impression on the brain at the time, 
 and according to its preestablished conditions. The pre- 
 established conditions are, first, a non-controMmg state of 
 the voluntary agency (the mind, the will) over the brain. 
 Second, a consequent readiness on the part of the brain to 
 receive impression. Third, a promptness of the brain to 
 give forth in reflex actions the language of these impres- 
 sions through the medium of the automatic apparatus of 
 the spinal centres, or by telegraphic propagation through 
 the odylic medium, which exist in material association with 
 the brain, as well as with external things. See " Philosophy 
 of Mysterious Agents," § 372. It has also been shown 
 
CEREBRAL AUTOMATIC ACTION. 21 
 
 " that so far as the brain can be made to act independently 
 of the mind of a subject, so far that person will be un- 
 conscious of the cerebral action : that those ' media,' 
 therefore, who become most ' independent ' (as the spiritual- 
 ists term it), — that is, whose cerebral organs are excited 
 most perfectly without the controlling power of their own 
 minds, — will be the least conscious of the real relation 
 which they sustain to the phenomena." Ibid, § 407; see, 
 also, § 423. 
 
 The above position is sustained in every point by Car- 
 penter, the celebrated physiologist of England. His lan- 
 guage, quoted in §§419-20 of "Mysterious Agents/' 
 exhibits but a moiety of what he has of late expressed in 
 the new edition of his " Principles of Human Physiology." 
 In all that I have said of the automatic powers of the cere- 
 brum, I have nowhere used any stronger or more definite 
 language than the following, which I am happy to quote 
 for the benefit of those minds that ask for the authority of 
 great names. " There is evidence" says he, " that even 
 the cerebrum may respond, as it were, automatically to 
 impressions fitted to excite it to reflex actions, when 
 from any cause the will is in abeyance, and its power 
 cannot be exerted over the muscular system, or over the 
 direction of the thoughts."* 
 
 Here it will be seen, that when the condition, the " abey- 
 ance of the will," or when the power of the will "cannot 
 be exerted, either over the the muscular system, or over the 
 direction of the thoughts," then, by impressions made 
 upon the cerebrum, it may be prompted to respond auto- 
 matically to those impressions, if they happen to be fitted 
 to excite the " reflex" action of the cerebrum. Now, this 
 statement covers the vast majority of mesmeric, pathematic, 
 and the modern so-called spiritual phenomena. 
 
 Nothing was said by Carpenter, in his former edition, of 
 the necessary condition here so unequivocally expressed : 
 namely, the abeyance of the will, which, the reader must 
 perceive, is the same in meaning as that used by the author 
 
 * See Carpenter's Principles of Human Physiology, edition of 1858, 
 §684. 
 
22 CEREBRAL AUTOMATIC ACTION. 
 
 of this, namely, the " wow-controlling state of the mind, 
 or of the will," and that also made use of by mesmerisers 
 and spiritualists, namely, "passiveness of will," — "pas- 
 sive state," and the like. 
 
 I am ashamed to have repeated so prominent a fact so 
 many times, without having excited the attention of Mr. 
 Beecher and other spiritualists to its consideration. He 
 and they have nowhere met it, nowhere named it ; and I am 
 forced to consider that both have designedly stepped aside 
 here to avoid the gulf fatal to all their objections. And I 
 hereby call upon the whole community to witness, that I 
 honorably repeat the challenge for any spiritual advocate, 
 or any of the purported communications of "media," to 
 meet this argument as it demands ; for it is fatal to the 
 whole theory of spiritual influence, in the involuntary 
 writing, speaking, and pantomime of "media," and the 
 quasi intelligence in the "rappings." It makes the cere- 
 bral condition of the so-called "media" analogous to that 
 of the mesmerized patient, — that of a mere automatic 
 machine ; the same, also, as the brain of the clairvoyant, the 
 dreamer, the somnambule, the insane. 
 
 Speaking of these conditions, Carpenter says, that, 
 "whether spontaneously or artificially induced," as in 
 the medium and mesmeric patients, "so long as these 
 psychical operations take place at the mere suggestioji of 
 antecedent impressions, so long must the actions proceed- 
 ing from them be considered as manifestations of the re- 
 flex power of the cerebrum, and consequently as no less 
 automatic in their character than are those which result 
 from the reflex power of the cranio-spinal axis,"* or spinal 
 marrow. 
 
 The above statements of this eminent physiologist, just 
 made before the medical and scientific world, express 
 precisely the views advanced by the author several months 
 ago, as a further application of the principle expressed 
 by Carpenter in 1850, quoted in § 419 of the "Phi- 
 losophy of Mysterious Agents," thus : " Automatic action 
 
 * Carpenter's Principles, § 684, edition of 1853. 
 
CEREBRAL AUTOMATIC ACTION. 23 
 
 may be excited in man when the cerebrum is in a state 
 of functional inactivity, as in sleep, or coma; or when 
 the power is concentrated upon itself, as in profound 
 thought, such as cannot be called forth when the cerebrum 
 is in active operation, and in complete connection with the 
 automatic centres in the spine." Again, speaking of 
 strongly excited emotions, he says, they "may act down- 
 ward upon the muscles, through the medium of the au- 
 tomatic apparatus, quite independently of the will, and 
 even in opposition to it ; thus constituting a sort of 
 
 REFLEX ACTION of the CEREBRAL GANGLIA." * 
 
 Now, the cerebral ganglia constitute the whole upper 
 and outer portion of the brain, found in all the higher 
 animals. They are composed of globulous matter, from 
 which innumerable fibres or threads extend towards the 
 centre of the brain. In this globulous matter of the 
 cerebrum all psycho-nervous action originates, and to it 
 all communications are made that in any way affect the 
 psychical agent. It is this portion of the brain that 
 constitutes nearly all the organs assigned to man in 
 the science of Gall ; and, according to Baellarger, its entire 
 surface, when its convolutions are unfolded, is six hundred 
 and seventy square inches. Moreover, the cerebral hem- 
 ispheres of man include an amount of nervous matter 
 which is four times that of all the rest of the cranio-spinal 
 mass; — more than eight times that of the cerebellum, or 
 little brain, thirteen times that of the medulla oblongata, 
 and twenty-four times that of the spinal chord, f And when 
 the cerebrum of different animals is compared, it is found 
 to be possessed in a superior degree by those animals most 
 elevated in their psychical developments. It is also found 
 that for each additional convolution of the cerebrum some 
 additional psychical function is found : thus showing that 
 every particular centre of the cerebrum has a particular 
 psychical function, whose law is to propagate its influence 
 
 * Carpenter's Principles, edition of 1850; §§ 236 — 470. See, also, 
 Dunglinson, vol. I. pp. 99, 100. Also Brit, and For. Med. Rev., Jan., 
 1845, " Wilkinson's Human Body and its Connections," p. 40. 
 
 t Carpenter's Principles, last edit., p. 747. 
 
24 CEREBRAL AUTOMATIC ACTION. 
 
 down to lower centres of nervous force, such as those of 
 the sensorium and the cranio-spinal-axis, or spinal marrow, 
 — thence to appropriate combinations of muscles, where the 
 outward expression takes place. 
 
 Now, the whole of this process may be gone through 
 with, from first to last, without the slightest action of one's 
 conscious self, — without will and without reason*. Nay, 
 even elaborate processes may take place in the convolutions 
 of the cerebrum, equal to anything the mind itself might 
 execute, and all without the least voluntary effort, and 
 without the slightest knowledge, on the part of our own 
 mind. Such processes, in fact, take place between the 
 cerebral organs every day ; and, so far as the mere animal 
 is endowed with the higher form of brain, so far these 
 cerebral processes take place. Hence, their results are 
 nothing more than the relative influences of various cere- 
 bral impressions, without any real process of reasoning, such 
 as are entered into when man voluntarily and consciously 
 brings those impressions of the cerebrum to the test of 
 absolute and eternal principle. 
 
 Many, doubtless, will stare at my statement, and fear 
 for consequences ; but the above is based upon innumerable 
 facts, and, besides, it makes the only distinction between 
 man's spiritual and animal nature that can be made ; — 
 allowing the one to be rational, voluntary, conscious, personal, 
 and responsible ; the other irrational, involuntary, sensing, 
 animal, irresponsible. 
 
 Many assert that some animals go through reasoning 
 processes, — as the dog, the horse, the elephant. This we 
 deny, because it is evident that reason is a rational, per- 
 sonal, voluntary power : whereas, the real phenomena of 
 the animal thus attributed to reason are involuntary, 
 impersonal. Certainly, no one can conceive that an ani- 
 mal, however wise apparently, is a person. Nay, it is 
 in the nature of things impossible for the animal to 
 become a person, a responsible individuality, as it is for a 
 bramble to become an oak. It is merely an 'irresponsible 
 individuality. And the whole history of the human race 
 shows that, as it has approached the animal in its charac- 
 
CEREBKAL AUTOMATIC ACTION. 25 
 
 teristics, it has been destitute of moral responsibility, and 
 rational self-government. 
 
 So far as the animal brain is impressed by the external 
 ■world through the various avenues of the senses, so far 
 there is no difference between man and the mere animal. 
 When the impression happens to reach no further than the 
 centres of the spinal column, there will be a change of 
 matter at that point, which, like the motion of an excited 
 machine, will take place by virtue of an inherent power that 
 belongs to that form of matter. This is called spinal au- 
 tomatic action ; and the influence is reflexed or propagated 
 back to appropriate muscles, which, being excited thereby, 
 contract, and thus represent the influence exerted upon 
 them. But if the impressions made upon the outer 
 senses extend to the sensorium, without stopping below 
 that point, then, providing the impression does not extend 
 itself above the sensorium, a reflex action will be awakened 
 here, which, passing down to the spinal centres, will act 
 itself out, as already described above. This also belongs 
 to the nervous power in man, as well as in other animals, 
 and may be termed senso-motor, senso-spinal automatic 
 action. 
 
 Should, however, the impressions reach the cerebrum, 
 a totally different process will take place. For, whatever 
 may be the impression, it will propagate itself only to that 
 point of the cerebrum to which it is most nearly related in 
 character. Supposing it takes a point in philoprogeni- 
 tiveness ; at that point it excites a state of peculiar cerebral 
 action, that may, in the lapse of an instant, have started 
 up related influences in a hundred different points of the 
 cerebrum, all radiating to a given centre, and as perfect as 
 any process of crystallization. This will all be an autom- 
 atic process, and the whole of it may be totally beyond the 
 power of the mind itself to control ; and it shall beautifully 
 represent a train of connected cerebral impressions, — some 
 made yesterday, and others " long, long ago." 
 
