IHH ■■raH ml OefflHil SHB mm mm ■I nnwM_ ■HI in H /6775y G . BOSTON. WILLIAM WHITE AND GOMPAN T, 158 WASHINGTON STREET. NEW YORK: BANNER OF LIGHT BRANCH OFFICE, 544 BROADWAY. 1872. Entered according to Act of Congress, in the year 1872, BY ANDREW JACKSON DAVIS, In the Office of the Librarian of Congress, at Washington. Stereotyped at the WOMEN'S PRINTING HOUSE, Corner Avenue A and Eighth Street, New York. PREFACE From time to time, during the past three years, the Author has been interrogated on almost every topic; frequently by letter, sometimes orally, and naturally by the subjects themselves while undergoing examination. This volume is designed and fraternally submitted as a responsum, or reply, to such questions as have ap- peared most important and serviceable to Mankind. " Penetralia " is a Latin term, signifying the inmost or " secret recesses " of a palace, temple, idea, or prin- ciple. Accordant with the spirit of this word, the Author has penetrated the hidden and sequestered parts of nu- merous questions, of the most momentous import to every human mind. From the spiritual interior — from the penetralia of the imperishable Univerccelum— the essence of each an- swer was derived. Nevertheless, the method is familiar as the ordinary deductions of the intellect. The Author does not presume to believe that his re- * PREFACE. plies will be either final or gratifying to those who oc- cupy different positions in regard to the several subjects considered. And yet, his spirit is animated with the hope that, to such minds, the following pages may sug- gest even more than they express, of high thoughts and saving principles. The motive that actuates the spirit of this " Penp;tea- lia" is, to cause a diviner faith to shine in the heart of human nature. In order to accomplish this glorious result, it states the questions in a variety of forms, and answers them in plain words and familiar illustrations : It probes the various departments of human exist- ence, and considers both the ordinary and extraordi- nary, the sensuous and celestial : It reaches down to the very foundation of Nature's trifold Temple, and conducts the philosophical reader through pleasurable labyrinths innumerable : It sweeps the chords of creation, sings the sweet an- themnal song of Eternal Harmony, and awakens aspi- rations toward Love, Wisdom, and Liberty. A. J. D. New York, June 12, 1856. CONTENTS. PACK The Philosophy op Questions and Answers ... 9 The Assembly's Shorter Catechism, Revised and Cor- rected 36 Questions on Life, Local and Universal . . . .92 Questions on Theo-Physiology 113 Questions on the Despotism op Opinion . . . . . 132 Questions on the Martyrdom op Jesus .... 154 Questions on the Mytiis op Modern Theology . . 203 Questions on the Evidences op Immortality . . . 237 Questions on the Effects of Utilitarianism . . . 333 Questions on the Origin and Perpetuity of Character 398 Questions on the Benefits and Penalties op Individ- ualism 445 Questions on the Benefits and Penalties of Institu- tionalism 475 PSYCHOMETRICAL EXAMINATION OP WlLLIAM LLOYD GARRI- SON 502 THE PHILOSOPHY OF QUESTIONS AM) ANSWERS. Politically and theologically, the human mind is in bondage; but constitutionally and spiritually, it is free as Deity. Its thoughts, regardless of the barriers of time and space, fly on swiftest pinions everywhere. Everlasting mountains, though piled up and lost in clouds, are but play-grounds. Thoughts, in good minds, are angels. The mind, fearfully and wonder- fully made, composes itself in harmony; and, like a demi-god, commissions its Thoughts to do the out- door work. By sober reflection, who can trace the rovings of Thought? Thoughts, the mind's children, play in Nature's fields. On eager wing, they fly down the long ages gone, perch themselves on the beginnings of life, and answer questions as by the breathings of in- tuition. The varied journeyings of these angels are hard to trace. Like birds of another sphere, endowed with functions of fleetest motion, men's Thoughts revel' amid stars, and play fearlessly with shining hosts, where, one would say, only highest seraphs dare to tread. Meanwhile the mind, clothed with the physical 10 THE PHILOSOPHY OF vesture, sits in judgment upon the tales of Thought — pronouncing them "good " or "evil" by an inward law of Justice eternal. In great and good minds, all thoughts are harmonious and meek; but the thoughts of small minds fret and strut, like puppets in a show- man's box. Taking the risk of shocking your experience, I begin with the affirmation, that the human mind is possessed of no power or function whereby to conceive or sup- pose things and ideas which do not essentially exist. I do not believe that man can fancy impossibilities. Every human thought begins in the essence of truth. And yet, on either side of this mighty river of curren- tal truth, you will find the noxious weeds of diminution or of exaggeration. In all inferior stages of human DO O growth, you will observe persons born with proclivities either for diminishing or else for exaggerating things, which produce ideas. Dimiuishers are called sceptics ; the exaggerators, idealists. The former dwell in facts ; the latter in principles. Those unjustly termed "scep- tics" believe only in the Finite — in things cognizable by means of the senses ; while believers are sceptics in matters of fact, and concern themselves only with the Infinite — in ideas of the illimitable and boundless. Error so called is to be found, in large or infinitesimal proportions, on these two sides of Life. Each mind QUESTIONS AND ANSWERS. 11 starts .from the central depot, and rides to directly opposite extremities of the Universe. "What men term " Imagination," I deem the mind's power " to body forth (prophetically) the forms of things unknown" — things, which live inherently in the constitution of the soul, but which may not have met their corresponding symbols in the external world. The idealist entertains primarily the church and the state in his mind. Picture and statue existed first in the artist's mind. In the mechanic's mind, the first railroad was laid, the first steam-engine built. There was, therefore, a time when church and state, statue and picture, railroads and locomotives, were simple unsymbolized Ideas. The sceptics (the men of the finite or facts) stigmatized them " Imaginations." Many a merchant mourned, with contemptuous pity, over the steamboat fancies of John Fitch and Hobert Fulton! The first steamboat was built and launched and propelled up and down the broad rivers of Re- flection in John Fitch's, and more particularly in Fulton's mind. Time was when this steam-phantom excited the ridicule of sensuous minds. But do you say this phantom has not come into practical life? If so, I reply that the most extravagant imaginations of Fulton arc surpassed by the commonest engines of the workshops. You must not accuse me of scepticism. 12 THE PHILOSOPHY OF but rather look within, and condemn yourselves. I doubt what the world believes, in many tilings, because I behold so much which I cannot doubt. If I were to classify the three departments of human thought, I should say that Man is an Indefinite world, situated between the Finite and the Infinite — or that there are three worlds in which his thoughts may eter- nally roam and be gratified. Man is to himself the Indefinite sphere ; and thus " all our knowledge is our- selves to know." This is the only knowledge that can humble the mind ; it is the knowing to a certainty that we arc ignorant. Thus, before self-knowledge we reverently bow ; as in the presence of some God both strange and undefmable. But pride comes in with the outward, finite sciences. Give a man to feel that he knows the science of the stars, Astronomy, and forth- with he straightens his spine when before his fellow- men. Give him to know the science of the earth, Geology ; or the science of quantities, Mathematics ; or the science of qualities, Chemistry ; or the science of solids and surfaces, Geometry; and straightway he becomes the child of Vanity and Ambition. Especially is this true in minds which only know the fragmentary facts of these sciences — a sort of " smattering " infor- mation — such as floats upon the surface of modern newspapers and periodic literature; but, mingle with QUESTIONS AND ANSWERS. 13 these sciences the fundamental principles of self-knowl- edge, and yon humble the mind in reverence before the God of its being, and a true humility is inevitable. We may ask, " Why does self-knowledge or wisdom so alter the current of man's feelings ? " Because it opens to the soul two great overwhelming worlds of being, not visible in the Finite sphere, viz., the Indefinite, which is himself, and the Infinite, to which he feels himself instinctively and eternally related — the private wonder of each mind. Let the curtain be but partially raised which has so long hung between his present and his future, and Man sees himself as an unsolved problem. And here begins an infinite series of questions and answers. Man stands, before his brother Man, with questions. Each one discovers in himself a desire to know ; hence the hundreds of thousands of millions of billions of trillions of questions which swarm the fields of human experience. The mind asks questions, orally and in silence, because it is itself a world of interrogation ; but, when we tell all, it is found to be no less a world of answers at once simple, fearful, wonderful, satisfying. The questions of man, in regard to his Infinite rela- tions, have built monuments of useless theology. Poems and precepts and bibles have been written to answer these ever-rising questions. Cathedrals and 14 THE nULOSOPIIY OF churches have arisen, to sound the replies in hundreds of ears at once. The infinite has been interrogated ; but lesser worlds have alone returned answers. And so methinks it will ever be. The Infinite will never answer the finite; except through its never- changing channels of consciousness. If a man can ask a profound question, there is a power latent in his nature notless able to reply; that is to say, the ability rightly to put a question presupposes the ability rightly to answer it — even as all spiritual desires are inward assurances of ultimate satisfaction. When faithful memory shows me the feeble linea- ments of my early experience, as an interior being, I quickly recall the kind words and questions that were pronounced in my awakened ear. My soul had slept in childish ignorance till then. Questions only of the common sort — such as people use in plainest modes of thought — were familiar to my ear and tongue. But what wondrous words came to my lips, in answer, when I heard — " Jackson ! what do you see ? " The high unfolding of Infinite truth seemed to flash athwart the horizon of my awakened perceptions. No sunbeams of spiritual light ever gilded the heavenly hills more ten- derly, than did these truths irradiate my mental sky. But I realized nothing till I heard the question. No QUESTIONS AND ANSWEES. 15 power was given me to answer then. But from that day to this, I have labored to tell the outer world what the inner world tells me! And now, if I may be permitted still to speak of myself, I affirm, that whether I am a benefit or a penalty to you remains with you to decide. In yon lies the power to determine the question of profit or loss. Steam and stars are valuable, or not, as you learn the art of putting to them the right questions, and procur- ing from them the best practical replies. You may ask steam, " What can you do?" It answers, " Clothe me in an armor of steel and iron, give me a boat to push, a mill to drive, or a train to draw, with a skilful hand to hold my reins, and I will show what I can do ! " But how long did steam go unquestioned ? For mil- lions of years it pla} T ed, in the foolishness of imbecility before the dreamy eyes of men — never answering a question, because a question was never put to it. x\sk the stars, " What can you tell us, or do ? " And they answer, " Study us, and we will tell you of the immeas- urable magnitude of God's own glorious temple ! Ask us truly, and we will tell you of gravitation, and the laws of tides, of light and heat, of the seasons, of pro- sperity, of summer and winter, and seed-time and har- vest ; all of which you may write down in your alma- nacs, and sell them to the poor in purse and in spirit, 16 THE PIIILOSOPIIY OF who can find neither time nor comprehension to study at our school." What I desire is, to impress you with the law of questions, so that evermore you will treat every- thing as if it could curse or bless, in accordance with the use made of it. 'Tis said, " The commonest mind is full of thoughts, some worthy of the rarest; and could it see them fairly writ, would wonder at its wealth." Yon tree says nothing, unless questioned. It imparts its best truths when best interrogated. To the dog it is only an object which, in running across the garden, he must avoid. To the intelligent botanist, it tells great chapters of secrets. To the untutored Indian, it is good, or " no good," according to the fruit it bears. To the poet, it prophesies of beauty and truth. It is to him a beguiling bower of deep feeling, like a pure woman's heart ; the type of joys to come, and the harbinger of sorrows too deep for words. I may say that it is the main purpose of existence to tempt forth, by pure and appropriate questions, the great thoughts that lie buried in the mental essence. Every system of education, not based on this principle, is irksome to youth, because it is essentially erroneous and fundamentally unadapted. A child is never ready for knowledge till its soul is moved to put questions ; then comes the period to try the teacher, for only he is QUESTIONS AND ANSWERS. 