 Now, if this process of cerebral elaboration, thrown into 
 a unit, be propagated upon the organ of language, with- 
 out the consciousness, and thence to the vocal organs, you 
 3 
 
26 CEREBRAL AUTOMATIC ACTION. 
 
 will have the phenomena of a somniloquist, or a " speaking 
 medium;" but, if there is no outward development of this 
 cerebral process, it will be simple dreaming. If it be 
 propagated to the nerve-centres, exercised in the process of 
 writing, then the phenomenon will be that of a somno- 
 grapher, or of a " writing medium. ' ; If the cerebral process 
 plays upon imitation, and thence upon the general mus- 
 cular system, the phenomenon will be that of a somno- 
 pantomimic, or of a "pantomimic medium." If, however, 
 the physical conditions are favorable for the propagation of 
 the cerebral influence upon the mundane agent (as exhib- 
 ited in "Philosophy of Mysterious Agents"), then the 
 phenomena will be those of the "rapping medium." 
 
 Now, that such an unconscious process of cerebral elab- 
 oration may, and even does, take place without the influ- 
 ence, of spirits, may be seen from the following language 
 of the celebrated Christian physiologist whom I have 
 already so freely quoted as authority; — " The cerebrum," 
 says he, ' ' may act upon impressions transmitted to it, and 
 may elaborate results, such as we might have attained by 
 the purposive direction of our minds to the subject, 
 without any consciousness on our own parts." * 
 
 The difficulty of finding any appropriate common term 
 by which to express this important fact of elaborate 
 cerebral automatic action led Carpenter to choose that of 
 "unconscious cerebration." These processes, says ■ he, 
 " can scarcely be designated as reasoning processes, since 
 \ unconscious reasoning ' is a contradiction in terms. 
 The designation unconscious cerebration is perhaps less 
 objectionable than any other." f 
 
 ISTow, a composite of any number of related cerebral im- 
 pressions, or any number of related acts of the automatic 
 cerebral centres, will represent a complex idea. Such 
 composites are frequently "elaborated" in the cerebral 
 centres, independently of our own spiritual agency ; and 
 often, when they make their appearance to the mind, as 
 when we become conscious of them, we may endeavor' to 
 
 * Carpenter's Principles, edit, of 1853, § 818. t Ibid., § 819. 
 
CEREBRAL AUTOMATIC ACTION. 27 
 
 banish them, and with success, if the mind has control 
 over the automatic processes of the brain. If it has not, 
 then the process of automatic "cerebration," in working out 
 simple or complex ideas, will continue, in spite of the spir- 
 itual power. Hence originate the thousand foolish ideas 
 that, as is commonly expressed, "pop into one's head." 
 Thus a man may involuntarily have a plan of dishonest gain 
 "rush to his mind." Whence came it? Why, surely, 
 not from his own voluntary agency, which is his real and 
 spiritual self, but from the animal power of his brain; and, 
 as it presents itself before the gaze of the mind, the latter 
 may cherish it, and sanction its influence, and determine 
 upon carrying it out, — or it may condemn it, and veto its 
 further passage. Thus, again we see the vast, the immeas- 
 urable odds between the spiritual, personal self, and the 
 cerebral or animal automaton. And here let the reader 
 carefully notice that the materialists represent man as 
 altogether the latter, — as altogether an animal automaton, — 
 while the spiritualists deny that man is an automaton in 
 the least, but that all the agency of his organism is spir- 
 itual, and consequently that every act is a spiritual act. 
 Neither, therefore, analyze the phenomena of man, and 
 seek for a legitimate classification, and by a rigid induc- 
 tion seek for the laws of human action. 
 
 Avoiding both these extremes, the author has sought 
 the true principles of all human phenomena, not excepting 
 the " Mysterious Manifestations." And here he would 
 frankly appeal to the sound common sense and cool judg- 
 ment of candid men, if on the present bases does not rest a 
 satisfactory explanation of all the well-attested phenomena 
 of the present day, as well as of the similar phenomena in 
 mesmerism, pathetism, witchcraft, preaching mania, French 
 prophets, &c. &c. 
 
 But, says .Rev. Charles Beecher, and others who advo- 
 cate the spiritual theory, "cerebral automatic contin- 
 gent action is an impossibility. Therefore it can have 
 nothing to do with the ' manifestations/ as they are con- 
 tingent." This objection is very logical in form, but ex- 
 tremely sophistical in fact. This will be seen in what fol- 
 lows. 
 
CHAPTER V. 
 
 CAN CEREBRAL AUTOMATIC OPERATIONS BE CONTINGENT ? 
 ANSWER TO REV. C. BEECHER'S SECOND OBJECTION. 
 
 Rev. Charles Beecher, in his pamphlet, lays down, 
 as a second objection to my explanation of modern phenom- 
 ena, that "the argument fails because automatic contin- 
 gent operations involve a self-contradiction. For brain," 
 he continues, "to discharge sentences drilled in, is one 
 thing; to adapt answers not drilled in, is quite another." 
 He then refers to Yaucanson's automatic duck, that could 
 quack, waddle, eat, digest, but not be frightened ; also, to 
 automatic musical performers, and then mixes up the whole 
 with "galvanic helices," "electric clouds," "odic cur- 
 rents," "helix circles;" but adds, "If it were conceded 
 possible (automatic contingent action), its probability is 
 infinitesimally small, not affecting the calculus." * 
 
 Now, although this learned reviewer has given, in his 
 second chapter, a truthful (but very partial) outline of the 
 author's theory, he has in other parts exhibited a very pro- 
 found ignorance of the important details of the subject he 
 attempts to treat. The least-informed spiritualist has never 
 exhibited to the writer so great a want of cautious dis- 
 crimination and analytical judgment as Mr. B., in this his 
 second objection. 
 
 By a little careful examination, the sophistry of his whole 
 argument will appear. 
 
 The reader should notice, first, that his premise, as a 
 
 * Review of the "Spiritual Manifestations," &c, pp. 26-7. 
 
CEREBRAL AUTOMATIC ACTION. 29 
 
 universal one, is not true. It is not fact that " automatic 
 contingent operations involve a self-contradiction.'''' If 
 his assertion were applied to the automatic performances 
 of an inanimate machine, it would be true then only in a 
 limited sense. For a contingent action is simply an unex- 
 pected, unlooked-for event, or an operation not anticipated, 
 or not capable of being calculated upon. It is by no 
 means an event without a cause ; but an occurrence whose 
 cause is hidden from sight, — whose conditions are un- 
 known, or uncertain. 
 
 Who will pretend to deny that even a machine, an inor- 
 ganic automaton, may be so arranged that, to every one 
 but the contriver, its operations shall be contingent, even 
 apparently fortuitous, and yet. absolutely, every operation 
 be as certain, under the circumstances, as the revolution 
 of a planet ? True, a contingent event is an uncertain 
 occurrence, made so by its dependence upon other uncer- 
 tain events. But, absolutely, there is no uncertain event. 
 Hence, absolutely, there are no contingencies. The word 
 therefore expresses, simply, the ignorance and fallibility of 
 man in judging of operations whose minute complex causes 
 lie hid from his calculation. Thus, many events are now 
 regarded as certain which were once considered as contin- 
 gent. The more complicated the causation, the more 
 apparently fortuitous or contingent is the result. So, also, 
 when a thousand interposing influences are constantly liable 
 to slide in, and vary results, the appearance of contingency 
 is increased. Yet to one whose spiritual power grasped 
 within the circle of its knowledge every thread of causa- 
 tion, even the minutest interposing influence, there would 
 be no idea of contingency. 
 
 Mr. Beecher's proposition, therefore, applies only to a 
 simple inanimate machine, whose construction involves but 
 a very few principles of mechanical motion, well perceived, 
 and whose resultant operations can readily be predicted, — 
 a machine not liable to be influenced or affected by varied 
 external influences. Of the automatic operations of such 
 a mechanical structure, he may well assert that " automatic 
 contingent operations involve a self-contradiction. " But 
 3* 
 
30 CEREBRAL AUTOMATIC ACTION. 
 
 when his proposition is made to apply to animal automatic 
 operations, it is like poor Peter's contrary quilt, that, on 
 being pulled over his shoulders, would leave his legs to 
 freeze. As I have before shown, the principle really to be 
 considered in this discussion is not touched by Mr. B. 
 He hastily throws up a fortification where there is no call 
 for war, and shoots at subjective goblins, when the real foe 
 — a fact of nature — stands bolt upright on the parapet, 
 challenging an arbitration by reason. 
 
 Although, as already stated, there can be no such thing 
 as absolute contingence in nature, yet in complex causa- 
 tion there is an appearance of such to the human mind, 
 instances of which will be increased in proportion to human 
 short-sightedness. Mr. B. gives a case of contingent 
 "rapping" phenomena. This, he concludes, could have 
 had nothing to do with any automatic cerebral operations, 
 as he had already decided that automatic cerebral contin- 
 gencies are impossible, or "involve a self-contradiction." 
 
 The case is stated thus : " In a circle, the table addresses 
 itself to a young man, A B, and says, 'I met you in 
 Rome, George Inman.' A B remembers no such person. 
 The table is asked to assist his memory, and replies, — 
 ' Cigars not burn.' Yet A B remains oblivious. Nor 
 can any of his friends who travelled with him recall any 
 person of that name, nor any incident suggestive of incom- 
 bustible cigars." 
 
 Now, what contingency was there in all this ? Why, 
 simply in the unexpected phenomena, and the unknown 
 cause. Mr. B. must admit that A B, being in Rome, and fall- 
 ing in sympathy with an individual named George Inman, 
 would certainly, in case of the latter executing any remark- 
 able thing at the time, make an impression upon A B's 
 cerebrum ; and the event (be it a trick with an incombus- 
 tible cigar) would be as faithfully impressed upon the 
 cerebrum as the Greek, Latin, and Hebrew sentences on 
 the brain of the servant-girl in the family of the German 
 student. And the trick of George Inman would be im- 
 pressed, together with his characteristics, and also his name, 
 upon the brain of A B. In fact, the brain of A B would 
 
CEREBRAL AUTOMATIC ACTION. 31 
 
 have a phantasmic representation of the whole affair, which, 
 at first, might be cognizable to his mind, but, after the 
 lapse of months, or years, would be, from its trivial char- 
 acter, dropped, as a matter of thought, and be forgotten ; 
 still, it would be retained as an impress upon the brain, as 
 a scar may remain for a lifetime. Here, then, is an old 
 cerebral impression, but as exact and definite as if made 
 but yesterday. Now, does Mr. Beecher assert that it is 
 impossible, in the nature of things, for this impression to 
 be transmitted or reflected from A B's brain, without his 
 knowledge, to the brain of a person whose cerebral condi- 
 tion is exactly in sympathy with that of A B ? There is 
 nothing a priori to oppose this. It is neither impossible 
 nor improbable. On the other hand, it is extremely prob- 
 able, since, by the law of physical sympathy, when two 
 bodies stand in a given relation to each other, the affection 
 of one will give an impression of likeness, for the time 
 being, to the other. 
 
 It is only required, then, that a precise relation should 
 subsist between a " medium's " cerebrum and that of A B, 
 — that the sympathy shall be at that point where the old 
 impression rests of G I's trick afc Rome ; then, by the 
 law of cerebral sympathetic relation, or rapport, the exact 
 representative impression will be made to the " medium's " 
 brain, without the consciousness of either party; for the 
 knowledge of the mind is not the action or impression of 
 the brain, but of the spiritual, thinking entity. 
 
 The reader must now see that the only contingency, or 
 uncertainty, at this point, is in regard to the establishment of 
 this form of specific cerebral relation or sympathy between 
 the two individuals. That being given, all contingency 
 vanishes ; but, as that cannot be predetermined, as is well 
 known, in the phenomena of mesmerism, pathetism, modern 
 manifestations, there is apparent contingency as to any 
 given result. 
 
 But again ; the mutual cerebral sympathy having become 
 established, and its specific character determined, in any 
 given case, it becomes certain that at that instant an im- 
 pression will be made by one brain upon the other. Thus 
 
32 CEREBRAL AUTOMATIC ACTION. 
 
 the " medium," when a medium at all, becomes cerebrally 
 impressed with the notes which subsequently become de- 
 veloped in the responses. For, as Carpenter says, "The 
 cerebrum may respond, as it were, automatically to im- 
 pressions fitted to excite it to reflex actions, when 
 from any cause the will is in abeyance." 
 
 Here the reader will notice the two important conditions 
 mentioned as necessary to exist for this form of cerebral 
 automatic action. 
 
 First — The abeyance of the will. 
 
 Second — The influence of an impression fitted to 
 excite the reflex action of the cerebral ganglia. 
 
 Are these two conditions fulfilled in the "medium," in 
 cases of responses ? If so, the automatic argument is con- 
 clusive. Let us see. 
 
 1. The abeyance of the will. It has been demonstrated 
 in the " Philosophy of Mysterious Agents," and every work 
 published by the spiritualists promulgates (where directions 
 are given with regard to " mediums "), that the all-neces- 
 sary condition for the obtainment of the phenomena of the 
 manifestations is, "abeyance of the will," a "passive 
 state of the mind," a " non-interference of the will." 
 
 2. An impression upon the cerebrum of the medium, 
 fitted to excite its reflex action, is necessary for automatic 
 responses from the cerebrum. Does such an impression 
 exist ? What is it ? It is that of obtaining responses, 
 and that of being a "medium" for responses from the 
 supposed persons of disembodied spirits. This impres- 
 sion upon the cerebrum is of that specific character that 
 inevitably gives the general tone to the automatic phenom- 
 ena. This argument is conclusive, and shows the perfect 
 silliness of Mr. Beecher's talk about "how improbable" 
 it may be "that automatic breaks of the odic current" 
 should take place, and the impossibility that one out of a 
 myriad impressions made on a brain in the Eternal City 
 should be " rapped out." Certainly, all this, and a great 
 deal more, mixed and crude, might well appear improbable 
 as objective realities, and would rather be attributed, to 
 the flippant play of the brain, than to the calm, protracted, 
 
CEREBRAL AUTOMATIC ACTION. 33 
 
 patient ratiocination of the mind upon the relation of 
 facts. 
 
 If Mr. B. had studied the natural principles advanced in 
 the "Philosophy of Mysterious Agents," he would not 
 have found himself so puzzled as to how " a fictitious per- 
 sonality should obstinately reveal itself, at several successive 
 sittings, to the chagrin of all, and should not be able to be 
 recalled to the memory." For the whole may easily be 
 supposed to have been but the persistence of the cerebral 
 impression. Its not being remembered may be accounted 
 for by the fact that countless impressions are made upon 
 the brain that are only momentarily perceived by the 
 mind, and are then dropped from it. What Mr. B. says 
 with regard to the fictitious personality taking ' c a circuit 
 through medium and table, back to the brain whence it 
 started," exhibits very well the part he is disposed to act, 
 — as an ingenious advocate, not as a cautious, candid 
 investigator. 
 
 Again. — It would be well for the reader to notice an- 
 other sophistry in Mr. B.'s objection. He says, " For the 
 brain to discharge sentences drilled in, is one thing ; to 
 adopt answers not drilled in, is quite another." Now, the 
 truth is, that the brain of a man needs no more drilling, 
 to become impressed indelibly with a circumstance that 
 occurs to his hearing or his eyesight, than the brain of a dog 
 requires the same to smell a bone, or to scent a track. 
 The canine brain, however, would require "drilling" to 
 receive a distinctive impression of the letters of the alpha- 
 bet. But the healthy cerebrum of an adult man is pri- 
 marily constituted to receive distinctive impressions from 
 everything reflected upon the retina by light, upon the 
 drum of the ear by atmospheric vibrations, &c. &c. &c. 
 To talk, then, about drilling in sentences, in order to have 
 an automatic response from the human cerebrum, is to 
 exhibit the want of a knowledge of facts and principles 
 exhibited in human every-day life. 
 
 Among the numberless phenomena of mesmerism, there 
 are thousands of instances showing that the most casual 
 
34 CEREBRAL AUTOMATIC ACTION. 
 
 impressions, scarcely perceptible by the mind at the time of 
 being made, have been automatically thrown out as responses. 
 
 Now, as to the contingency or uncertainty of any particu- 
 lar impression being thrown out in response, when cerebral 
 reflex action is excited, it is what any naturalist would 
 reason out a priori, from the above, and from connected 
 data. Thus, it is shown that, instead of Mr. B.'s propo- 
 sition proving any objection, it is not only false as a whole, 
 but the elements of truth that it does contain demonstrate 
 conclusively the verity and harmony of my theory of ex- 
 planation, and that the latter is founded in the nature of 
 things. 
 
 For example; if it were known before-hand, by the 
 members of a circle, precisely what influence would call 
 forth specific responses, and they had the voluntary com- 
 mand of those influences, then there would be not the 
 slightest contingency or uncertainty in the results. But 
 this is not the case, as a whole. The specific impressions 
 can be known only in a very limited number of instances, 
 — those in which the will of one of the party can indi- 
 rectly , though certainly, by cerebral sympathy, control the 
 cerebrum of the " medium." In this case, the uncertainty 
 or contingency of the results are infinitely lessened, though 
 not entirely removed. 
 
 Thus, I have known a case where a gentleman in a room 
 with a circle (the latter being seated around a centre- 
 table, the former in a distant part of the room) silently, 
 and unknown to the medium and the circle, dictated every 
 response. When any question was asked by a member, 
 pertaining to a supposed spirit, the response was given 
 verbatim, as the gentleman wrote it at the instant. All 
 but the gentleman imagined that the supposed spirit was 
 making the response, as it purported to come from that 
 fictitious source. 
 
 This gentleman found, by mere accident, that his organ- 
 ism stood in strong sympathetic relation with the medium's ; 
 and, though a firm spiritual believer, and having faith that 
 he had previously received communications from his 
 departed companion, was induced to make these experi- 
 
CEREBRAL AUTOMATIC ACTION. 35 
 
 ments, which, unexpectedly succeeding, led him to further 
 observations and study. The results forced him to abandon 
 the spiritual theory. I could give the names of half a 
 dozen similar cases that have come to my knowledge within 
 a very short time. 
 
 It is evident that the law of sympathy, upon which 
 the modern responses are so vastly dependent, being that 
 of the specific relation of cerebrum with cerebrum (as 
 that of one magnetic pole to another), and this being a 
 matter entirely beyond consciousness, or out of the mind, 
 and entirely uncertain till known by accident, as above, the 
 whole phenomena resulting therefrom, through automatic 
 cerebration, are in the highest degree uncertain, or contin- 
 gent. Especially is this the case when the brain of a 
 medium is in more or less sympathy with numerous 
 others, and subject to responsive or automatic reflex action 
 from the unconscious cerebral influence of uncertain indi- 
 viduals. And still more especially when the apparently 
 accidental presence of a friend prevents the establishment 
 of a sympathetic relation between the responsive brain of 
 the medium and that of another, necessary to the autom- 
 atic responsive play. 
 
 For example : I have known the responses in a circle to 
 be proceeding very promptly, then all at once cease. On 
 sending one and another out of the circle, it has been found 
 that the presence of a particular person (a member of the 
 circle) had, on taking his usual seat, cut short the re- 
 sponses. Here was the introduction of an unexpected 
 cross cerebral influence. It broke in upon the established 
 cerebral sympathy between two brains, or susceptible ma- 
 terial points. This is why persons > are so often disap- 
 pointed on going to a medium for responses; and why 
 some can obtain responses, and others none. 
 
 A gentleman in Boston — who, by the way, is a strong- 
 fisted spiritualist — informed the author, a short time since, 
 that, on going to the circle on one occasion, he was sur- 
 prised that the responses were entirely silenced, merely on 
 his proximity to the circle. When he went out, the 
 responses went on, commencing where they had ceased. 
 On his entering again, they ceased for the second time. 
 
36 CEREBRAL AUTOMATIC ACTION. 
 
 Not one in the circle had any objections to his presence, and 
 he was very desirous of taking a part. Here, again, was 
 an "instance of cross cerebral sympathy — a neutralizing 
 power. 
 
 The same observation has always been made by prac- 
 tised mesmerizers. They know that nothing can be done 
 with some (otherwise good) subjects when certain persons 
 are present. "The presence of one such person " (who 
 may be prejudiced), says Professor Gregory, in his excel- 
 lent treatise, "will often deprive a lucid subject of his 
 lucidity; nay," he continues, "this may occur from the 
 presence of one, who, without being so prejudiced, exerts, 
 without knowing it, an influence on the subject stronger 
 than that of his magnetizer, which is tfeus neutralized. 
 All this," he proceeds, "has often been stated by authors 
 on Animal Magnetism, and every prudent exhibitor will 
 bear it in mind. I have been informed," he continues, 
 " on perfectly good authority, of the case of a lady, highly 
 susceptible to the magnetic influence, who could never be 
 magnetized if a certain person were present." * 
 
 Hence, again, the same law of cerebral sympathy, which 
 obtains alike in mesmerism and the so-called spiritual 
 manifestations. 
 