17 fit to teach who answers like a child, and ean put fresh questions to tempt forth the child's intuition and expand its native endowments. It is impossible to teach all children by the same methods. Souls are blessings, or not, as we conform our methods to the temperaments in which we find them. The multiplication table delights your son ; but your daughter is made to fancy a mental oath, when it comes her turn to learn it But the right questions open her soul to itself. What a charmed world it is ! In a mo- ment, her soul leaps over whole years of being ; her eyes are opened, and she feels wise as the fabled Eve. Nor is this self-knowledge an evil. It will tell us where we are naked — destitute of wisdom and harmony — and inform us of the methods of life, winch bring the soul's true Eden. Among the Jews it was a custom, derived from Egyptian jurisprudence, that every child should be taught the Jewish history and laws. In conformity with this method, the son of Joseph and Mary was taken to the temple of law, physic, and divinity. It is said that he* was then only twelve years of age. lie went to have his name enrolled among the males of the nation. It was also the custom in those days that the lawyers, ministers of justice, Sunday-schoolteachers, and doctors of divinity, should ask tide young boys certain histor- 18 THE PHILOSOPHY OF ical, legal, and religious questions, in order to make sure of patriotism and orthodoxy. Joshua" seemed to satisfy all the professors save the " doctors of divinity," who were astonished and con- founded by the profundity of his answers ! lie mani- fested the dialect of intuition — a fact, as much owing to the effect of being questioned as to the hidden excel- lence which sustained the responses. Yea, it is said that the catechumen and doctors were astonished at the an- swers which they elicited from Joshua ! And modern teachers think that only a God-sent and a God-inspired being could do it. One cannot but regret the omission, on the part of historians, of questions put and replies re- ceived. Because, if doctors of divinity in the days of Joshua were no better enlightened concerning spiritual principles than the same class of our century, we cannot but conclude that the" doctors" were greatly astonished a long time before the " profound " was reached. I think they must have been astounded, and, perhaps, instructed, by the courageous announcement of his re- formatory disposition and spiritual mission ; not less by his utterance of inbred wisdom and intuitive knowledge, entirely natural to his organization, but far in advance of boys of his age and limited education. In the mean- * Jesus is the Greek for the Hebrew word " Joshua." QUESTIONS AND ANSWERS. 19 time let us not forget, that it was all elicited by the put- ting of appropriate questions. Questions do not always imply a moving of the lips, and a sound upon the ear. Every man is a mark of in- terrogation ! His existence summons thought. In the Harmonia you will find this motto — " Sponta- neous and profound questions are living representatives of internal desires ; but to obtain and enjoy those pure and beautiful responses, which are intrinsically eleva- ting and eternal, the inquirer must consult, not super- ficial and popular authorities, but the everlasting and unchangeable teachings of Nature, Heason, and Intui- tion." When I first wrote this, I did not comprehend it. But now I see that every part of a human be- ing is a question. It asks, " Whence ? " " What ? " "Whither?" "What our origin?" "What are we ? " " What destination? " The bibles and churches are yet monopolizing these questions, and patenting the an- swers. But we are not to consult superficial authority ; we must find the answers in the sphere where the ques- tions originated. And yet we cannot work for our- selves, except by proxy. No man can answer himself, though he can satisfy his brother. On this principle, " shoemakers' wives and blacksmiths' horses go unshod." Physicians, when sick, need physicians. It will not always be thus. Men will be more self-containing 20 THE PHILOSOPHY OF when better cultivated ; or, when they know how to use things and ideas, without the discount of diminu- tions and exaggerations — wherein we find error, so called, and the superficialities of our pilgrimage. If you will read the circumstance of the world-re- nowned " Sermon on the Mount," you will observe that the preacher " opened his mouth, and taught," as if he was answering questions. The multitude followed him. They were asking for his replies to thoughts in them- selves. Each man was a question ; an organic interrog- atory ! Had they been so many sheep or cows, do you suppose that his soul would have felt questioned. His best words are responses to questions put to him. The most important question, in all the record, was put by Pilate. After interrogating Jesus on the sub- ject of his kingship, etc., Pilate asked, "What is Truth ? " The account stated that, " when he had said this, he went out." Therefore, it has ever since re- mained an open question ! We must regret, for the sake of mankind, that Pilate did not procure a reply. What a vast world of dogmatism it would have pre- vented t Catholic and Protestant priests have patent replies, fixed as words of Fate. What a mass of theo- logical conjecture rests upon this omission on the part of Pilate I And besides, the world is left in scepticism as to the kind of truth the Ruler referred to ; legal ? QUESTIONS AND ANSWERS. 21 historical ? geological ? or theological ? Since the ques- tion was not answered by Jesus, every soul should then consider itself questioned, and reply as best it can. Great mountains of gold are far less valuable to mankind than the discovery, that the power to put a question presupposes and guarantees the power no less to answer it. I affirm that Pilate possessed the power to answer his own interrogatory. But, as it is a law of Nature that the acorn shall precede the oak, even so, and by virtue of the same law, do questions ofttimes long precede their answers. If a soul can summon no power to satisfy its questionings to-day, or during this generation, nor yet in the next hundred years, the time will none the less surely come when it may do so with ease — and not only so, but realize an ability to ask for greater knowledge and higher wisdom ; to find which, the mind will consume the hours of eternity as they roll round the wheel, and continue thus its happy progression toward the unattainable Infinite. " What is Truth ? " asked Pilate. Now it depends en- tirely on his meaning as to whether he could himself an- swer in one hour, in one year, in five years, or in a mil- lion! If he meant all Truth — scientific, philosophical, theological, and spiritual — he then, through the central- ity of his own individual consciousness, presented his question to the Infinite, and will be able to reply, item 22 THE PHILOSOPHY OF by item, stratum by stratum, as he ascends the unfold- ing spheres of the illimitable Future. Because, if he meant all truth, he then had asked an eternal question ; and the answer, through his own soul, could come in a period no less interminable. And yet, as, from his undeveloped state, he % could not have meant all truth, (for only a God could intelligently put a question so profound,) therefore, I affirm that he will find many answers — each of which, at the time, may seem to his soul to be the ultimatum of satisfaction — at which he will rest a brief period, enjoying the answers ; but presently the ability comes to put ques- tions yet more profound, in other directions of being ; and thus it is, by a method of spontaneous inward pro- pulsion, his soul, ever unfolding in the grace of life, progresses through interminable series of degrees of Wisdom and Knowledge! For myself I say that the reverence of my soul is deeply affected by questions put to Jesus — for I doubt wdiether anything else could have so impressively tempted forth the rich excess of spiritual beauty which characterized his responses. Plato felt questioned by all mankind. And so he answers, " All things are for the sake of the good ; and the good is the cause of everything beautiful." And the world, in some cul- tured parts, felt so charmed with the Greek's Wisdom, QUESTIONS AND ANSWERS. 23 it returned a compliment — " If Jove should descend to the earth, he would speak in the style of Plato." Plato felt the world's needs, felt its questions, and gave his life to render the service thus demanded of his opulent nature. It hath been said, " he kindled a tire so truly in the centre of life, that we see the sphere illuminated, and can distinguish poles, equator, and lines of latitude, every arc and node; a theory so averaged, so modulated, that you would say, the winds had swept through this rhythmic-structure, and not that it was the brief extempore blotting of one short-lived scribe." The purity and truth of an answer depends upon the quality of the question. " A soft answer turneth away wrath," it is true ; but a soft reply can be made only by souls who feel their charity questioned. Each man is capable of rendering high service to humanity ; but whether humanity gets it from him, or the reverse, will ever remain for the world to decide. Man is able to work. But he must be made to see the occupation which is good for all; or being born for action of some sort, he will perforin the inharmonious part. Enslave a man, and, by virtue of his degradation, he will in return enslave you. Do injustice, and you will suffer it ; for questions and answers, like cause and effect, essentially correspond. Xow here am I, acting faithfully in accordance with Z4 THE PHILOSOPHY OF my personalities and its boundaries. If you know how to use me, as my nature prescribes, I shall then yield you a permanent benefit. But, if in ignorance of your- self (and, therefore, of me), you do not put me to the best service, you will soon feel the penalty. This penalty, nevertheless, is a benefit, though of a negative character. It will not teach you a truth, but of an error committed ; and teach the method of escape. The tree is true to itself ; and I to myself. If I know enough of -myself to put the best questions to that tree, it will yield me the best lessons of benefit — lessons which the woodman does not get, nor the bird that sings upon its boughs, neither the squirrel that feeds upon its fruit. Yet there remains to the woodman, to the bird, and to the squirrel, other benefits in the tree — to obtain which I have neither the disposition nor the power. Thus, the same tree, when tempted forth, will serve and benefit a hundred individualities, a hundred forms of matter ; the earth, the water, the atmosphere, bird, quadruped, and mankind. Its power to do this, however, lies not so much in itself as in its inter- rogators. " I will go into the desert and dwell among ruins," said Volney ; " and will interrogate ancient monuments on the wisdom of past times." He asked the past for its history of evil in the world ; and it answered him. QUESTIONS AND ANSWERS. 25 If you perceive not my meaning — because of the new dress my thoughts may have assumed — you will never- theless get something. What I mean to mean you may not see, but you are very likely to see what I do not ; and }'Ou might impart to me, in the next hour, that which I have now no power to communicate. The pathway to one Truth, perhaps, I can now show you. But, while on this path myself, in the service of point- ing out the road to you, I may suddenly learn a new truth, admonishing that this is not the road for me to travel. Or, I may behold additional reasons why I should not fail to pursue it, and reasons, also, why you should not. I define, to your minds, my position. But if you cannot see my reasons, nor the legitimacy of my position, in you lie the power and the liberty to go on without me. And as the new path breaks upon you, and you fail not to best employ all you have and meet, even so may you obtain bread from what, in the dis- tance, appeared to me to be stones ; and health, also, from what I call poison and disease. The cicuta-plant yields honey to the bee, who instinctively knows how to question it ; to man it would yield bitterness and death. The bee questions the flower, and man the bee ; which answers through geometrical avenues — bleeding forth at every pore the life-elements of sweetness. Let each, therefore, be himself ; but if he would help 26 THE PIIILOSOPnT OF his condition, he must use his neighbor well ; for, at most, we can help ourselves only by proxy. The web of life is to be spun. And man, like the spider and silk-worm, must work from within ! The benefits of Individualism, so manifold, so complicate, escape the consciousness of those who depend, too constantly, upon externals for sympathy and support. That we are ben- efited by everything, without, and within, in proportion to the justice with which we treat it, is not yet practi- cally recognized on earth. I say, justice; because it is superior to all the humanities — to sympathy, benevo- lence, philanthropy ; for Justice comprehends all — and is, therefore, the highest manifestation of true Religion ! Yon aged oak — solitary, stalwart, and grand — lias not yet declared itself to the world ; because, simply, the world has not known how to question it. Opulent with great quantities and qualities of matter — self-defended against storm and tempest by its oion strength and armor — it stands a stranger yet to man. It is a stranger to itself not less ! Who knows what else it can do, be- side making ships, sideboards, or kindling the cottager's lire? It remains yet to be questioned. Where is the man who knows enough of himself to do it ? What there is hidden in the recesses of my being, I have no power as yet to divulge. I yearn for the right man to come, from any degree of life, to put to my soul QTJESTIONS AND ANSWERS. 27 the right questions. For then I shall answer him with thought and articulation, at once so profound and beau- tiful, so truthful and elevating, I know not when I could recover from self -astonishment. But in all this arcanum of " questions and answers," there are truths in man which only a woman can elicit ; and powers in woman that come forth only at the mandate of mascu- linity. Innumerable are the persons from whom ascends the mournful cry — " Alas ! not one can understand me — by no congenial spirit am I comprehended ! " This insupportable agony, this ungratified desire for appre- ciation, in sensitive and cultured natures, attains unto speech. They spend precious moments in inward acts of self -commiseration. They weep when relief is nigh ; but, sometimes, the feeling becomes too deep for tears ; then silence, like the drapery of night, throws its mantle over, and folds in, the soul — saying, " Peace,. be still." They sing the saddest songs. They write poetry, per- vaded with an indefinite grief. But persevering in expression, they gain at last a result, of all ends the most important, but which the mind, in its ignorance of nature and adaptations, know not how or where to seek. For thus it is that the sorrows of the " Five Points " have arisen into literature. The degradations of imbruted men, and the execrations of abandoned THE PHILOSOPHY OF women, have been translated into the English language. And the plaintive cry of " Hot Com " is heard in fash- ionable parlors — uttered by pet-lambs in magnificent folds, whose shepherds are Wall-street bankers, perhaps, and South-street commercialists. Thus the heretofore unappreciated see the pathway leading at last to justice and satisfaction — obtaining a literary notoriety which promises popularity in the fulness of days. Self-comprehension, however, though always to be aimed after, will ever remain above the capacity of the comprehending faculty. Even so, Reason cannot tell what Reason is ; but what it is not, that it can easily decide. What men call Conscience — the summary con- clusion of all the functions of Mind — I term Justice. But what justice is, no man's mind can determine ; but an injustice, this the faculty quickly decides. " What God is," says a German thinker, "I know not; but what he is not, that I know." Forever will this fact in man's nature — this power of positives to determine only negatives — keep his soul folded in more or less of mys- tery. Man is the Indefinite world ; because subsisting between things and ideas, between the finite and the infinite. Many philosophers, becoming wearied with the ever- recurring contradictions and paradoxes of human nature — acting foolishly when wisdom was appropriate, mani- QUESTIONS AND ANSWERS. 