 Thus I have demonstrated that human, cerebral, autom- 
 atic operations upon the law of sympathy, are uncertain, — 
 contingent; and, therefore, that Rev. Charles Beecher's 
 second objection to the natural explanation of the so-called 
 spiritual phenomena is entirely impotent against, but, in so 
 far as it has truth, is in favor of it. 
 
 * Letters to a Candid Inquirer on Animal Magnetism, by Wm. 
 Gregory, M.D., F.R.S.E., Professor of Chemistry in the University of 
 Edinburgh. Philadelphia : Blanchard and Lea, 1851. pp. 39, 40. 
 
 Professor G., on page 383, details a very curious instance, where, 
 from the presence of a number of susceptible subjects and two operators, 
 the results varied in a very wonderful manner. Sir David Brewster, 
 and other distinguished personages, were present to witness. The pro- 
 fessor concludes that " where a powerful magnetizer is in the same 
 room with several susceptible persons, the results are very apt to be 
 very much confused, and experiments fail which would succeed per- 
 fectly if only one susceptible subject were present. ' ' So it is well known 
 that when several susceptible mediums are present the results are sub- 
 ject to great confusion, and often entirely fail. 
 
CHAPTER VI. 
 
 REVIEW OE REV. CHARLES BEECHER'S THIRD ARGUMENT, 
 OPPOSED TO AUTOMATIC CEREBRAL OPERATIONS. 
 
 The third argument of Rev. Mr. Beecher, in opposition 
 to my explanations, is based upon the proposition that 
 the attempt to carry out the principle (automatic cerebral 
 action) consistently, pushes the mind into extravagance. 
 This argument would be conclusive, if the notions that he 
 represents me as advocating, in what follows his proposi- 
 tion, were, in reality, what I have upheld. Nowhere in 
 the " Pnilosophy of Mysterious Agents," nor in any other 
 form, has the author of this represented that, "the brain 
 can push a door open at a distance, or project (in the sense 
 Mr. B. indicates) odic pectra visible and audible to distant 
 observers," &c. 
 
 The following is what I have advanced, and is the near- 
 est approach to what Mr. B. represents me as advocating 
 in the " Philosophy of Mysterious Agents." Thus, " Dr. 
 Binns relates that a gentleman dreamed that he was push- 
 ing violently against the door of a certain room, in a house 
 with which he was well acquainted ; while the people in 
 that room were, at the same time, actually alarmed by the 
 violent pushing against the door, which it required their 
 utmost force effectually to resist." Nothing was dis- 
 covered by these persons to account for the disturbance. 
 This account (which it was not my purpose to verify) 
 being taken for granted as a fact, is attempted to be 
 accounted for in accordance with the principle of cerebral 
 4 
 
38 CEREBRAL AUTOMATIC ACTION. 
 
 representation, through the agency of a mundane impon- 
 derable. The following is what I have said on it, out of 
 which Mr. B. weaves his web of description : 
 
 "In the act of dreaming, as previously shown, the 
 mind, the responsible agent, is suspended as the controlling 
 power, and the brain, under the influence of an irritant, 
 plays automatically. In the case above, the brain was act- 
 ing in relation to a particular point of matter. Now, it is 
 certain that the simple action of the brain was not suf- 
 ficient to resist the muscular force of those persons. 
 But the mundane imponderable, in which the brain had its 
 play, was sufficient to have raised the house from its found- 
 ation, if thrown into concentrated action." * 
 
 Now, wherein is the likeness between this and what the rev- 
 erend gentleman represents me as advocating as a " fact " ? 
 
 And what great extravagance is there in all this, if we 
 grant the phenomenon and the coincident dream, and that 
 one had any relation to the other? But Mr. B. would 
 rather have it that it was altogether by the action of a 
 spiritual agent, a going out of the soul from the body, 
 and its contact with the door, — notwithstanding the fact 
 that the cause of dreaming is the brain's automatic action, 
 while the mind's action is suspended ; — but all facts must 
 be kicked out of the way, and rational views, plainly stated, 
 must be distorted, in order to make room for the spiritual 
 theory. 
 
 It is not to my purpose to overthrow the theory of the 
 soul's locomotion out of the body, to accomplish feats of 
 strength prodigiously beyond its power while within its 
 clay tenement. " Cicero " may " recognize it," Gamblichus 
 build upon it, Homer sing it, Socrates and Plato learnedly 
 discourse upon it, Hippocrates doctor upon it, Aristotle 
 philosophize it very acutely, and Mr. B. may quote all 
 this heathen classical authority to support a modern 
 Christian's opinion against the modern scientific fact of 
 "cerebral automatic operations;" but it is the fact, the 
 veritable principle, that should be sought in this, as in all 
 
 * Philosophy of Mysterious Agents, § 584. 
 
CEREBRAL AUTOMATIC ACTION. 39 
 
 other matters. Sooner or later it "must come." Blind- 
 ing men with the quotations of classical or scriptural opin- 
 ion against a modern physiological principle will have its 
 influence momentarily upon a few minds; but what is 
 truth will be the universal cry, and science — the devel- 
 opment of the laws of nature — must triumph, even at the 
 hazard of every cherished opinion, however dear, that has 
 not its basis in the nature of things. 
 
 If the candid inquirer will carefully compare Mr. B.'s 
 representations of what he calls the "automatic theory," 
 contained in his paper, Chap. IV. with what the author has 
 presented in the " Philosophy of Mysterious Agents," the 
 extravagances that he talks so much of will appear rather 
 as the creatures of his imagination ; for, in justice to 
 myself, I must say, that this gentleman has represented 
 neither my statements nor my views. I have endeavored, 
 in my poor way, always to state every fact explicitly, and 
 make every deduction legitimate. If he honorably endeav- 
 ored to overthrow any of these, there was a proper, a 
 just method, certainly, to attempt it, — namely, to state 
 fairly the author's position, and then offer some sort of 
 arguments in refutation. 
 
 I have seen distortions of my views, similar to those I 
 now complain of, before; but the source has, in every 
 instance, been too contemptibly low to merit attention. 
 But when the like things come from a gentleman, an 
 accredited Christian teacher, one appointed to examine and 
 make a just report upon the most important and exciting 
 phenomena of the age, I cannot let the occasion pass with- 
 out some rebuke, as public as the offence. But even this 
 might be passed in silence, like the others mentioned, were 
 it not for the fact that precisely that class of persons who, 
 all along, have pursued this course of low prejudice and 
 contemptible subterfuge, now quote this gentleman as of 
 their party, and make extensive use of his name as 
 authority. 
 
 But to return. Mr. B., after referring to Gilbert Ten- 
 nent and Mrs. Hauffe as cases where mortals have held 
 converse with the dead, then says : "If such converse with 
 
40 CEREBRAL AUTOMATIC ACTION. 
 
 the dead be admitted, in even one well-authenticated 
 instance, the whole apneumatic (anti-spiritual) argument 
 fails. With all the gross consequences, then, of the cere- 
 bral hypothesis, it is the only alternative." Then, speak- 
 ing of the author's course, he considers him as judging 
 " wisely, that the only effectual defence against pneumatic 
 agency is to make the phenomena material altogether." 
 
 Before proceeding further, it should be stated, explicitly, 
 that the author holds, and has ever held, through the 
 whole of his investigations on this subject, to a spiritual 
 world, and to spiritual communications from that world ; 
 and that these are made not to the brain, but to the spiritual 
 entity in man ; and that the only fitting condition for that 
 communion or intercommunication is holiness of spirit, — 
 a pure will, a loving heart, and a teachable understanding, 
 without which there is no true spiritualism, no heaven ; 
 with which, earth itself is heaven. 
 
 Will Mr. B. consider that this doctrine destroys the 
 "apneumatic argument"? True, it is not "communing 
 with the dead," which he so strenuously contends for, but 
 communion with the living. Not by "rappings," "tip- 
 pings," breaking furniture, fits, spasms, catalepsies, swoons, 
 "trances," dreams of the night, or dreams of the day, — 
 not by these, but by " holiness, without which no man shall 
 see the Lord," — by free, conscious communing, — the go- 
 ing forth, so to speak, of the " spiritual mind 1 '' into the 
 spiritual heavens. 
 
 Are these ' ' gross consequences of the cerebral hypothe- 
 sis " ? Where is the grossness? — and yet it is every whit 
 opposed to that really gross, that vulgarly sensuous idea 
 of the spiritual world, inculcated in the " rapping," "jerk- 
 ing," "table-moving" theory he so learnedly advocates. 
 If the one class of facts are spiritual, inward, known only 
 to the consciousness of the man who experiences them, the 
 other is gross, sensuous, material, and are materially 
 discerned. The theory that is opposed to the spirituality 
 of the latter, and calls them by their right name, — mate- 
 rial, — is it necessarily opposed to the other class, calling 
 them also material ? 
 
CEREBRAL AUTOMATIC ACTION. 41 
 
 Is it fair argument, then, when Mr. B. represents my 
 views as virtually " implying an impossibility of estab- 
 lishing the reality of spirit communication," &c. 1 The 
 phenomena of the "rappings" are to be tried by the 
 same rigid law of philosophizing as those of any depart- 
 ment of nature. They are as gross, outward, palpable 
 things, as any in chemistry, pathology or mechanics. Is 
 the philosopher to be frightened at them because of their 
 anomalous character ; and shun their touch, because, like 
 many of their predecessors, they are stared at by gaping 
 mortals as evidences of demoniacal powers 1 And what if, 
 on a rigid analysis and careful classification, it be found 
 that the whole body of the present phenomena is most 
 naturally accounted for by means of powers that lie within 
 the sphere of this world, — does it follow that this overthrows 
 all spiritual intercourse 1 "We can answer that it would 
 be only an exceedingly gross and material spiritualism 
 that would find itself demolished, over which who would be 
 the mourners ? 
 
 4* 
 
CHAPTER VII. 
 
 The character of Mr. Beecher's theory — Its extravagance — Its dan- 
 gerous influence, if believed in and carried out in practical life. 
 
 Rev. Mr. Bbecher, in quoting Cicero on the absurdities 
 of philosophers, did not think, perhaps, that the Roman 
 orator might have made use of the same language in refer- 
 ence to the " notions" of theologians. Insinuations, how- 
 ever, prove nothing. Fact is what is demanded now ; and, 
 where there is much of the latter to support an argument, 
 the less room will be left for the former. 
 