29 festing insufferable weakness when strength was de- manded — have allowed themselves to grow cynical and sarcastic. The human world disgusts them ; and so, like Diogenes, they spend their days in petulant misan- thropy. Mr. Emerson says — " I knew a philosopher, who was accustomed to sum up his experience of human nature, in saying — ' Mankind is a damned rascal.' " Perhaps it was a gush of this impatience of human par- adoxes which caused the Nazarene to whip the "money- changers ;" not less to denounce many as " serpents " and " vipers " worthy only of Gehennal damnation. Man is ever the indefinite — but he must be questioned. No sooner do we suppose ourselves fully analyzed and finally classified by some new phrenology or anthro- pology, than we suddenly break out in a fresh spot — provoking ourselves and our dogmatizers equally — with new mental exhibitions ; with new characteristics, for which no science, no religion, no bible has provided laws and adequate explanations. And so, in spite of all arbritary restrictions and canonical injunctions against self-reliance, we are peremptorily thrown back upon our own centre — to begin another series of questions and answers toward self-comprehension. Of course, one may say, the history of man remains the same, in sub- stance, from age to age : that no new law is developed from him ; but there is, I think, one thing in which 30 THE PHILOSOPHY OF mankind continue homogeneous — viz. : in the immuta- bility of their changeability. It is this law of Unity, in Variety, which we yearn to understand. But the great end to gain is, the converting of every- thing into a benefit. On yonder mountain's side, you behold the joyous brook leaping down to nestle in the lap of the- valley — like a fleet, happy child, hastening to play with the grasses and flowers on the plains beneath ! Was it made for play only ? Can it do nothing more ? Yea. The thirsting cattle may drink great draughts of strength from its rippling bosom ; and the meadow-lark, seeing itself reflected, may sing all the sweeter to the children of men. And is that all ? Can no one bring out of it a still greater service ? Verily, it can accommo- date man deeply, if man knows how to help it to bestow accommodation. The mill can be driven by that stream ; it can work and play at the same moment ; suffering no impoverishment thereby. But it knows not its own power ; it waits for interrogation. The Blackstone river, beginning in Massachusetts and flowing through a portion of Rhode Island, hastened along, babbling and silent by turns, for thousand of cen- turies. How long it flowed iu solitude ! But the red man's canoe rode on its surface ; yet the aborigine knew not the river. At last, the white man came, who know how to put the idle tide to service. He built an QUESTIONS AND ANSWERS. 31 obstruction across its course. As the human mind stops at an interrogation, so did this strong dam arrest the waters. As a sequence, the tide set back, spreading over adjacent margins ; and then, with the power of accumu- lated weight, ran vigorously through the new channel made for it, against an intercepting wheel, which, turn- ing steadily upon its axis, imparted motion to the mech- anism of a Cotton Mill. Did that river know before its power to bless ? Could it set itself to the work ? What it was, it knew not. Its power was concealed from itself, and rolled and flowed indolently. But now, this playful, musical, beautiful stream supports no less than one hundred and thirty great cotton, woollen, and other factories ! It gives drink to the thirsty cattle no less ; it waters the meadows no less ; it talks and dashes along as light and as free as it did centuries ago ; is as beautiful to the eye as when but " sweet sixteen ; " gam- bols as cheerfully over rocky terraces ; leaps as fearlessly from height to depth as ever it did ; and yet, because it has been appropriately questioned, it turns something like two million spools and spindles between Worcester and Providence— ^.comprising about fifty miles only of its original play-ground.* While in idleness, it had no in- * " So great have been the improvements effected in spinning- machinery, that one man can attend to 1,038 spindles, each spinning three hanks, or 8,264 hanks per day; so that, as compared with the operations of the most expert spinner in Hindustan, the American operator can perform the work of oOO men." 32 THE PHILOSOPHY OF telligent admirers ; for such, by nature's law, is the fate of all drones. But now, it is the chief delight of hun- dreds of working-men and working- women, who, though they may not stop the haste of labor to gratefully re- member the service by the river rendered, yet derive their sustenance from year to year, by waiting obediently upon wheels and spindles which buzz and whirl at the gentle, but imperious, pressure of its ever-flowing tides. Does it suffer loss ? Does the sun lose light by paint- ing daguerreotypes ? Does the soul lose life by think- ing. Nay ! The stream flows on and widens into the greater river, bearing up ships and steamers, and still onward to the ocean. Thence it ascends in vapor, forms numberless fleecy clouds, fills the artist's soul with love and lessons, and, in the fresh forms of beauty, returns, perhaps, to its original source. It may thus live over and over again its useful and beautiful life. And so, it works in its waywardness — and plays with powers it knew not — bright as the birthday of flowers, thread- ing its way through the feathered grasses and along ver- nal, verdant plains ; boisterous in places as the Dela ware ; in spots as beautiful as the Hudson ; and almost more industrious than the famous Merrimack ! So, too, is man idle — till the world interrogates his nature. By putting the right questions at the right QUESTIONS AND ANSWERS. 33 time, and in the right manner, a human mind may be measurably revealed to itself. In this art lie all true methods of education. " Know thyself," said Pope, " presume not God to scan." There is rich wisdom in such counsel. Because, to be intelligently introduced to one's own soul is to go reverently into the presence of all the God the soul can ever realize. Than this there is no deeper, no wider, no higher revelation. But the soul cannot ques- tion itself ! Man must put this question to Nature ; he must be free to do this ; and free, not less, to answer questions which Nature puts to him. No trammelled and bigoted sectarian, heathen or Christian, can be free to do either ; and so such offend the law and take the penalty of injustice ; causing meanwhile world-wide suffering through the ties of inseparable sympathies. All past catechisms contain questions put by the world, while yet in its teens, and may therefore be pardoned by this maturer era. But what questions now appear? Who shall ask? "Who shall answer ? We must have no more dogmatism ! Come, then, ye children of experience, let us hear your words : speak ! and the world will accept all the truth ye can give. Let the right voice sound, and lo ! like the musical throbbings of the peacefully rolling sea, our spiritual enjoyments will swell — extend and expand, 34 THE PHILOSOPHY OF waving and surging forward — till angels in higher worlds receive refreshment and grow more beautiful, even as we drink from wells which spring out of the dark and dreary earth. The law of questions and answers regulates the world. In all things we behold a law of association : what does it mean? Insect, bird, and quadruped, progressively recreate each other — forming, in their conjunctions, a brotherhood: why do they exist ? What bible answers ? Where shall we go for wisdom % Sanguinary wars, sep- arating souls from the bodies of men, scourging fami- lies and nations : why do they exist ? What and where is God ? What are his laws ? Are we immortal ? If so, what for ? If not, why not ? Who shall answer % " Eureka!" Man must ooth desire and learn to an- swer every question he finds the power to ask ! Herein lies the cause of all progressive development. Hunger asks man, " Do yon know how to satisf}^ me % " and man tills the ground. Fatigue asks man, '•' Do you know the means of rest ? " and man invents beds and furniture. Love asks him a question: and he seeks companions. Wisdom asks : and man looks towards the Infinite. Science asks: and man studies the Finite. Philosophy asks : and man studies the Indefinite. Rea- son asks : and man seeks to familiarize himself with himself — to harmonize the other two worlds. Human- QUESTIONS AND ANSWERS. do itt asks : and Humanity, ever hopeful, ever promising replies, "Be joyful, O ye dwellers of earth, for THERE SHALL BE AN ERA OF UNIVERSAL PEACE AND UNITY ! " THE ASSEMBLY'S SHORTER CATECHISM, REVISED AM) CORRECTED. Eveet century that rolls over the earth adds another volume to the world's Library. Each page presents a kind of daguerreotype impression of some event, acci- dent, circumstance, "or development. And each person is certain to write something ; the high and the low, alike, are authors. Every individual thing also — the tree, the bird, the flower, the animal, the fountain, the sun, the star — is a faithful contributor to the pages of this mystic cohesive Record. We transfer ourselves to the life of Posterity, physically and spiritually, as hill- side streamlets flow onward to create the Ocean. Hence, every person has an immortal influence ; even in this, the embryological sphere of human existence. On turn- ing over and perusing the recently-written pages of this century — especially those contributed by the advancing portions of our race — I observe the frequent recurrence of important questions, physical, social, moral, scientific, spiritual. These questions conclusively prove that the earth's inhabitants experience dissatisfaction with the 37 answers given by revered sources of instruction. Theo- logical monopolies, if out of time, antagonize individual progress ; scientific discoveries should not outnumber advancements in theology and religion ; an opinion which, within five years, has acquired prodigious strength and unparalleled popularity. Encouraged, therefore, by the kind reception which several great improvements in the Arts and Sciences have met with among able and fearless classes, and believing such minds will welcome theological improvements not less hospitably, I proceed to introduce a revised and corrected edition of the world-renowned Assembly's Shorter Catechism ; and it is sincerely hoped that the alterations and emendations here presented, although similar to the Westminster method of asking questions and giving answers, will not be adjudged uncharitably, nor pronounced by any theo- logico-monopolist to be an actionable infringement upon its- predecessor. Beginning, then, with the best and most peaceful understandings between the past and the present, I venture the presentation of responses, to Im- portant Questions — in accordance, of course, with my conception of teachings evolved by the Harmonial Philosophy. What is the chief end of man ? Man's chief end, in shortest speech, is endless pro- 38 gression ; to do good, be happy, get wisdom, and aspire calmly toward perfection ; to become harmonious even as his Father-God and Mother-Nature are harmonious. "What rule have Father-God and Mother-Nature given to direct us how we may obtain these ends ? Our Heavenly Parents have given us a rule in the spiritual constitution of our being ; also, in the conform- ations of man's outer form ; and on a still broader scale, in the constitution and lyrical harmony of the surround- ing Universe. What is this rule called ? By Sensualists — Pleasure ; by Religionists — Scrip- ture ; by Harmonialists — Progression. Who are most correct ? Those who, regardless of outward authority, seek Pro- gression. Why do you think them most correct ? Because sensualists or materialists aspire after Pleas- ure as an end / Religionists aspire after Truth, as it is in favorite creeds and formularies ; Harmonialists as- pire after eternal life and endless improvement; of which Pleasure and Truth are the incidental develop- ments and ever-healing concomitants. How many persons are there in the Godhead ? There are in the Godhead and Godbody (that is to say, in the imperishable Mansions of Father-God and REVISED AND CORRECTED. 39 Mother-Nature) all the persons that were ever developed on any star in the firmament or on the earth beneath ; all men, all spirits, all angels, all archangels and ser- aphs, which people the immeasurable spheres of life and animation ; for we live and move and have our being in the Divine Existence, " whose body Nature is, and God the soul." What are the decrees of God ? The decrees of God are the eternal laws of his vital S3 T stem ; written upon the constitution of Man ; and re- published whenever a Child is born. What are they called ? According to recent discoveries we term them Asso- ciation, Progression, Development. Do these decrees — the laws of Association, Progression, and Devel- opment — apply to Individual Man ? Yes, but only in that stupendous application of ideas which recognizes man as a microcosmical part of the Universal System. What, then, are those decrees of God which concern the immediate government and salvation of man ? All animated beings, especially mankind, are regu- lated by fixed laws— -physical, organic, spiritual — the first determines the relation of the body to every other object, its temperature, its elasticity, density, etc. ; the second determines the relation of the organic or vital requirements of the body, and regulates the supply to 40 the demand ; the third determines the relation of the soul in its friendships and sympathies for things both seen and unseen, temporal and eternal ; and, as implied by this admirable code of decrees, the happiness or misery of individual man is proportionate always and everywhere, before as well as after death, to his obedi- ence to, or transgression of, these divine mandates. How can we ascertain these laws ? By the employment of our intellectual and social and spiritual faculties. Each law, and its positive require- ments, can be perceived only by those parts or faculties or functions which it (the law) is designed to govern and harmonize with the system of creation without. What do you mean by this ? I mean that the body, by means of its sympathetic nerve, is itself qualified to perceive the relation subsist- ing between it and all other objects and bodies ; that the intellectual faculties, by treasuring up such observa- tions, create a science of gravitation, juxtaposition, etc. ; on this principle, of like seeing and comprehending like, the organic and vital functions perceive the chem- istry of foods, fluids, odors, flavors, sounds, sights, colors, and the like ; the social and affectional principles ap- prehend the nature and valuation of friendship, child- hood, conjugalism, and universal identification and unity of human interests and attractions ; and lastly, the spir- REVISED AND CORRECTED. 41 itual faculties on the upper brain put forth their mar- vellous far-comprehending powers toward those stupen- dous, beautiful, vast, attractive, sublime, divine, celes- tial, and supernal Realities which exist rudimentally on earth but fully bloomed and blossomed out in the higher Homes of the Soul. Human beings, therefore, may be physically happy and socially miserable, or vice versa, may en joy the spiritual and suffer in the organal de- partment of existence, according as they conform to or transgress the law which is designed to control and gov- ern such department. Thus, each part of man's nature hath its immutable regulating principle, which is of ne- cessity the source of beautiful benefits or of painful penalties, a cause of happiness or of misery, just as the possessor may by his life decide. How does G-od execute his decrees ? By living in accordance with the unchangeable prin- ciples of his own physical and mental being ; by uni- versalizing his spirit, and making the humblest things examples of his love and wisdom. What is the work of creation ? There is no creation ; but formation perpetual. How did God create man? God did not create man. Man came from Nature's matrix as a child from its mother's womb ; a Product of 42 the assembly's shorter catechism,. Nature ; and, like a child, looks to her for all sustenance, entertainment, and instruction. What are God's works of providence ? All things in the universe ; nothing is especially de- signed ; everything comes forth in its natural order and discreet degree; according to laws which are without variableness. Did our first parents continue in the state wherein they were cre- ated ? Our first parents, when they discovered that they were endowed with intellectual perceptions and physical necessities, began to bestir themselves in accordance with instincts of discovery and self-preservation. They began to learn, to suffer, to subdue. Marriage and mechanism were found to be inseparable ; as with the little birds which are compelled to learn how to build nests for their young. On this principle, though upon an exceedingly low scale of existence, our first parents slowly advanced from a state of ignorance to compar- ative enlightenment; yet they were the veriest barbar- ians when compared with any portion of the Anglo- Saxon race. Did our first parents never fall from innocence ? They could not, because they never stood erect. They began physically and mentally in the lowest part of the valley of human existence; hence, as there was no REVISED AND CORRECTED. 43 " deeper depth," a fall was impossible. Yet they have stumbled often in ascending the hill of progressive de- velopment. How can you prove this assertion ? By the blessed and even infallible scriptures. What scriptures do you refer to ? The scriptures which the true eternal God has written. The whole universe consists of sentient beings, each of whom is an express word of the Supreme Being. Na- ture is a book whose every sentence proves the ascension of man from a small point of life ; the first productions of Nature are inferior to her every subsequent unfolding. What is sin ? Sin is a name for excess; a mark missed by man in his development ; a ditch, into which, when with ignor- ance or passion blind, we stumble for a season. What is the sequence ? TVo get pervaded, perhaps saturated, with its pollu- tions. The deeper we plunge, the more polluted ; so exceedingly soiled at last, that we dread to fmd our- selves in daylight, We therefore (mentally) go into outer darkness ; shirking the sun and gaze of honest eyes, because of our debasement. Did all mankind fall in the first transgression ? Nature, through all her parts, is regulated by the 44 same changeless principles — one being the law of pro- gressive improvement ; hence, descending from the pri- mal races by ordinary generation, posterity is benefited, not injured, by primitive misdirections; for so great and powerful and just is the Divine Spirit, that all evil is overcome by good, -and one of the original mistakes of our remotest ancestors has proved more valuable as a means of victorious achievement in righteousness than a million acts of passive rectitude or negative goodness. Because such acts, like man's primitive misdirections, are not the result of voluntary affection or intelligent choice, based on adequate experience — but mistakes and acts, on the contrary, stumbled upon and kicked out of the sands of Progress, even as the precious diamond was thrown up into open day and proverbial celebrity by the undesi^nino- toe of a wandering savage — in which there exists neither merit nor demerit, but discovery, nevertheless, and benefits innumerable. Into what state did the fall bring- all mankind ? What is theologically called a " fall " was in truth the greatest benefit to mankind ; it developed physical in- dustry, beautified the soil, and improved the climate, exercised the intellectual faculties, evoked the senti- ment of association, and awakened the spiritual affinities ; in short, according to this oriental myth, it drove the Aristocratic Family from velvet lawns, from paths lux- REVISED AND CORRECTED. 45 uriously ornamented with flowery carpets, from the presence of ceaseless perfumery, from rustic chairs not the product of pleasurable invention and victorious toil, from natural-tufted sofas 'neath the graceful arches of magnificent trees never planted or treated by human hands, from the lascivious pleasing of the lute-like song of paradisaical birds, from the flowing of rivers whose indolent powers had never pressed the ponderous wheel of a cotton-factory or the pioneer's saw and grist mill ; therefore, the fall was in fact the first step up that hill which leads to manly enterprise and womanly independ- ence — the democratic road to useful Knowledge. Wherein consists the sinfulness of that state whereinto man en- tered? The sinfulness of that original revolution in the habits and manners of the Adamic Aristocracy, consists in the fact that, according to the account, the act was not a result of pre-dctermination, but of mere " idle curiosity " to taste, ad libitum, all fruit indigenous to that sunny soil ; in a word, the sin (or pity) consists in the procras- tination, in the lack of industry and self-sustaining ef- fort, which characterized the reputed first pair, and which they have transmitted to all labor-dishonoring portions of mankind. What is the misery of that state whereinto man entered ? The misery to idlers and aristocrats consists in the discovery that all true success and permanent distinc- 46 the assembly's shorter catechism. tion depend upon sincere active individual Enterprise ; regulated by principles of justice, truth, love to man, reverence of Father-God, and temperance in all things — a misery familiar only to those who desire to live on " the labor of others," who desire riches and authority even at the expense of the Poor, who love Notoriety and Popularity devotionally, and not Truth for its own sake. Did God leave all mankind to perish in this state ? Blasphemous question ! How can an omnipresent and unchangeable God withdraw his spirit from man, whose every drop of soul-life is derived from the eternal Fountain ! Did God elect some to everlasting life, and others to endless de- struction ? God is the Father of the spirits of All men. Hence all men have their entire existence in the one omnipres- ent Spirit of Deity. Think you that the Whole can be happy when many of its parts are miserable? Human souls are detached individualized personifications of the Deific Nature and Essence ; and the imperfection or destruction of a single detachment would, like the loss of a wheel from a perfect watch, impair the goodness and derange the infinite precision of the Universal Mechanism. Who is the Redeemer of Man ? If by the word " redemption " you mean improve- ment in all things natural and spiritual, then man's REVISED AND CORRECTED. 47 redeemer is Wisdom — the beautiful Son of a holy nup- tial blending of Love and Knowledge ; the soul's " Christ- principle " — a natural prophet, a prince of peace, a spiritual priest, a God-inspired king of that kingdom which is within you. How can Wisdom, being the sum of human attributes, save man ? By opening the soul to a perception of things spirit- ual, angelic, celestial, and heavenly. Like a peach which treasures up the perfections of the entire tree which produced it, so Wisdom attracts together all the beauties of the affections of both Love and Knowledge (as explained in 4th vol. of Great Harmonia), and thus opens the soul's portals to Infinite Love, to Eternal Truth, to Father-God, to Mother-Nature. What benefits do believers receive from Wisdom at their death ? Pure Wisdom, having opened to the soul a glorious consciousness of the existence of a better and less rudi- mental world Beyond, brings a great peace into the mind and surrounds the believer's bed with many spirits and angels. What benefits do believers receive from Wisdom at the resurrection ? At the resurrection, believers, being raised up imme- diately after the heart ceases to throb on earth, shall be acknowledged in the Spirit-Land by welcoming hosts of friends, and thus, unlike disbelievers, be made direct 48 the assembly's shorter catechism, partakers of that full enjoyment which the harmonious only know. What is the duty which God requires of man ? The one true eternal Father-God requires of man faithfulness to the dictates of his highest attractions. (See questions on "Life.") To do right from a sense of duty, or obligation, or fear, as most people permit them- selves to do, is far below that exalted motive which prompts noble natures to do good and speak the truth to gratify their attractions. What are man's highest attractions V Man's best and highest attractions take their rise in the superior part of the brain called the wisdom-region ; that is, in the organs of benevolence, veneration, con- scientiousness, firmness, self-respect, hope, sublimity, ideality, marvellousness, and love of Truth. What did God at first reveal to man for the rule of his obedience ? God, by living in man's soul from the very beginning, revealed to his religious or wisdom faculties this law — " to be carnally-minded is death ; to be spiritually-mind- ed is life and peace." How did God reveal this law ? God revealed this law, first, in the common relations subsisting between man and man ; second, in the " still small voice" of integral perception of justice, called Intuition ; third, by the various spirits and angels who REVISED AND CORRECTED. 49 presided and still continue to watch lovingly over tlie earth, and who sometimes spoke in visions to young men, in dreams to women, and through commandments to re- ligious chieftains. ■ » Where is the moral law summarily comprehended ? The moral law, which signifies the immutable princi- ple of Justice everywhere manifested in the superlative Constitution of Father-God and Mother-Nature, is summed up and most beautifully expressed in the body and soul of Man. Where is the moral law truly visible ? The moral law is fully and practically exhibited and fulfilled wherever a human being has attained entire Harmony — to the fulness of the stature of a perfect Man in Love and wisdom — by obedience to his own di- vinely-originated and supernally -authenticated twelve commandments. What is the sum of the twelve commandments ? The sum of the twelve commandments is, to do good and harmonious works, for the redemption and ennoble- ment of your fellow-men. Such works to be purely " good " must be wrought regardless of age, sex, com- plexion, belief, or reputation; because the Human Race is but One Family — all members of one body — in which there is neither Jew nor Gentile, Xazarene nor Greek, Ethiopian nor Anglo-Saxon. 50 THE ASSEMBLY'S SHORTER CATECHISM, What is the preface to the twelve commandments? The preface to the twelve commandments is in these words : " Write me as one who loves his fellow-men." What does the preface to the twelve commandments teach us ? The preface to the twelve commandments teacheth us, that because man did not originate himself, but came into existence involuntarily as the Child of Father- God and Mother-Nature, therefore to love and improve and render happy the pathway of human beings is the best and highest and most acceptable homage the soul can pay to the " Great First Cause," which was before all things and in which all things exist. What is the first commandment ? The first commandment is : " Obey the normal require- ment of Self-Love ; " which is the Central principle of What is required in the first commandment ? The first commandment requireth us to know and ac- knowledge the wisdom of Father-God by perceiving this law of Self-Love to be the foundation of all indi- vidual rights and liberties. What is forbidden in the first commandment ? The first commandment forbiddeth both the extreme and the inverted practice of this central iVif'ection ; the penalty of disobedience being both immediate and re- REVISED AND CORRECTED. 