 There are several important points developed in the 
 pamphlet under review, that every person should examine 
 carefully before accepting. It should be noticed, 
 
 First, That the theory of Mr. B. is exceedingly alarm- 
 ing to every honest orthodox mind, and places it in the 
 most painful position. 
 
 On one side, he represents all natural solution of the 
 phenomena as absurd, extravagant, material, infidel. On 
 the other, the spiritual theory as alone consistent; but 
 making it the work of low, designing demons, "under the 
 masterly guidance of some one mind (Satan) of fathomless 
 ability, and fathomless guile;" weaving "the spell of 
 exciting novelty ; " exciting " the vague presentiment of 
 boundless discovery;" and unveiling " a dazzling horizon 
 of an elysium without a cross, where mankind shall be as 
 gods, knowing good and evil." Thus, according to Mr. 
 B., " Satan is making the people drunk with this elixir; " 
 
CEREBRAL AUTOMATIC ACTION. 43 
 
 making " the millions surrender themselves to the implicit 
 sway " of these demoniacal and diabolical powers. * 
 
 These powers, says he, f " seek impressible subjects, — 
 those, namely, in whom the odylic bond between soul and 
 body is less firmly fastened, and capable of partial disad- 
 justment. Having once been incarnate, they retain ves- 
 tiges of odylic [mesmeric] adaptation ; they invade, they 
 dispossess in part, the rightful occupant, and prey upon 
 his odylic energy. Around such subjects they throng 
 eagerly." He even goes so far as to assert their taking 
 possession of the "optic nerve, causing blindness;" also 
 " of the auditory, vocal, sensational, or motor nerves, pro- 
 ducing deafness, dumbness, palsy, contractions," &c. ; or 
 "the whole brain and nervous system, producing fierce 
 and furious delirium." 
 
 Let this idea be impressed upon the brain of a nervous 
 patient, and it would render all remedial influence nuga- 
 tory ; for every person having an abnormal condition of 
 the nervous system is extremely impressible; in other 
 words, "is in an odylic condition," according to Mr. B. 
 Thousands upon thousands of such may be found through- 
 out the United States, — how many throughout the world? 
 All these, according to the reverend gentleman's doctrine, 
 are certain to become, in one way or another, possessed of 
 demons ; for, " mark," says he, " tvhenever odylic con- 
 ditions are right, spirits can no more be repressed from 
 communicating than water from jetting through the 
 crevices of a dyke" J And again, he says : 
 
 " Demoniac possessions, as really as eclipses, have their 
 law ; and their law is, that spirits of the departed, rest- 
 less and miserable, and longing to get back into life, will 
 thrust themselves in, whenever and wherever odylic 
 conditions of the organism will let them ! "$ 
 
 A sad dilemma is thus created by Mr. Beecher for every 
 sincere orthodox mind; for, if his representations of my 
 views, and his arguments against them, are relied upon as 
 just and conclusive, then, either the poison of my supposed 
 
 * Mr. Beecher's paper, p. 74. t p. 54. % Ibid, p. 46. § p. 52. 
 
44 CEREBRAL AUTOMATIC ACTION. 
 
 materialism must be accepted, which is certain moral 
 death, or his must be accepted, which frightens to mortal 
 death, if heartily embraced. This is, certainly, a fearful 
 alternative. It is, however, entirely demolished, when the 
 mind understands the true idea I have, in my poor way, 
 tried to present to the reader. Let him study it carefully, 
 candidly, in all its bearings ; and if then he is forced to 
 adopt heartily the demoniacal theory, let him not complain 
 at the sad consequences upon body and brain, — let him not 
 be surprised at increased spasmodic affections, insanity, 
 suicide. 
 
 I would create no unnecessary alarm ; but I would warn 
 persons unacquainted with the terrible history of nervous 
 manias not to promulgate such doctrines as I have just 
 quoted. Let the zealous action of Cotton Mather, in 
 1691 — 2, and its sad, nay, terrible effects, be a warning to 
 clergymen. For, when the nervous tornado is once raised, 
 it is impossible to tell where and when it shall end. 
 
 The stand Mr. B. has taken, in this matter, so far as 
 doctrinal opinion is concerned, is precisely that of Cotton 
 Mather, and the Salem clergy and justices, in the witch- 
 craft mania of Salem. 
 
 Just so far as the clerical and general opinion, in those 
 days, favored the notion that the phenomena arose from the 
 influence of demons, with Satan at the head, did its rav- 
 ages extend. And as soon as this cerebral impression was 
 disturbed, and ministers and people began to doubt, the 
 phenomena began to subside. At last, when Calef, a 
 merchant of Boston, struck the final blow at the delusion, 
 by attacking Mr. Mather, in the case of Margaret Bule, — 
 whom Mr. M. asserted to be under the power of demons, 
 — the whole delusion was crushed. Not another case 
 occurred to disturb the peace of the colony. 
 
 As in the days of witchcraft, so now, it will be found 
 that as soon as people become convinced that the cause is a 
 natural one, — so soon as its supernatural advocates have 
 ceased to inflame the imagination of the people, and to 
 excite those cerebral "impressions that awaken automatic 
 reflex action," — precisely at that moment will the present 
 
CEREBRAL AUTOMATIC ACTION. 45 
 
 nervous mania go down. For the law of the present is 
 exactly that of all the nervous epidemics that have 
 preceded it. 
 
 Let every minister in the Union preach the doctrines 
 inculcated in Mr. Beecher's pamphlet, — let the above 
 doctrines of his be urged home upon the imagination and 
 brain of a believing people, as Rev. Cotton Mather, Rev. 
 Messrs. Parris, Noyes, Hill, and others, did, from their 
 pulpits, in the days of Salem witchcraft, — and as cer- 
 tain as the laws of nature are the unbending laws of 
 God, so certain there would be one of the most terrible 
 moral desolations sweep over this land that it has ever 
 known. 
 
 And is it not an enlightened public sentiment that 
 prevents so fearful a ravage? It is only so far as men's 
 reasons have become exercised, and their intellects stored 
 with facts and principles of nature, that they are able to 
 resist the tide of fanaticism. But even these counter- 
 influences have not been sufficient to prevent many from 
 running wild with demoniacal notions. The old witchcraft- 
 faith elements are too deeply inwrought in the texture of 
 some organisms to be lost in a few generations, or rooted 
 out, even by science, in a hundred years. 
 
 Yet a very great change has been produced. Once the 
 great body of the people, high and low, attributed every 
 unusual phenomenon, that the existing light could not 
 readily explain, to th# agency of spirits. Every man of 
 forty years can now look back to the ghostly nursery tales, 
 and the thousand wonders told by grand-parents and aged 
 nurses, servants by the kitchen-corner, — the mysteries 
 of spiritual powers, the ghost, Molly Cary, and Molly 
 Pitcher and Captain Kidd. Every locality had its goblin ; 
 and no church-yard could be passed by a child after the 
 twilight hour. These terrifying impressions, within a few 
 years, had been wonderfully counteracted by more enlight- 
 ened views of nature and her relations, till the " Tappings." 
 Enlightened men and reformers were rejoicing that the 
 spreading light, and the expanding influences of civiliza- 
 tion, were doing away entirely with the false influences 
 
46 CEREBRAL AUTOMATIC ACTION. 
 
 bequeathed by unscientific forefathers. But this could not 
 be effectually executed. Phenomena originating under 
 abnormal conditions in former times are being repeated in 
 the present age ; and, having passed unaccounted for, now 
 seize upon us like an incubus. Confounded, we stand and 
 stare ; and the more we stare, the more we are fascinated 
 and enchained. No one can call the wonder by its real 
 name; all repeat the old — "wonders of the invisible 
 world," " powers of spirits." 
 
 Lawyers, judges, ministers and doctors, walk up to 
 scrutinize the mysterious creature. Some see it not, and 
 forthwith go away crying "Moonshine!" Others see 
 something, — watch it, catch responses, as from dead fa- 
 thers, mothers, brothers, sisters, wives or children. The 
 charm takes. Ah ! this wonderful fascination ! — it is 
 that of the domestic affections. The whisper of astonish- 
 ment is heard. "0, these are the spirits ! " — " This is 
 my dear one talking to me ! " — " I am remembered ! " — 
 " I have a guardian spirit ! " 
 
 And these all went to investigate. They heard, saw, 
 felt, and — what? — went home believers, each man to 
 proselyte another, or a dozen others. And where is the 
 investigation 1 Why, is it not enough that all saiv, heard, 
 felt, and believed ? You must not reason, but believe. 
 
 For, when the question is seriously asked of any one of 
 the crowd of believers in this kind oL" spiritual communi- 
 cations" what reason they have for believing that the 
 agency is that of disembodied spirit-influence, and not some 
 power within the circle of nature, they profoundly answer 
 it is easier to believe it is ; — as if it is not also easier, in 
 our ignorance, to believe that the world is flat, that the sun 
 rises and sets, since it is all in accordance with the plain 
 testimony of our senses. All a man has to do is to look 
 and see, and that easily proves it; and " he must believe 
 accordingly /" 
 
 Upon this procedure it is extremely easy to misunder- 
 stand the teachings of nature, and to attribute even the 
 most common phenomena to the most unnatural causes. 
 It is no more absurd to suppose or believe that the earth 
 
CEREBRAL AUTOMATIC ACTION. 47 
 
 is flat, and that the sun actually * rises and sets, be- 
 cause there is the appearance of these things, than to 
 suppose or believe that spirits respond through modern 
 " media" because there is an appearance of it, and because 
 it is easier to suppose so than to find out the real cause. 
 No doubt the Pope was as shocked at the idea of the 
 earth's revolution as Mr. Beecher and the spiritual breth- 
 ren seem to be at the idea of cerebral automatic action. 
 And, no doubt, many were, in those days, as completely 
 disabled, by their anciently inherited opinion, from care- 
 fully examining and comprehending the new reasoning and 
 conclusions, as some in modern times are from the same 
 cause. 
 
CHAPTER VIII. 
 
 WHEREIN THE SPIRITUAL THEORY FAILS TO ACCOUNT 
 FOR ANYTHING IN THESE PHENOMENA, AND OTHER 
 MATTERS OF IMPORTANCE TO BE CONSIDERED. 
 
 Mr. Beecher, after representing the "cerebral hypothe- 
 sis" as favoring pure materialism, says : "If, then, such 
 difficulties embarrass the apneumatic hypothesis, "why not 
 adopt the pneumatic?" then immediately adds, "It is an 
 admitted principle of science, that that theory is preferable 
 which accounts most naturally for all the facts known. 
 The pneumatic (spiritual) theory accounts for all facts 
 alleged by the other theories as well as either of them, 
 for some better, and for many which they cannot account 
 for at all without absurdity." 
 
 Now, to speak of my own theory, I protest that Mr. B. 
 has not represented it, but something else in my name, 
 which he in the end calls absurd. This having been 
 shown, and his objections completely demolished, and 
 having shown the terrible consequences of a rigid appli- 
 cation of his positions, and their extreme inconsistency 
 with the principles of society, I shall now turn to consider 
 the impossibility of philosophically or reasonably accounting 
 for any of the phenomena of nature by the modern spiritual 
 method of attributing them to the agency of demons. 
 
 Mr. Beecher states that " the pneumatic or spiritual 
 theory accounts for all facts alleged by the other theories," 
 &c. As to this, it may be answered, in the outset, that, so 
 far is this from being the case, that no attempt, even, has 
 
CEREBRAL AUTOMATIC ACTION. 49 
 
 been made to account for some particular phenomena that 
 have appeared in the "circles." Nay, indeed, they have 
 been ignored, and in many instances been carefully hidden 
 from the public eye and ear, — in only one instance pub- 
 licly acknowledged, in part, by spiritual leaders, and then 
 unaccounted for ; and Mr. B. nowhere touches them in his 
 report, not even by a hint, himself appearing to be ignorant 
 of them, — showing thereby either a want of discrimination 
 and careful observation, or a moral delinquence of which 
 I w T ould not think him guilty. 
 
 Mr. Beecher asserts too much, then, when he says that 
 the spiritual theory accounts for all that the other theories 
 account for. I deny that there has even been an attempt 
 to account for all the phenomena by the so-called spiritual 
 or pneumatic theory. 
 
 Again, I will take one other step, and deny that it is 
 possible to account rationally for any of the modern phe- 
 nomena by the supposed agency of spirits ; for I venture 
 to assert, and think it can be made clear to the candid 
 mind, that to refer an event to a cause above the inherent 
 powers of nature gives it no rational solution, but only 
 " darkens counsel with words without knowledge." 
 
 The truth of the above is evident from the fact that the 
 supposed personal spiritual influence here considered can- 
 not be an intrinsic force of nature, operating as gravity, 
 magnetism, electricity, light, heat, od, and the like, but an 
 extrinsic agent, introducing its exceptional causative powers 
 on the outside of nature, — which, being contrary to the 
 order of nature, is miraculous. 
 
 Now, although a miraculous power may account, so to 
 speak, to faith, it does nothing for the reason, and there- 
 fore gives no rational solution of any phenomenon. 
 
 True, the spiritualists deny that there is anything mirac- 
 ulous in the influence of spirits of the dead, in producing 
 what otherwise are natural phenomena. But that denial 
 amounts to nothing, since in the same breath they deny it 
 to be an intrinsic force of nature, which is to admit its 
 miraculous character. 
 
 To illustrate ; suppose that, on the falling of a meteoric 
 5 
 
50 CEREBRAL AUTOMATIC ACTION. 
 
 stone, it be asserted that a spirit threw it down from heaven, 
 this would be to refer it to an extrinsic, and therefore a 
 miraculous cause ; and not one whit of change in the char- 
 acter of this would be produced by asserting that it was no 
 miracle, in that the spirit effected it by natural powers. 
 This would be begging the question, and running in a 
 circle. The assertion that it was effected by a spirit 
 throwing it from heaven would still stand as an assertion 
 of miracle, in no way accounting for the phenomena to the 
 reason, but leaving it as a matter of imagination and faith, 
 without reason, without intrinsic naturaldaw. 
 
 To suppose that the earth is upheld upon the backs of 
 myriads of spirits, would be to suppose a miracle, inas- 
 much as it supposes some other than an intrinsic natural 
 law affects it. 
 
 Hence, when Deity allows or ordains an extrinsic cause 
 to operate upon any point of nature, the result is a 
 miracle ; and this, being an exception to the laws of nature 
 and of reason (which are intrinsic), appeals to faith and the 
 imagination. It is impossible, therefore, to account ration- 
 ally for any phenomenon in nature by attributing it to the 
 agency of departed spirits, or to demons, or to the devil, 
 all of which are extrinsic to natural causation, and, there- 
 fore, to nature in her phenomenal developments. 
 
 How preposterous and absurd, then, to talk of " ac- 
 counting naturally for all the facts" of the so-called 
 " spiritual rappings," by attributing them to disembodied 
 or departed spirits ! 
 
 Mr. Beecher commits suicide when he says, to support 
 himself, " It is an admitted principle of science that that 
 theory is preferable which accounts most naturally for all 
 the facts known." * Tor, by the pneumatic theory, he 
 can "most naturally account" for none of these phe- 
 nomena, since it is most natural to account for the facts 
 of nature by referring them to adequate intrinsic 
 causation. 
 
 The method chosen by Mr. B., and the spirituals whom 
 
 * See his paper, p. 33. 
 
CEREBRAL AUTOMATIC ACTION. 51 
 
 he so ably supports, snatches the work of philosophers out 
 of legitimate hands, where, by analysis and classification, 
 specific results are arrived at, and thrusts it into the hop- 
 per of a vulgar credulity, into which has run a constant 
 stream of filthy superstition, since the birth of man. The 
 only difference in the "muss" now, from its condition 
 when King James I., Baxter, Glenvil and Mather, "tend- 
 ed" the hopper, in the witchcraft issue, seems to be, that 
 in the late revival of the stream, though the contents are 
 the same, a thin, gauzy film is cast over it, called "spir- 
 itual philosophy" or "pneumatics," that accommodates it 
 to the times. From some cause or other, the absorb- 
 ent powers, however, have become much slower than of 
 old. 
 
 One of the most important methods of making out a case, 
 in this book under review, is that of quoting heathen 
 authority for the support of the opinion of demoniacal pow- 
 ers and their influence upon man ; as if a most sublime 
 heathen whim, new vamped, could be demonstrated by 
 quoting a heathen's opi?iion of it. Mr. B.'s highest 
 authority seems to be one into " whom," he says, " seems 
 distilled the quintessence of Egyptian and Chaldee, not to 
 say Hebrew, Greek and Koman, doctrine on this matter." 
 Jamblichus, a disciple of "the arch-pagan, Porphyry," 
 "after describing the epiphanies of the seven orders of 
 superior beings, thus speaks of the effects on the mediums : 
 
 " ' Some are agitated throughout the whole body: others 
 in some of their members; others, again, are entirely quiet. 
 Sometimes there are pleasing harmonies, dances and accord- 
 ing voices, and sometimes the reverse. Again, the body 
 either appears taller, or larger, or is borne aloft through 
 the air, or is affected by the opposite of these.' * 
 
 " From the characteristics here and elsewhere noted by 
 
 * Jamhlichus, De Mysteriis. Oxonii, E. Theatro Sheldoniano, A. d. 
 1678. Sec. iii., c. 5. — See Review of the Spiritual Manifestations, read 
 before the Congregational Association of New York and Brooklyn. By 
 Charles Beecher, pastor of the First Congregational Church, Newark, 
 New Jersey. 
 
52 CEREBRAL AUTOMATIC ACTION. 
 
 this author, it is evident that the e mediums ' now are like 
 those of the remotest antiquity. 
 
 ' e Did JamblichuSj then, writing in the name of all anti- 
 quity, imagine these phenomena to result merely from a 
 disturbance of the nervous principle ? £ If prophecy be 
 only the liberation of the diviner part of the soul,' he 
 answers, c or a sequestration or intensification of mind, or a 
 more forcible and exaggerated grade of action or passion, 
 or an acuter or more concentrated thought or fervor of 
 soul, then might inspiration be accounted subjective.' 
 'Moreover, if the body, in virtue of temperament, e. g., 
 bilious or other ; or on account of innate heat, cold, moist- 
 ure, or any quality composite of these ; or by some ethe- 
 real fluid, or by excess or defect of all these ; — be consid- 
 ered the cause of the inspired rapture, then it might be 
 regarded as a corporeal phenomenon, and accounted for by 
 natural causes. Or, if it takes its origin from soul and 
 body both, viewed as a compound, still it would be con- 
 nected with both parts.' " 
 
 Even Jamblichus then indicates the possibility that cer- 
 tain phenomena (now called "clairvoyance," "spiritual 
 manifestations," which were common in the priestesses 
 of heathen temples) were possibly to be accounted for by 
 natural causes, " if they depended upon conditions of soul or 
 body, or both." Had the facts of the brain's powers, under 
 peculiar conditions, and the natural character of the phe- 
 nomena of mesmerism, clairvoyance, and the like, been known 
 to him, he probably would have adopted the natural expla- 
 nation, if his heathenism had not taken too rank a hold 
 upon him, as it seems to upon many at the present day, 
 who, having eyes, see not, and ears, hear not, lest their 
 minds should be convinced, and science should heal them. 
 
 But Jamblichus lived in an age when the science of phys- 
 iology, with all its startling facts of modern times, was 
 not known. There were no enlightening rays from the 
 heavens of investigation, to penetrate his heathen mind. 
 Superstition held the sway, and all phenomena that the 
 physician could not readily, by his dim taper, see to pro- 
 ceed from abnormal bodily functions, were at once referred 
 
CEREBRAL AUTOMATIC ACTION. 53 
 
 to the obsession or possession of demons. Epilepsy, chorea, 
 hysteria, sleep-talking, sleep-writing, sleep-dancing, run- 
 ning, biting and barking, were all attributed, at one time, 
 to the power of demons ; more especially when the phe- 
 nomenon of clairvoyance became mixed with the others. 
 Of the latter, the unenlightened heathen Jamblichus and 
 our enlightened Christian teacher of the nineteenth cen- 
 tury, amid the blaze of the sun of science, say, "The 
 cause is not in man, but in the influence of demons on 
 man." The only difference that seems to subsist between 
 these antipode religious representatives is, that Jambli- 
 chus, the heathen, refers reverently to the gods as the 
 originating cause, and the Christian, Mr. B., to the devil. 
 But, as our Christian teacher regards the heathen gods as 
 devils, the difference vanishes, and the extremes meet. It 
 follows, therefore, if our Christian teacher's views in his 
 pamphlet are the exponent of the truth of Christianity, the 
 latter is identical with heathenism. Thus heathenism and 
 Christianity meet together, and Rev. Charles Beecher and 
 Jamblichus kiss each other. 
 5* 
 
CHAPTER IX. 
 