51 mote, and, while persisted in, never detached from the transgressor. What is extreme and inverted practice ? Extreme Self-Love goes time-serving, fortune-hunting — full of baseness, being at once egotistical, illiberal, mercenary ; while inverted, it produces opposite effects — not nobleness and magnanimity, but self-abnegation, lukewarm carelessness, and personal filthiness, as ex- plained in the Great Harmonia. What is the second commandment ? The second commandment is : " Obey the law of Con- jugal Love with all thy heart and with all thy mind ;" for out of the operations of this principle springeth the myriad generations of men, spirits, and angels. What is required in the second commandment ? The second commandment requireth the receiving and the keeping of all pure and spiritualizing concep- tions of the true marriage relation ; the central concep- tion being, that Man and Woman are the twofold mani- festation of One existence, each acting in the other as a Messiah throughout eternal worlds. What is forbidden in the second commandment ? The second commandment forbiddeth the prostitu- tions of Extremism and the pollutions of Inversionism ; also the telling of all anecdotes, and the reading of on- 52 the assembly's shorter catechism, clean books, which tend to breed unchaste emotions in the soul. What are the causes of conjugal misfortune ? The causes are, first, ignorance of the use and holi- ness of marriage ; second, a lack of spiritual culture among those who, in other respects, are intelligent and exemplary persons ; third, a transitional fact incident to the slow growth of the ages. What is the third commandment ? The third commandment is : " Obey the law of Pa- rental Love with a pure and reverent devotion ; " for the foundation of the world is Childhood ; and the happi- ness of future spheres bubbles out of terrestrial foun- tains. What is required in the third commandment ? The third commandment requireth that parents should respect the rights of the babe before birth by abstaining from all blood-love indulgence ; also, after its introduction to objective life, that parents and guardians open many liberties to offspring, and teach the awak- ening faculties quietly and only as they ask questions ; until the season has arrived when physical industry and mental discipline become both natural and necessary ; then the Ilarmonial Institution should go on with the requisite process of harmonizing the body and mind of the young. REVISED AND CORRECTED. 53 What is forbidden in the third commandment ? The third commandment forbiddeth all inharmonious examples by parents in the presence of the young : euch as intemperance, the use of tobacco, the excessive use of meat, the habitual drinking of tea or coffee, vul- gar habits, profane words, lack of punctuality in prom- ises, deceptive or evasive answers, expressions of pre- judices against neighbors, reiteration of slanders, op- position to persons who differ on religious questions ; also every species of irreverence which could generate laxity of moral principle or blindness to the Divine Ex- istence. What is the fourth commandment ? The fourth commandment is : " Obey the law of Fra- ternal Love with all thy soul and with all thy under- standing ; " for this is that principle which binds man to man in the vast brotherhood of races and nations. What is required in the fourth commandment ? The fourth commandment rcquireth the exercise of that ennobling sentiment of fraternal " charity, which thinketh no evil ; " as in thine own household so also in the habitations of thy neighbor; because, to the truly gifted in Wisdom, there is nothing unclean nor unrighte- ous absolutely, except in the sense of mis-adaptation or substitution of lawG and conditions ; such, for example, as a man adapting himself to habits of body which are 54 just only to some animal, or substituting for the govern- ment of civilized races despotic and warful laws which belong in justice only to savage and barbaric genera- tions. What is forbidden in the fourth commandment ? The fourth commandment forbiddeth all transgres- sions of the principle of Fraternal Love. Therefore, all theological distinctions are forbiddden. What examples can be given of mischievous theological distinc- tions ? There are many such examples in ecclesiastical his- tory ; and yet more in the blood-stained history of be- wildered lmmanitv. The Old Testament recognizes Masters and Slaves. Kings and Subjects are presented in bold distinction. I hear insulting and unfraternal words concerning plebeians and patricians. I hear merciless sermons concerning the good and the evil, the sheep and the goats, the elect and the reprobated, still resounding from pulpits as cardinal portions of the gos- pel. The genius of this doctrine is utterly opposed to the fraternal welfare and peaceful progress of man- kind. The fraternal interests of the world are divided by it ; every man against his neighbor. The unity of history is marred by its promulgation. It retards the growth of the universal sentiment — " Ye are all breth- ren." All human history must be regarded as the REVISED AND CORRECTED. 55 growth of a Tree — first, the little germ ; then, its sub- soil expansion ; then, the going forth of diverse roots from the germinal point ; then, the ascension of a tufted column from the centre ; then, the appearance of thorns on this body, and sometimes unsightly excrescences ; then, the reproduction of the underground roots, with all their beautiful eccentricities, in the form of over- ground branches; then, an infinite reduplication of these in the shape of twigs starting out of branches ; and lastly, buds of promise break forth on each extrem- ity — prophesying and proclaiming the approach of blossoms, and from blossoms, Fruit. So should the his- tory of mankind be studied ; no complaint of evil, no pulpit scolding, no canonical profanity. One time the Eace brings forth only thorns, at other times dry limbs without beauty, then beauty without energy, but all in proper season ; and, in due course of this progression, the whole is begemmed with an infinite fruition — all pure, all noble, all Harmonial ! What is the fifth commandment ? The fifth commandment is : " Obey the law of Filial Love with all the spontaneousness of thy grateful spirit ; " for it is this beautiful principle which links inferior to superior, animals to the human world, and mankind to the interior and spiritual. 56 the assembly's shorter catechism, What is required by the fifth commandment ? The fifth commandment requireth the honoring of " thy father and thy mother " because they were instru- mental in giving you an eternal individualized exist- ence ! Gratitude is next to generosity. But this Filial Law does not require a child to obey a foolish or intem- perate parent.; nor slaves to yield themselves blindly to the dictum of self-constituted masters, who appropriate rights and assigns only duties to those who serve them ; for no human being is obligated by any natural (or di- vine) law to sacrifice individual " rights " in order to per- form " duties " imposed by those arbitrarily vested with authority. What is forbidden in the fifth commandment ? The fifth commandment forbiddeth the neglectinc- of this Filial homage which is due to every person, idea, or truth, that giveth evidence of superiority and innate righteousness. All contemptuous treatment of a hu- man being — all scorning of those who live in poverty ; all supercilious mannerisms toward those who labor in field, workshop, or kitchen ; all trampling upon the rights of others ; all mocking and jeering and hissing and hooting at that which (without due investigation) is pronounced prejudicial to morals and religion ; all irrev- erence and politico-sectarianism manifested toward the inhabitants of foreign countries and principalities, either REVISED AND CORRECTED. 57 in thought or speech ; finally, and in short, all voluntary transgressions of this Filial Principle in reference to man on earth, to spirits in the heaven, to angels in the spheres, to seraphs in the constellations, or to Father-God in the nuptial embrace of Mother-Nature — is positively forbidden now and forever. What results will follow obedience to tlie fifth commandment ? The results of obedience will flow like crystal waters through the garden of the soul. The effects are beauti- ful and saving like deathless flowers shedding immortal fragrance o'er the path of life — Gratitude, Generosity, Patience, Devotion, Moderation, Justice ! — these are the jewels which beautify the true child of Nature, having the power to bring long life and prosperity. What is the sixth commandment ? The sixth commandment is : " Obey the law of Uni- versal Love with the total ingenuousness of thy inmost nature ; " for it is this uncircumscribed principle which circulates and throbs through all the veins and arteries of Humanity. What is required by the sixth commandment ? The sixth commandment requireth each individual to identify his peace and prosperity and happiness with that of every other. Isolated being and unaided doing are not compatible with true humanity and permanent progression. Universal Love is founded in the vivifying 58 essence of universal existence, and sliould regulate the highest and noblest impulses operating in the broad do- main of Human Nature. What is forbidden in the sixth commandment ? The sixth commandment forbiddeth all selfishness and all isolated strife for wealth and power. Monopolistic enterprises and competitive industry are forbidden by virtue of this principle. By a philosophical analysis of what are termed man's vices and passions, I discover that, with few exceptions, the worst and most discordant manifestations of character are engendered and fortified in the strong entrenchments of political, ecclesiastical, and social Institutions. How did these institutions originate ? These tyrannical arbitrary institutions (which despo- tize mankind and develop subversive effects) originated from man's ignorance, and not from man's depravity ; although ignorance gives rise to a multitude of ungov- ernable propensities which Wisdom alone can calm and beautify. It should be steadily remembered that Man (and the whole race also) is a progressive Being. His life and deeds at different periods of the world, like hands on a dial, indicate the order and degree of his progression. And " regeneration " is a perpetual phe- nomenon of human existence. The elevation and ex- pansion of man's affections into Universal Love, is the REVISED AND CORRECTED. 59 perfect fruition of the tree of Life; the result of no miraculous " change of heart," but of perennial growth in love and wisdom. When this commandment is obeyed, the various races will shake hands through mutual organizations of interests, and a stupendous har- monial temple will overarch the world. What is the seventh commandment ? The seventh commandment is : " Obey the gospel of use" — for this is the first manifestation of the principle of Wisdom. What is required by the seventh commandment ? The seventh commandment requireth us to use all things which minister to the growth, ennoblement, and happiness of our physical and mental being. There is not a blade of grass, nor a grain of sand, but may be set in accord with the key-note of man's need s. Subj ective wis- dom seeks objective existence ; giving the artist an intelli- gent impulse toward the appropriation of colors, and the beauty-lover a desire to embellish his habitation with picturesque results. The man of uses, whose mind is devoted thereto, is a man of effects and details ; the ex- act sciences and constructive arts are outworks of this law. When we render useful any element in nature — when we work to fill a useful position in the living world, when we convert a misfortune into a means of success, when we set in serviceable operation a physical 60 or intellectual gift, when we triumph over a fault by- compelling it to wield a good influence, when we stand god-like over the volcano of rash and uncontrollable affection and roll back the burning tide of consuming passion at the very moment when the fire and smoke of prostitution and profanation overshadow the citadel of inward purity — then do we obey the seventh command- ment. What is forbidden in the seventh commandment ? The seventh commandment f orbiddeth the desecration of any natural object by misapplication; also the prof- anation of any function or faculty by misemployment. For example, using a cow or ahorse, a woman or a man, to do work in harness which electro-magnetic forces and steam or caloric could do quicker and better ; employ- ing the hand to strike a brother ; using the tongue to moisten tobacco or to give free expression to inelegant words ; using the lips to pray to God or to imprint the betrayer's kiss ; using memory as a trunk for that un- culled and wasteful rubbish which may accumulate in the journey of life; using the knowing faculties to outwit and overreach a neighbor ; employing the poetic impulses as angels of light to engulf a fellow-being in conjugal abandonment; using the powers of clairvoyance for selfish ends and mercenary enterprises ; all this, and in- finitely more, is forbidden in the seventh commandment. REVISED AND COERECTED. 61 What is the eighth commandment ? The eighth commandment is : " Obey the gospel of Justice" — which is the second manifestation of the principle of Wisdom. What is required in the eighth commandment ? The eighth commandment requireth of ns the " lawful procuring and furthering of the wealth and outward es- tate of ourselves and others ; " also requireth every one to seek to establish an equilibrium of interest and duty, so that no one will be called to do that which is not in accord with the highest justice. For example, the law- yer is mostly interested in human misunderstandings, the physician in human sicknesses, the clergyman in human subjection to outward institutional authority ; while, at the same time, the lawyer's duty is for peace on earth, the physician's for health on earth, and the clergy- man's for individual harmony and self-legislative sover- eignty. Hence our present social relations generate every species of injustice ; which, while perpetuated from necessity, is by all acknowledged to be unwelcome. What is forbidden in the eighth commandment ? The eighth commandment forbiddeth whatsoever may infringe upon the rights and liberties of others. O Earth ! thrice beautiful thou, and fit for the young spirit's early unfolding, when men love justice and live it. Justice ! the highest form of true Eeligion, enriched 62 with angel harmonies, with sleepless universal penetra- tive eyes, looking straight into the motives, seeing the thought before the deed, the substance through the shadow, rending the false and flimsy veil that men secretly hang between themselves and the world with- out ! Upon the now unconscious leaves of the eternal tree of Life within, this majestic principle writes down every thought, word, deed, of the undying spirit. What is the ninth commandment ? The ninth commandment is : " Obey the gospel of Power" — which is the third manifestation of the prin- ciple of Wisdom. What is required in the ninth commandment ? The ninth commandment require th the energetic em- ployment of both body and mind, for human good and happiness. "What Socrates did in the market; what Plato taught in his regal robes to metaphysical students ; what Aristotle witnessed of atom, world, time, space, eternity, infinity ; whatever else was seen or said or prophesied of by the succession of royal Thinkers — by the Lockes, Humes, Xants, Bacons, Eewtons, Cuviers, Goethes, Spinosas, Fouriers, Humboldts, Parkers, Em- ersons — is possible to thee, yes, to thee, incredulous Reader ! Even greater works than these shall ye do ! Human life is eternal ; and power, to accomplish the REVISED AND COEEECTED. 63 loftiest flight, is in thee hidden ; therefore, believe now and be saved. What is forbidden in the ninth commandment ? The ninth commandment forbiddeth physical idle- ness, mental debility, and disproportionate development of the heart and head ; also it condemneth continued over- exertion for the gratification and enrichment of aristo- crats. What is the tenth commandment ? The tenth commandment is: "Obey the whisperings of the spirit of true Beauty " — which is the fourth mani- festation of the principle of Wisdom. What is required in the tenth commandment ? The tenth commandment requireth us to harmonize our loves and mental desires throughout ; and thus cre- ate that Beauty, full of symmetry and regular conforma- tion, which will prove a joy eternal. What is Beauty ? Objective beauty is that which acts through the eye upon, and excites pleasure in, the spiritual tempera- ment. (See 4th vol. of Great Ilarmonia.) We need not roam through vast domains of rich grandeur, nor fathom the deep mines of essences bodiless or abstrac- tions metaphysical, to solve this simple question. True 64 beauty is that, without or within, which yields pleasure and awakens gratitude. What did the ancients say of Beauty ? It is said that Socrates called Beauty a short-lived tyranny ; Plato, a privilege of nature ; Theophrastus, a silent cheat; Theocritus, a delightful prejudice ; Car- neades, a solitary kingdom ,' Domitian said, that nothing was more grateful ; Aristotle, that Beauty was better than all the letters of recommendation in the world ; Homer, that it was a glorious gift of Nature ; Ovid calls it a fa- vor bestowed by the gods ; Emerson, that Beauty is the mark God sets on virtue ; and a French proverb, that Beauty, unaccompanied by virtue, is as a flower without perfume. What definition can you give of Beauty ? I define Beauty to be the incarnation of three active principles — Use, Justice, Power, — the coronation of whatsoever is serviceable, harmonious, energetic. He who would be truly beautiful must not be deformed with ostentation. What ib forbidden in the tenth commandment ? The teuth commandment forbiddeth ail physical hab- its which might impair the most agreeable proportion of form or feature ; and much more, every mental dis- position that could deface the richer Beauty with which Father-God hath adorned the inner life. " In deeds and REVISED AND CORRECTED. 65 in motives untold by the tongue — by chisel uncarved, by poets unsung — the Beautiful lives in the depths of the soul." What is particularly forbidden in this commandment ? The tenth commandment forbiddeth* all turbulency of spirit which in a few years wrinkles the beautiful brow ; also, all animality which destroys grace of bone, gives prominence to the joints, and dissipates the fresh- ness of youth from the teeth, eyes, hair, and skin (see 4th vol. of Great TIarmonia) ; all discontentment with conditions which are incidental to an embryo existence, " envying or grieving at the good of our neighbor, and all inordinate affections for anything that is his." But Nature allots to no man more than is sufficient for a subsistence and guaranty against the intrusions of Pov- erty, physical and mental ; all else, though strictly law- ful according to existing constructions of individual rights, is nothing less than an appropriation of our neighbor's property and depriving a brother of the means of happiness. What are we to conclude from this ? We are to conclude and resolve at once, that in this tenth commandment is forbidden all social or civil laws * The reader will pardon this dictatorial word on the ground that it is employed in conformity to the Shorter Catechism, and not in any sectarian sense so repugnant to the author. 66 the assembly's shorter catechism, that infringe upon the Beauty of Universal Justice. Furthermore, all religions which make a virtue of cru- cifying the organ of Ideality and the normal require- ments of the spiritual temperament. Beautiful external objects — pictures, statuary, flowers, ornaments; beau- tiful external odors — dek'cate perfumes, violet, mignon- ette, geranium, cascarilla ; beautiful external sounds — songs, musical instrumentation, words of love, bells of liberty, the rounding cadences of Wisdom's words ; beautiful external tastes — all berries and fruit which grow in sunlight and please the tongue ; and thus, through all the vast, profound, and mystic simplicities of every day's sensuous existence, the tenth command- ment forbiddeth every civil circumstance or religious obligation which could mar the symmetrical develop- ment of that Inner Beauty, which is mighty as Truth and essential to happiness as heaven itself. What is the eleventh commandment ? The eleventh commandment is : " Obey the gospel of Aspiration " — which is the fifth manifestation of the principle of Wisdom. What is required in the eleventh commandment ? The eleventh commandment requireth us to acknowl- edge, in our daily walk and conversation, our grateful consciousness of whatsoever is interior and supernal — our relation thereto and dependence thereon — which is REVISED AND CORRECTED. 67 at once a source of imperishable pleasure and a cause of growth in rich domains of glorious meditation ; vaster far than fields of intellectual culture, deeper than oceans of theologic lore, sweeter than a thousand gar- dens of paradisaical flowers, diviner than the songs of the flowing Mornia, pure as the perfect Love. What is Aspiration ? Aspiration, as the word implies, is a spiritual reaching upward — a prayer for providential aid, a longing after things and truths superior — an attraction toward that which is in store for the soul. What is forbidden in the eleventh commandment ? The eleventh commandment forbiddeth all ingrati- tude; all habits of negligence in the wisdom faculties. Also, all irreverence toward that which is truly useful, just, energetic, beautiful — not merely in the sight of the body and its senses, but toward whatsoever adminis- tereth lovingly and wisely to the highest faculties ; all abuse of that which thus lendeth wings to imagination, and expandeth the capabilities of the inmost under- standing "What is the twelfth commandment ? The twelfth commandment is : " Obey the gospel of Harmony " — which is the sixth manifestation of the "Wisdom principle. What is required in the twelfth commandment ? The twelfth commandment, which is the sum of all Wisdom, requireth ns to be and do that which will ren- der our fellow-men the best service and the longest happiness. What is forbidden in the twelfth commandment ? The twelfth commandment forbiddeth every system of government and all religions, which retard man- kind's progress toward IIaemonial Unity. Is any man able perfectly to keep the commandments of God ? No man alone and unbefriended, unsupported by the counsel and magnetism of personages superior, can keep all these commandments ; but a firm desire, a sincere aspiration, to do so, will bring to his aid the friendship of angels, and help to centerize his personal capabilities. Is angelic aid the principal and most needful thing ? No ; the principal condition, favorable to individual progress, is external harmony ; not only in bodily health, but in the several relations demanded by the several loves. A married woman, to be happy, aside from her own natural peacefulness, requireth a good and intelli- gent companion. No parlor is harmonious with discord in the kitchen. Spiritual righteousness and happiness are impossible while the outward conditions of man's social life antagonize. Oh, that churchmen could see more of Time in their benevolent enterprises! The REVISED AND CORRECTED. 69 affairs of eternal worlds can be more easily compre- hended and controlled by their inhabitants. Man's works of salvation and redemption should be adapted to this world. What explanation can you give for the absence of social harmony among Christians ? It is of the utmost importance that we understand the true theory of reform ; at the same time, also, the rea- son why the Church system does not succeed. The Church professes to be adequately armed to battle with sin, and provided with all the true instruments of so- cial Reform. It professes to have the stupendous " Word " on its side — not only so, but the Almighty with it. In fact, all the persons of the God-head are claimed as both prime movers and co-laborers in the vast field of human redemption. What result does this church association bring forward ? The whole supernatural system has been well nigh two thousand years converting fifty millions of Protes- tants into religious Sectarians. But these fifty millions are, after all, far from being reformed and harmonized. Many of them still own slaves, sustain the Fugitive Slave Law, and go strong against the dethronement of King Superstition. These church members and church supporters make no better merchants ; as tradesmen they are not a particle more honest than an honest 70 Doubter ; they make no kinder or wiser " Bosses " to journeymen and apprentices ; they are no better than, and ofttimes not so good as, the so-called sceptical and unregenerated. How do you explain this fact ? It is because the whole church theory of Heform is unnatural ; it is logical from a mythological founda- tion ; and overlooks time in its aims for eternity. All Christians candidly confess that it is very %mnatural to man's natural heart to be a bible Christian. Hence a foreign or supernatural aid is invoked. At length they suppose they obtain such aid, then they become "Chris- tians " — that is to say, they become unnatural — but, per- haps, not a particle more pure, more honest, more humane. It would be a curious circumstance, should the affidavits of one hundred apprentices be taken, fifty with church members as bosses, and fift} r whose masters make no profession of faith in any form of sectarian religion. The question is : " Which class is the most cheerful, kind, honest, humane?" I am fully satisfied that we should get the most favorable report from the so-called unregenerated. It is, alas ! too well known, by many a poor boy and orphan-girl, how insupportably severe is the domestic discipline of church Deacons and praying Laymen. They make the most tyrannical masters ; the most invincible slaveholders ; the most cruel parents ; REVISED AND CORRECTED. 71 the most ignorant foes to science ; the stoutest friends of bigotry ; and the abettors of narrow-mindedness. Why does the Christian church fail ? The church fails, because it looks to a wrong Source for its aid. It expects to reform the world by preach- ing the Love — and the Hate — of an omnipotent Jehovah; with the necessity of faith in the virtue of that blood tragedy called " Jesus Christ and him crucified." The world can be restrained thus, but not reformed. The sectarian harness may be worn by thousands; they may work in the traces of duty, as kindly and docile as horses used to the gearing ; but at the end of life, what are they ? Are they unfolded in Love and Wisdom ? Are they attractive representatives of the divine Life ? Kay: they terminate their earthly voyage ofttimes as much in bondage — as little developed — as when they began. The greatest temporal achievement of a Protes- tant Christian is, to triumph over the fear of dying — an accomplishment which the warrior, the Hindoo, the Turk, the Roman Catholic, possesses to an eminent de- gree, reposing upon his bed of death with a serene res- ignation! Is love the best cause of reform ? Human love, by itself, is no source of Harmony ; yet, in Love do we find that which is good and perfect. Your warm heart may be overflowing with Love, but 72 the assembly's shorter catechism are you, therefore, a harmonial man ? No : the most loving and enthusiastic person, not regulated by intelli- gence, is perhaps the most impulsive and discordant. Wisdom must throw his temporizing influence o'er Love before the soul can become self -poised and upright in character. What shall be said of modern church -religion ? A correspondent of the Southern Literary Herald, after attending service in Dr. Hawks' church, in New York, very aptly replies : " The luxurious pews, every- where filled with well-dressed and comfortably-looking people, were little suggestive of the trials and sufferings of the Christians of an earlier day, who met upon the open downs, or beneath the leafless oaks of the wintry forest, to lift up their voices of praise and supplication to God. . . We could not help thinking that the minds of very many of the congregation were upon the next day's operations in Wall street, rather than upon the service, and that the liturgy would have been responded to with greater unction, if among its deprecatory clauses there had been this little petition — From all losses by land or by water, from broken banks and bad invest- ments, from false policies and a fall in flour, Good Lord deliver us!" Modern Religion is courted so long as she resides in costly temples, gets a scholastic presentation, and is fashionable. REVISED AND CORRECTED. 