 Phenomena of Cerebral Automatic Action further considered — Analogy 
 of the modern "Manifestations" with the Preaching Mania of 
 Sweden — Important facts developed. 
 
 " Unconscious cerebration," according to Carpenter, 
 is that complex action of the cerebral organs, that ta«kes 
 place automatically, and without the least conscious knowl- 
 edge on the part of the mind during the process. The 
 results of such cerebral complex processes are of that 
 nature that, when finally made manifest to the mind, 
 appear like processes of reasoning, or the combination of 
 ideas, depending for relation and coherence upon the par- 
 ticular parts of the brain which play as centres. 
 
 When any one of these automatic processes of the cere- 
 brum is thrown down upon any of the automatic centres of 
 the spinal system, it is expressed or represented in the play 
 of appropriate muscles, as is seen in the somnambule, the 
 mesmerized subject, the insane, and the medium of the 
 present day. Hence we have our speaking mediums and 
 our pantomimic mediums, as well as our "rappers" and 
 " tippers." 
 
 Now, it is well known to every one familiar with the his- 
 tory of medicine that nearly every form of nervous 
 derangement, especially those involving the spinal centres 
 exhibited in spasmodic symptoms, &c. &c, may become 
 epidemic. Hecker, in his celebrated work on the nerv- 
 ous epidemics of the middle ages, exhibits a great abun- 
 
CEREBRAL AUTOMATIC ACTION. 55 
 
 dance of facts, which show that even the cerebrum of 
 many persons may become sympathetically affected in the 
 same manner. 
 
 Indeed, it is a fact manifest in every case where uncon- 
 scious cerebration assumes the form of an epidemic disease, 
 that the derangement first makes its appearance in irrita- 
 tions of the spinal centres, giving rise to irregular, invol- 
 untary motions, leaping and jumping, spasms and con- 
 vulsions. 
 
 The disease sometimes will extend no further upward 
 than the medulla oblongata, sometimes as far upward as 
 the sensorium. But when it reaches the convolutions of 
 the brain — the cerebrum — the irregular spasms cease, 
 and thenceforth the action of the muscles exhibits the char- 
 acteristics of psychical influence. 
 
 In an age of ignorance, or in a community where science 
 has not shed her light, it is to be expected that such 
 strange phenomena as naturally appear in nervous epi- 
 demics, or even in single cases, where unconscious cerebra- 
 tion takes place to any prominent abnormal degree, would 
 be attributed to supernatural agencies, to holy or diabol- 
 ical demons, or to the Supreme Deity. Hence the phe- 
 nomena of the French prophets, of witchcraft, and of mod- 
 ern manifestations, have their supernatural advocates. 
 
 It would be an interesting consideration here to observe 
 those phenomena of automatic cerebration which show the 
 influence of popular notions on the cerebral organs. In the 
 days of witchcraft, for instance, the phenomena of that 
 epidemic perfectly represented the impressions which had 
 been made upon the brains of children in the nursery. At 
 the present clay we have exhibited (in the general phe- 
 nomena) the general notion impressed upon the "medi- 
 um's" brain. 
 
 But it is my design here to show the involuntary and 
 unconscious cerebration in another form of nervous epi- 
 demic, namely, the preaching mania of Sweden, — a very 
 interesting account of which has been given by the learned 
 and judicious Dr. J. A. Butsch, Bishop of Skura, in 
 Westgothland. 
 
Ob CEREBRAL AUTOMATIC ACTION. 
 
 The bishop noticed that the" preaching phenomena ac- 
 companied a certain bodily sickness ; but he unfortunately 
 has given us but a few of the symptoms of the latter. He, 
 however, states that its phenomena were " like the effects 
 of animal magnetism." 
 
 With regard to its origin and history something may be 
 said hereafter. It is sufficient to observe, at present, that 
 it commenced under a religious excitement, and spread like 
 an epidemic. Starting from a point in Southern Sweden, 
 it extended itself rapidly in every direction. One person 
 would be seized with it on seeing another affected. From 
 its peculiar characteristic phenomenon, it was called the 
 preaching epidemic. 
 
 The bishop mentions that one of the most sriking and 
 early symptoms was, that the persons were affected against 
 their will, with quaking Jits ; and then, he says, when 
 subject to immediate medical treatment, soon recovered. 
 
 In describing the commencement of their state, they 
 complained of certain pains, and other physical symptoms. 
 He says that he "carefully studied the effect of sulphur 
 and the magnet upon several of the sick persons ; and found 
 symptoms of the preaching epidemic to correspond with the 
 effect of animal magnetism, as given in Kluge's work on 
 that subject. 
 
 "In both cases," he says, "there was an increase of 
 activity of the nervous and muscular system, prickling 
 sensation in the extremities (analogous symptoms to those 
 experienced by our " mediums "), " convulsions and quak- 
 ings, and they seemed predisposed for visions and predi- 
 lections. Some families were more predisposed to it than 
 others, and it prevailed more among children and females 
 than in grown-up persons and men. Among the men, 
 those of a sanguine, choleric temperament seemed most 
 susceptible," which appears to be generally the case in the 
 present epidemic of this country. 
 
 As to the character of the language used in the " preach- 
 ing " he says: "Whatever the origin of the disease may 
 be, it characterizes itself by Christian language, and makes 
 its appearance with many truly Christian thoughts and 
 
CEREBRAL AUTOMATIC ACTION. 57 
 
 feelings ; " and that, " probably, the disease has universal- 
 ly met with something Christian, previously implanted 
 in the heart, to which it has, in an exciting way, allied 
 itself" And he adds, in another place, "that to give a 
 complete and detailed description of the nature of the dis- 
 ease would be difficult, because, like animal magnetism, 
 it seems to be infinite in its modification and form" 
 We see this in the present "manifestations." 
 
 As in the present phenomena, most of those who be- 
 came inducted (as our "mediums" are) were generally 
 affected in the outset with "certain quakings and irregu- 
 lar involuntary movements, and the spasms or motions 
 were instigated at the mention of certain ivords, the in- 
 troduction of certain ideas, and especially that of their 
 being inspired of God, influenced by guardian spirits with 
 us." This of itself was sufficient to induct some. Sus- 
 ceptible persons become mediums by merely being told that 
 they will be "mediums" or by simply giving them the 
 "Spiritual Philosopher" to read, or "Supernal Theolo- 
 gy," or any like reading; or by telling them they are be- 
 ing magnetized by spirits. The brains of some of those 
 affected with the "preaching mania" became so suscepti- 
 ble to the influence of certain words, that, when spoken, 
 the children acted as if under the power of demons. The 
 word no affected them all, and was described by them as 
 " one of the worst demons, tied with the chains of dark- 
 ness, in the deepest abyss. It was remarked, also, that 
 they frequently acted as if they had a strong temptation 
 to speak falsehood" The same phenomenon appears 
 amongst us. 
 
 Let us mark here, particularly, that in this form of the 
 phenomena all the movements and motions and speeches 
 were entirely without the will and consciousness ; so that 
 the persons thus affected, on coming out of this condition, 
 were not aware of what had been done, except in some par- 
 ticular instances, and then they would say they could not 
 nelp it. This is according to the law of " unconscious 
 cerebration." 
 
 There were two stages of the disease : the first was 
 
58 CEREBRAL AUTOMATIC ACTION. 
 
 pantomimic, or that in which gestures and certain repre- 
 sentative movements of the body prevailed. The first part 
 of this was characterized by irregular movements, and 
 this passed into the regular, where every action became 
 beautiful in the extreme, in many cases. Of this stage 
 of the disorder we are to speak more particularly in an- 
 other work, where I shall treat upon the pantomimic phe- 
 nomena in the manifestations of the present day. 
 
 The second stage was that which characterizes the 
 " speaking mediums" among us. "This was char- 
 acterized," says Mrs. Mary Howitt, 5 * " by a beautiful 
 calmness and quietness of demeanor and countenance, 
 and with (as in the case of one child) her arms folded 
 meekly on her breast, she began to preach. Her manner 
 in speaking was that of the purest oratory ; her tones were 
 earnest and solemn." The language w T as of an elevated 
 character, much above what could have been uttered in the 
 normal condition, indicating an intense excitement of the 
 organs of ideality, language and reverence. 
 
 " The bishop tells us that these children were cured 
 by medicines which he himself procured for them." 
 Here we see the fact which we have exhibited in the 
 " Philosophy of Mysterious Agents," namely, that the ab- 
 normal state, wherein the organs of the cerebrum are made 
 to play automatically upon the spinal centres, depends in 
 all cases upon a specific condition of the nervous centres, 
 wherein the will, reason and consciousness, have nothing 
 to do, being thrown into a neutral or inactive state; and 
 that as soon as the voluntary agency is by any means 
 (by disease or the influence of individuals) made passive, 
 all the organs of the brain are left to the perfect control 
 of whatsoever specific impressions have been or are made, 
 at the time, upon the brain. Then its automatic action is 
 inevitable. 
 
 Now, we have already seen that not only may a little 
 medicine, which acts specifically on those nerve-centres, 
 produce that condition, but. when they are in that condi- 
 
 * See Appendix, A A, in Man's Nature, &c, by Atkinson & Marti- 
 neau, page 392. 
 
CEREBRAL AUTOMATIC ACTION. 59 
 
 tion, a simple dose will often remove it ; and, as in the case 
 of Julia, the medium mentioned in Supernal Theology, a 
 specific form of disease setting in will destroy the power of 
 the medium. 
 
 Another thing proving the sympathetic influence of sur- 
 rounding persons is, that, when these individuals are 
 removed from all those who entertain a superstitious 
 notion with regard to the phenomena, or from those who, 
 by their special attention, show a desire to have them 
 manifested, the phenomena invariably decline, unless aris- 
 ing from some form of settled chronic disease of the brain. 
 
 Those subjects of the preaching epidemic, mentioned 
 by the bishop, "that were carried to the hospital, imme- 
 diately recovered." Thus, he says, "Many of the 'quak- 
 ing people' were taken to the hospital, and. on their 
 arrival, they were found to be free from any symptoms 
 of the disease whatever ; but, scarcely had they returned 
 home" he continues, u when it again appeared in its 
 full force." This is exactly the case with many forms of 
 insanity ; and we have seen it in cases of the manifestations. 
 There is an influence in certain associations which is sure, 
 under favorable circumstances, to induce powerful uncon- 
 scious cerebration in some persons. Indeed, every action 
 of a man that is not determined in his consciousness by his 
 will is automatic, according to the demonstrations of 
 Carpenter ; and is more or less a departure from the law of 
 his manhood, according to the extent to which it governs 
 and controls his life. 
 
 Where the brain is in its normal condition, or undiseased, 
 and we know — as we always should endeavor to — what 
 are the influences that are operating upon us from without, 
 that noble power, the will, can easily withstand the influ- 
 ence that would break down our manhood, and convert us 
 into automatons. Hence the bishop's remark: "Many 
 individuals, by means of a firm will, and a faithful en- 
 deavor to counteract it, succeeded in doing so. Others, 
 on the contrary, from their belief of the disease being of 
 a divine character [as though God would demolish his 
 noblest workmanship, the governing power of the person]. 
 
60 CEKEBRAL AUTOMATIC ACTION. 
 
 became predisposed for the contagion, both bodily and 
 mentally; and thus, being attacked, helped to make it 
 worse, by their own superstition, and submission to it." 
 
 And this is precisely the fact of all nervous epidemics. 
 The subjects of it bow to the influence, as if it were 
 from God or spirits of the dead, and immediately fall a 
 prey. 
 
 The preaching epidemic, like the manifestations of the 
 present, depended upon a submission of the self-conscious 
 governing power of the mind. This was the necessary 
 condition upon which it commenced ; and its continuance 
 depends upon the fulfilment of such sensuous conditions. 
 Not a phenomenon of the "manifestations" could be evolved 
 without them. 
 
 The like we have shown to hold good of mesmeric 
 phenomena; and, indeed, of all automatic action of the 
 brain, — namely, non-interference of the will. Hence 
 it matters not whether a man believes he is being magne- 
 tized by a man or by a spirit. The submission to an im- 
 pression is the thing ; and the physical result depends upon 
 it ; so that the outward instrument is only a small part. The 
 means may be insignificant ; — only the tick of an insect, 
 if the reason and the will yield to the cerebral impression, 
 which is involuntarily suggested, may convert him into 
 a puling, druling idiot. Or, it may be that the mere 
 twitching of a muscle, or the spasm of the little finger, may 
 suggest to ideality and wonder that a spirit is trying to 
 magnetize the body ; and, if the self-conscious reason and 
 governing will are made passive, or suspended in their gov- 
 ernment, that idea, that impression, will do the work, even 
 were there no spirits in the wide universe. It is manifest 
 folly, then, to attribute that to spirits which has been done 
 thousands of times without them. See the following : 
 
 A writer from Bridgeport (Ct.) says:^ "The spirits 
 entrance numbers of the circle. Last night we met at 
 Brother Mettler's, and the spirits entranced Rev. S. B. 
 
 * See Spirit World, vol. n. p. 22. 
 
CEREBRAL AUTOMATIC ACTION. 61 
 
 Brittain ; and he gave a beautiful lecture while in that state. 
 Mrs. Mettler is also often entranced by spirits," &c. 
 
 Now, S. B. Brittain is naturally a lecturer. His cere- 
 bral organs are very active ; and we do not see why they 
 may not as readily play automatically as any other brain, 
 especially when he tamely resigns his personal government, 
 his will and reason, as a common mesmeric subject. 
 6 
 
CONCLUSION. 
 
 Having extended this discussion as far as present limits 
 will allow, without scarcely touching the magazine of 
 reserved facts the author possesses on this subject, he may 
 notice that, at some future period, he will present to the 
 public what he has in store. Meantime, it should be felt 
 by every one who has any interest in these phenomena, and 
 witnesses them, to move cautiously, and in no case press 
 the condition of "mediumship" too far, as it is dangerous. 
 Let it be marked that it is tampering with the brain. 
 An abundance of facts demonstrating its insane and idiotic 
 tendency can be offered. These facts shall in due time 
 appear. Men in responsible stations, who advocate the 
 spiritual theory in these things, incur a fearful responsi- 
 bility. "Posterity will have more light to judge ye; 
 
 honest," they may say; " but, weak and Let the 
 
 children fill that blank. Remember the impetuous but 
 honest Cotton Mather, Sir Matthew Hale, Richard Baxter ! 
 
 Before closing, I may say something of the animal indi- 
 viduality of the brain, in contradistinction from the spiritual 
 personality that inhabits it in man, and constitutes his 
 nobility. 
 
 It is in the nature of every nervous organization to have 
 a sense of individuality ; and this corresponds to the 
 mind's conscious personality. 
 
 The brain of man has its sense of individuality^ in the 
 same manner that every other animal has. This propo- 
 sition cannot be denied, since sensuous individuality is pre- 
 dicate of every cerebral conformation, and becomes more 
 notoriously apparent in phenomenal exhibition in proportion 
 
3EREBRAL AUTOMATIC ACTION. 63 
 
 to the extent and elevated character of the cerebral convo- 
 lutions. 
 
 It follows from this that maris cerebral sense of individ- 
 uality is as much more extensive, as to the range of cerebral 
 functions which it embraces beyond the lower animals, as 
 the cerebrum of man is more comprehensive than that of 
 the animals below him. 
 
 The sense of individuality stands for the animal what 
 the sense of personality stands for in the spirit of man. 
 Still, in the man, there abides the animal sense of individu- 
 ality with the spirit's consciousness of personality. It 
 must, therefore, follow, from this, that, when the latter acts 
 in perfect harmony with the former, — when, in other words, 
 the spirit's consciousness of personality acts in the animai 
 sense of individuality, — the two parts, or beings, that consti- 
 tute man, act as one being, as one responsible personality. 
 
 There are conditions, however, wherein the action of the 
 personal self is suspended, and the animal individuality is 
 left to act without it; — that is, the animal organs, the 
 convolutions of the brain, play their part without the per- 
 sonal sanctions. In all such cases there is not the least 
 responsibility in the deeds performed. This is seen in the 
 states of insanity, natural or spontaneous somnambulism 
 and clairvoyance, mesmeric phenomena, and the phenomena 
 of the modern and ancient medium. 
 
 It is only when the personality determines the act that 
 there is any responsibility in it ; for no other are rational 
 actions : no other have the sanctions of the responsible I, 
 myself, the spiritual nature. The outward act must be 
 performed by the animal force, in every case; but it is 
 only when the personal, spiritual self, acts in or with and 
 prompts the individual, animal self, that the outward act 
 has any moral character. 
 
 The moral character of any deed lies in the fact that the 
 personal, spiritual self has prompted or sanctioned it. 
 Hence it is seen that the mere excitement of the brain, and 
 its exhibitions in phenomenal display, are by no means 
 spiritual, even though the phenomena may exhibit never 
 so great an amount of intelligent representation ; for the 
 
64 CEREBRAL AUTOMATIC ACTION. 
 
 brain has the inherent power of intelligent representation 
 in every act it performs upon the spinal axis. And how 
 much more has it the power of intelligent representation in 
 its acts, since manifold and innumerable impressions have 
 been made upon it, both by the external world and by the 
 previous acts of the mind itself ! 
 
 Mystics and ignorant persons are apt to attribute the 
 acts of the brain to the acts of the mind, — as if the brain 
 was the mind, or the mind the brain. A superficial class 
 of philosophers do the same thing. They talk of immor- 
 tality in the language of materialists, and deny, with the 
 latter, that nature gives evidence of the immortality of the 
 soul. 
 
 Nature never lies. If she teaches only materiality, it is 
 useless to seek any evidence against her testimony; for 
 there is nothing in time that does not stand within the 
 circle of nature. A revelation from Heaven must come 
 within this circle, or it cannot come to the mind of man ; 
 for the mind of man stands as a power in nature, and 
 whatever comes to it must, therefore, come into nature. 
 Hence, to deny that nature teaches the immortality of the 
 soul, is to deny that anything in time teaches it. 
 
LIBRARY OF CONGRESS 
 
 0022 204 295 
 ELECTRICITY IN DISEASE. 
 
 DR. E. C. ROGERS, 
 
 MEDICAL ELECTRICIAN, 
 
 NO. 34 TREMONT ROW, BOSTON, 
 
 Would respectfully inform his friends and the public, that he has 
 opened his Office in the city for the purpose of applying imponderable 
 agencies in cases of disease. As he has devoted great care and 
 attention to the action of Electricity, Electro-Magnetism, Magnetism, 
 Dia-magnetism or Od, and Magnetic Electricity, to the organism, and 
 observed the curative as well as abnormal effects in a great number of 
 cases, he feels assured of exciting the attention of discriminating 
 minds to his method, which differs, as a whole, from that of all other 
 medical electricians, being the result of his own experiments and 
 observations for several years : — 
 
 In the first place, as to the manner of applying the secondary 
 current of the common electro -magnetic machine in nervous and 
 rheumatic affections. Second : As to the method of making use of the 
 primary current of the galvanic batter}' — making use of volume and 
 intensity according to the peculiarity of the case. In order to reap 
 all the advantages possible in this department of electric treatment, 
 he has constructed a battery of over fifty elements, divided into 
 numerous series, any number of which may be applied to the patient 
 with the most perfect ease, and with the most happy results. 
 
 Third : In whatever form he applies the electric agency, whether 
 in the pure galvanic, the electro -magnetic, the magneto-electric, or 
 the magnetic, he can direct it upon the most nervous patients, 
 effectually, without the least sense of shock or discomfort — an 
 extremely important consideration in all such cases. 
 
 The following affections he has found most readily to yield under 
 his method. Nervous debility, with sinking about the pit of the 
 stomach, trembling, vertigo ; pain in the head ; weakness and pain in 
 the back and loins ; chlorosis ; constipation ; suppression of other 
 natural discharges, as well as too frequent or abundant ; piles, blind 
 and bleeding ; spasms, where not the result of organic disease ; 
 incipient curvation of the spine ; cramps of the muscles ; rheumatism ; 
 gout ; paralysis ; many diseases of the eyes and ears ; ague ; tardy 
 recovery from bruises and sprains ; many affections of the throat ; 
 bronchitis ; soreness and pain of the muscles of the chest ; nervous 
 cough ; neuralgia ; sleep waking, and other functional disorders of 
 the brain and nerves, &c. 
 
 OFFICE HOURS from 9 A. M. to 4^ P. M. 
 
 N. B. — Physicians are cordially invited to call and examine 
 instruments. All cases they may deem proper to place under his 
 care, as to the application of electricity, shall be treated with strict 
 reference to professional etiquette. 
 
 E. C. ROGERS, 
 
 Med. Electrician.