73 Are all transgressions of the twelve commandments equally heinous ? Some transgressions in themselves, and by reason of several external aggravations, are more injurious than others. What are the lesser evils ? The lesser evils are those not accomplished by volun- tary yielding to temptation ; but which the spirit suffers as incidental or inevitable to surrounding circumstances. What does every sin deserve ? Every sin deserves immediate and total destruction. What does the victim or sinner deserve ? The sinner deserves the love and blessing of God ineffably more than the self-suctaining and well-devel- oped ; for the wise and happy need not a physician, but those only who are sick and unfortunate. What does God require of us, that we may escape his wrath and curse due to us for sin ? The Bible-god, who is not the eternal Companion of Mother-Nature, requireth of us faith in Jesus Christ. What is faith in Jesus Christ ? This will be answered, in extenso, in another chapter of important questions. ^What is repentance unto life ? Repentance unto life is a resolution taken in the Wis- dom faculties, renouncing a personal evil habit, before 74 the assembly's shoetee catechism, the whole angel- world, whose aid you invoke ; a resolu- tion carried out practically in every subsequent act of your life. What are the outward and ordinary means whereby Christ com- municates to us the benefits of redemption ? The outward and ordinary means are, the charitable and wise efforts to ameliorate the condition of Mankind — efforts to instruct youth, to elevate the downtrodden, to ennoble intellect, to promote genius, to harmonize national interests, to create equitable industrial relations between the different classes, to purge existing govern- ments, to reform creed-born religions, to abolish servi- tude, to bring the Harmony of Heaven on the whole Earth. How is the " Word " made effectual to salvation ? If by " the word " you mean the twelve living com- mandments written by Father-God and Mother-Nature in the eternal substance of every human being, then it is made effectual only by virtue of a reasonable under- standing of its positive teachings, and conforming thereto with a stern love of perpetual personal righteous- ness. What is meant by personal righteousness ? By personal righteousness is meant the doing of what- soever is eight in the light of your own moral intuitions ; the opposite of that which you believe to* be wrong. REVISED AND CORRECTED. 75 How is the " Word " to be read and heard, that it may become effectual to salvation ? If by " salvation " you mean the rescue of man from Ignorance and its misfortunes, then the " word " (mean- ing the body and soul) may be read and heard effectu- ally when selfishness shall be magnanimous enough to bring on earth a IIarmonial Brotherhood ; because the highest selfishness is identical with universal be- nevolence, " honesty is the best policy," and that which renders happiness permanently to one individual is a steadfast blessing to the whole race. What is true religion ? True religion is universal Justice — which begins at the centre of the individual and widens outwardly, wave-like and as the ocean swells, till All are clasped in one pure embrace of Love — predicating, thus, the Happiness of all upon the Harmony of each. What are the sacraments of this religion ? The sacraments of this religion are : first, personal cleanliness and chastity: second, a heart full of warm devotional Love to man and to Deity ; third, a head full of serene, strong, steady Wisdom ; fourth, reverence for the marriage relation ; fifth, the regeneration of the world as far as possible through little children ; sixth, and every humanitarian institution which promotes the welfare of the several working-classes. 76 the assembly's shorter catechism, "What are the sacraments of the New Testament ? If by the " New Testament " you mean the New Dis- pensation, then the sacraments are : first, the Immor- tality of the spirits of all men ; second, the immediate resurrection of the soul (retaining the shape of the body) at death into a purer progressive world; third, the enjoyment of intercourse with the departed through several mediations. "What is baptism ? Baptism is a sacrament of the new dispensation, signi- fying a bathing in the rivers of Infinite Truth, which flow unobstructed through the boundless gardens of ex- istence — through the vast territories of Mind and Mat- ter — the imperishable Home of Father-God and Mother- Nature, through whose sacred labyrinths the feet of men may tread with steadiness, in whose depths of trans- lucent waters the earthly pilgrim may bathe his weary soul, and receive strength to ascend higher mountains of contemplative intelligence. To whom is baptism to be administered ? Baptism is not to be administered to any that are not asking for New Truths — that is, no one can receive the bath of progressive Ideas unless his soul seeketh to know Mother-Nature and to wed his life-work with her All- Wise Companion. REVISED AND CORRECTED. 77 What is the Lord's supper ? The Lord's sapper is any hospitable and philanthropic feast, either physical or spiritual, which neither profanes the body nor brutifies the soul, but yieldeth enjoyment and awaketh gratitude. What is prayer ? Prayer is a spontaneous act of Filial Love ; the soul's involuntary yearning for perpetual aid ; an intuitive ac- knowledgment to the supernal for the fact of existence ; a desire for additional benefits and continued happiness. What is the origin of prayer ? The habit of formal praying originated among the religious sects of Egypt ; a plan for placating the ven- geance of angry gods, and for soliciting aid from super- natural beings ; to avert impending calamities, cure disease, and secure local prosperities. Does prayer influence Father-God ? All human history returns a negative answer; all ex- perience, termed special providences, yield to a diiferent explanation. (See 2d vol. of the Great Ilarmonia.) What is the legitimate effect of prayer ? The effect of too much reliance upon the in visible for aid, is, to beget weak-mindedness and unfitness for any great work ; no man can accomplish much who doubts his personal capabilities and shirks individual responsi- bility. 78 THE ASSEMBLY'S SHORTER CATECHISM, Is there no good effect in prayer ? Yes ; the normal effect in prayer is twofold — first, to open and prepare the soul for spiritual influx and illu- mination — second, to attract a portion of the angel- world into harmony with our interior necessities. How would you further define prayer ? I would further define prayer hy affirming it to be natural to all theological infants, and strictly spontan- eous with those who, being children in the sentiment of religion, feel inward demands which only prayer can fully supply and stimulate. Should we pray orally ? True spirit-prayer, like the glory of morning dew, as- cends noiselessly. The answer ? that comes, welcome as the fall of rain, when the soul most needs nutrition. Is the habit of daily prayer beneficial ? That is not beneficial which increaseth your depend- ency ; which impaireth the symmetrical unfolding of a beautiful self -containing Manhood. Nevertheless, there are times of ineffable trial — when the stoutest heart, having struggled and battled against some terrific enemy to life and happiness, is forced to go beyond objective Nature in prayer to the Supernatural. Is true prayer a voluntary act ? Voluntary prayer is suggested by a consciousness of ungratified desires ; but, on the other hand, when needs REVISED AND CORRECTED. 79 (more imperative than wants) announce themselves at the court of Reason, then the heart wells up and over- flows its banks in spontaneous acknowledgments to the hidden Source of Infinite Goodness — " God of my Fa- thers ! holy, just, and good ! My God ! my Father ! my unfailing Hope ! Whom have I in the heavens but Thee alone ? On earth, but Thee ; whom should I praise ? whom love % " Should little children practise prayer ? Little children should be taught that Father-God is a spirit, and they that worship him must worship him in spirit and in truth ; that is to sa} T , children should not think of a position of the body, nor of words, but of liv- ing good lives and doing good for goodness' sake. The daily recollection and exercise of this aspiration is a prayer " in spirit ;*' while resisting temptation, speaking the truth, living peacefully, washing the body, learning wisdom, and doing good toward other children — this is a prayer " in truth ;" and the Father seeketh such to worship him. Can a discordant person pray ? Yes ; there is no need of prayer where there is no temptation — no discord ; the good man's life is a prayer perpetual. Are words natural to prayerful gratitude ? Hannah More hath well answered : 80 41 Fountain of Mercy ! Whose pervading eye Can look within and read what passes there, Accept my thoughts for thanks : i" have no woi'ds. My soul o'er-fraught with Gratitude, injects The aid of Language — Lord ! behold my heart." When we pray should we think of a Personified-God ? True prayer is the result of no intellectual perception of persons, relations, effects, or principles ; it bursts sud- denly forth like a shout of joy, a cry of fear, a word of praise, a note of music, a shriek for help ; hence all scholastic lip-service in churches, like a blessing hur- riedly spoken by hungry mouths over a feast of fat things, is an inevitable profanation. Oh, how I love that brother and that sister — the spontaneous child of Father-God and Mother-Mature — who asketh for spirit- ual aid, the gratification of unselfish desire — ' ' For light and strength to bear Our portion of the weight of care That crushes into dumb despair One half the human race ! " You have frequently used the terms " Father-God and Mother-Na- ture ; " what do you mean ? By the term Father-God is meant the living Fountain of all Causation ; by Mother-Nature is meant the Foun- tain of all Effectuation. Are these principles masculine and feminine ? Yes ; and the Harmonial marriage of these co-essen- tial and co-eternal Principles, half personified and wholly unalterable, was followed by prolifications innu- REVISED AND CORRECTED. 81 merable — children, men, spirits, angels, in infinite orders and degrees of perfection — which people the countless worlds around, and the spirit Lands beyond ; whose un- fading groves never feel the blasts of adverse winds, whose endless avenues never lead through uncultured wilds, whose landscapes never weary the eye, nor exhaust the soul that loves the pilgrimage of Eternity ! How would you further define the offspring of this most holy mar- riage ? I would further define them by affirming them to be, first, all shapes and degrees and relations of Matter : and second, all forms and unfoldings and effects of Mind. This is the broadest general definition of Nature's works. If human beings and invisible spirits are legitimate children, do they not resemble their progenitors ? Yes ; man's body is a physiological representation of the physical universe, and the spiritual universe is psy- chologically revealed in man's mind ; therefore, the harmonial body bears the features of Mother-Nature, and the best mental organization presents the image and likeness of Father-God. What is true morality ? True morality is the living-out of your own ideas and sentiments of true religion. That man is truly and gloriously moral whose acts spring from the affection 82 of Universal Justice ; whose deeds owe their birth to a love of human good and happiness. What is fidelity ? Fidelity is the integrity of your soul to itself — obedi- ence to the angel of God within — to your best and highest Attractions. What is infidelity ? Infidelity is the wilful violation of that within you which you believe to be Truth, Justice, Righteousness. What is Truth ? Truth is that divine and eternal principle which " fills, bounds, connects, and equals all " — the Cause and the Effect of infinite Harmony — everywhere cohesive and at all times consistent — as in the material so also in the spiritual realms of Existence. Who is the wisest man ? lie is the wisest man who eomprehendeth the boun- daries of his own ignorance, and knoweth the art of de- stroying them. Who is the most successful man ? He is the most successful man who seeth the secret victory that ever dwelleth within any defeat which may follow an honest effort. Who is the mightiest man ? He is the mightiest man who can, at all time3 and REVISED AND CORRECTED. 83 amid all circumstances, control the impulsions of Love by the voice of Wisdom. Who is the greatest philanthropist ? He is the greatest philanthropist who does Good to some and harm to none. Who is the most holy man ? He is most holy who never acts contrary to his high- est perception of Eight. Who is the best neighbor ? He is the best neighbor who regulates his private affections and public deeds by the principle of Distribu- tive Justice. Who is the best husband ? He is the best husband who, when you examine him by your highest attractions, hath the cleanest body and the purest spirit. Who is the most excellent father ? lie is the most excellent father who begets his off- spring through the attractions of pure unadulterated conjugal affection ; and who, when blest with the pres- ence of childhood, is at once a friend, brother, playmate, and teacher. Who is the best wife ? She is the best wife who, when you examine her by the intuitions of your highest temperament, is the sweet- 84 the assembly's shoeter catechism, est girl, the truest friend, the gentlest sister, the most attractive woman. What is the law of personal progression ? The law of personal progression is to be found only in conscientious action for the benefit of others. The soul's strongest cardinal law is Action. When rightly directed, it tendeth, like a gently-flowing river, toward self -ennoblement and self-perfection : in deeds of good to mankind. What is a humbug 1 ? This scornful term is very promptly applied to any person, association, political party, or institution, which advertises to perform a certain feat or produce some special result, but does not accomplish it ; yet dogmati- cally persists, nevertheless, in affirming entire fulfil- ment of promises publicly made or pledges privately circulated. The word " Humbug " is usually given to a pretender, to a mountebank, or counterfeiter; and sometimes, to that which is neither of these, but is thoughtlessly prefixed to a matter because it is " new " and opposed to the established routine of law, physic, and divinity. Have we any examples ? Yes ; many political schemes and some ecclesiastical institutions have never redeemed promises which they have from time to time published in their bulletins and REVISED AND CORRECTED. 85 programmes. The popular evangelical system of re- forming mankind by means of religious ordinances and canonical rituals, lias not performed a tenth part of what centuries ago their progenitors advertised to ac- complish long before the present era. What is Man ? Man is a product of all the Universe. Physiologi- cally — of all orders and degrees of matter : psychologi- cally — of all essences and properties of Mind. How should man be studied ? Man should be studied as the Epitome of Father-God and Mother-Nature. He may ask of his existence through science, through art, through music, through the emblems of visible creation, through anatomy, through physiology, through psychology, through theol- ogy, through philosophy, through imagination, through conscience, through all the elements of his heart-love, and through all the attributes of his Wisdom. What is Science ? Science is an intellectual perception and systematic classification of Facts. What is Art ? Art is the temporary beautification of ordinary ob- jects by the skill of human nature ; the transformation of lower substance into human uses and available bene- fits. 86 What is Music ? Music is the normal translation of mute sentiments into expressive sounds ; the best revelation of the celes- tial subtilties which animate the human soul ; the only language of the angel-world when discoursing of the Harmonies of Nature. What is anatomy ? Anatomy is a knowledge of forms and structures. What is physiology ? Physiology is a knowledge of organs and functions. What is psychology ? Psychology is a knowledge of the mental principle ; based upon a perception and classification of its phe- nomena. What is theology ? Theology is an intellectual inquiry, a conjectural speculation, concerning the personality and government of a being called " God." Modern theology is ancient mythology gone to seed ; a product of the poets and semi-philosophers of Egypt, Greece, and Home. What is philosophy ? Philosophy is a term which may be applied to all legitimate exercises of Reason and Intuition. (See 2d vol. of Great Harmonia.) I would apply this word to an intellectual perception of Facts, to a moral appre- hension of Truths, to an intuitive comprehension of REVISED AND CORRECTED. 87 Principles ; embracing thus, all science, all theology, all religion. What is the reason-principle ? The reason-principle is the totality of love, spiritual- ity, intellect. Eeason is the flower of the spirit. A law of truth, regulating the entire existence of a man — physically, socially, intellectually, morally, spiritually — another Avord for " Wisdom," the soul's eventual Sa- viour. What is imagination ? Imagination is the subjective mirror of the emblems and images of objective Nature ; the authorized fore- runner of the intellect ; the chief interpreter of the sen- timents ; the poet-laureate of the spiritual faculties ; the Argus-eyed clairvoyant of the whole interior nature. What is the true office of imagination ? The true office of imagination is to probe the meta- physics of creation ; to give substance to shadows ; to discriminate between this and that, and luxuriate in the presence of finely-drawn distinctions ; to shape es- sences otherwise bodiless ; to give solidity and repre- sentation to invisible thoughts ; to symbolize the quality of an act; to individualize and give immortality to an adjective ; to explore mystic fields, and break the for- bidden seals of man's life-book ; to sing of the good 88 the assembly's shorter catechism, and the true, of the pure and the free, in words at once sweetly human and majestically divine ; lastly, imagin- ation is designed to officiate evermore in transforming the stony-facts of sleepless science into bread of life, in moulding the surface-truths of dignified philosophy into every conceivable form of beauty, glory, sublimity, and magnificence ; and, deeper still, to discover in all things the presence of truth, in each man a thought of God, in every form the Beautiful. What are human thoughts ? Human thoughts are the effects of organized cerebral motion ; the waves of the waters of life ; the children of organal sensation ; the signs of intelligence. What are fixed ideas ? Human ideas, when fixed, are the patriarchs of the thinking faculties ; very fond of control, mostly mascu- line, and uniformly overbearing ; the bench of bishops who first render theological mysteries canonical, and then forbid investigation. What are conceptions ? Conceptions are the beautiful first-born of the imagi- nation ; in disposition feminine, in effect tranquillizing and exalting ; they act upon the conscience. What is the conscience ? Conscience is a spiritual sensibility with a dual ca- REVISED AND CORRECTED. 89 pacity, having a twofold origin — first, innate and eternal ; second, educational and temporary. The lat- ter, an artificial product of the circumstances of our existence, is youngest and most active; natural con- science, on the contrary, is first in the soul, is inmost, deepest, absolute, and less clamorous. You here see the difference between tuition and intuition ; and the reason why persons with opposite religions are equally devoted and ready to persecute; why a Christian's outer con- science can justify the present Ishmaelitish system of trade and commerce. Why do we not see more of this natural conscience ? The undying conscience is now obstructed in its efforts to gain the soul's attention. It is the declara- tion of the principle of Justice — the clear voice of Father God in the garden — concerning; whatsoever is Hight to itself and just to all men. Oh, how glorious to own a natural conscience ! Yet, as the world goes, how extremely painful and inconvenient ! Its demands upon its possessor are at once imperative and unpopu- lar ; its judgments are neither time-serving nor tran- sient ; its rewards are imperishable ; its golden words are engraved, ambrotyped, by Imagination on the Book of Life ; and the voice of its words reverberates through the labyrinths of hidden experience, denying to the discordant and sinful soul a moment's silence, till each 90 THE ASSEMBLY'S SHORTER CATECHISM, private evil is manfully overcome and its place occu- pied by whatsoever is truly just and fadelessly beau- tiful. Is the imagination deceptive ? Yes ; when the understanding is weak or undevel- oped, or when the natural conscience is overrun or temporarily superseded by the world's standards of right or wrong, then it is that Imagination becomes pregnant with crude forms and hurtful fancies. What is the result in the mind ? The subjective result is that these forms and fancies — although not essentially false in the adaptation which is possible to them under the ministrations of enlight- ened reason — beset the mind with innumerable tricks and troublesome extravagances ; hence we meet persons who, with a fruitful imagination and little conscience, seem to delight even themselves in recounting tales and adventures in which they were the heroes and victors. Does intellect impair imagination ? Far from it ; on the contrary, intelligence and a healthy conscience, combined, add consummate grace and facilities immense to this prophetic faculty: they Hillock its mystie clairvoyance, inspire its pinions with herculean strength, and render it at once the most be- witching guest and the best philosopher. REVISED AND CORRECTED. 91 Why does philosophical education destroy superstition ? Because superstition is the product of Imagination, during that faculty's childish years, prior to its cultiva- tion and manhood; hence the more wild and undis- ciplined a people (like the ancient Chinese, Egyptians, Persians, and Jews), the more crude their reports of God — the more supernatural and extravagant their con- ceptions of religion. Are religion and philosophy incompatible ? Religion and philosophy are sister and brother ; no twins of Father-God and Mother-Nature were ever more of one accord ! How, then, will you explain the conflicts which frequently occur hetween them ? There is no conflict between the religion of Nature and pure philosophy. Philosophy is a universal liar- monizer, and interferes with religion only when its fruitful superstitions and consequent exaggerations con- tradict the soul's highest affirmations — a just and whole- some interference which, resembling a wise parent checking a child's impetuosity and untruthfulness, does no injury, but, instead, strengthens and beautifies and intensifies yet more and more the native glory of all true Religion and pure Humanity. QUESTIONS ON LIFE, LOCAL AND UNIVERSAL. What is life ? Life is felt by countless myriads ; bringing to eacli a variable value and a different significance. Hence many and various words, embodying dissimilar postu- lates, are summoned to the work of definition. There are at this moment nearly a thousand millions of human beings on this globe; therefore, to the problem of Life, there are nearly a thousand millions of solutions. Man's conception of the answer will correspond to two conditions— first, the circumstances of his body — sec- ond, the centrestanccs of his spirit ; and however antag- onistic the responses emanating from those in opposite states of flesh and spirit, yet, on the final analysis and synthetic judgment, all answers will be pronounced essentially homogeneous, and consistent every way, with the doctrine of a universal Brotherhood. What is life to childhood ? A crown of thanks ! dear reader, for asking me this question ; the scene which it unrolls before my spirit is LOCAL AND UNIVERSAL. 93 sweet-perfumed and bursting-full of promise. To a well-born and happy Childhood, Life is one with silently-creeping grasses, with emerald landscapes, with laughing lapping streamlets, with the nervous joy of humming bees, with swelling buds and blooming violets ; one with flowering and fruiting trees, with the fragrance of apple-orchards, with picking clover and sweet grass in the meadow, with cuffing the brooklet that goes purling below the willows ; one with boat-sailing on the glitter- ing pond at the bottom of the field ; one with leaf-clad grape-vines climbing aspiringly and lovingly over gar- den grottos, with blushing strawberries beneath clefts and upon the rock- wrinkled hillside ; one with the fairy dwellers of shady nooks, with the sun-ray among inhal- ing roses, with the diversal singing of trees swept by the wind-spirit of the mystic west ; one with the cheery chirp of wren and robin ; one with the evening dream of prairie fields of fresh-mown hay, with the luxurious beauty of landscapes beyond the sunrise ; one with the rushing gayety of the morning light, with the early dance of squirrels on the old stone wall ; one with the young colt, and the yet trembling calf, and the turkey in the pasture, and the timid lamb on the rolling lawn ; one with the silvered splendors of midsummer hues, with the stillness of a July noon ; one with the fall of rain, with the ascending moisture, with the melting bow 94: QUESTIONS ON LIFE, just now arching the far-off horizon ; one with the angel of sleep, with the angel of dreams, with the gods of the seasons ; one with the undefinable romance of new faces that visit at the house, who eat at the table, who smile with the baby, and tell innocent stories of lands and cities yet to be seen ; one with the ephemeral fascina- tion of novel sports, with the painful trouble of finding the misplaced plaything ; with the half-sad excitement when bounding impulses are checked by the interposing voice or strong hand of maternal watchfulness ; lastly, and in short — Life to the best childhood is the negation of solid happiness, the blush of anticipation without the pleasure of participation, the perception of being with- out the luxury of understanding it, an innocence which has never felt the joy of resisted temptation ; identical with initial bewitchments and glittering joys innumer- able, which surround the citadel of undisciplined sensi- bilities, and which plant, in the rapidly-unfolding imagination, the seeds of ideas which rival the Siren Isles in beauty, and the realities of this globe as well ; hence childhood, to all poets, is a holy foreshadowing of pleasures common to the spirit-Lands, a kind of avant courier to the facts of an existence superior to the present ; a table of contents to the book of the com- ing ages ; a daguerreotype, so to speak, of the world be- LOCAL AND UNIVERSAL. 95 yond, painted on earth by the Infinite Sun of the Univercoelum. What is life to unhappy childhood ? Life to unhappy childhood is the breathing curse of unchaste and discordant progenitors; an organic strug- gle, panting between smiles and tears ; a whipping-post, for the expression of domestic discontent and parental brutality ; a receptacle for crude and cramped ideas of God and humanity ; the fountain of several diseases to be transmitted in coming years to a consequent pos- terity. Oh, most unwelcome scene ! What is life to youth ? Youth is readily magnetized by the diversified phe- nomena of Life. It narcotizes him so gently, more and more day by day, till every object, natural as well as artificial, thrills his senses with seductive power — say- ing, " Behold ! I'm but the type of what you may pos- sess — the merest shadow of to-morrow's substance! Press on ! ! On ! ! ! " What is life to manhood ? Life to manhood is an ethereal flame breathed out from the mouth of God ; given not to dissolve the world, but to purge its dross away, and to beautify all honorable relations. What is life to ripened years ? The dreams of childhood are faded, but earliest joys 96 QUESTIONS ON LIFE, come back with attractiveness renewed ; youthful reso- lutions unkept ; and participations that never filled the measure of desire, visit the old man, whose bark rides in the trough of that mountain -wave which will quickly cast him, beyond the region of danger, high upon the bosom of the Infinite. " Life is short," says Jean Paul Hichter. " Man has two minutes and a half to live — one to smile, one to sigh, and a half to love — for, in the middle of this he dies ; but the grave is not deep — it is the shining tread of an angel that seeks us. 'When the unknown hand throws the fatal dart at the end of man, then boweth he his head and the dart only lifts the crown of thorns from his wounds." What is life to the religious man ? Life, to the orthodox believer, is God's transcendent- ally-mysterious and unutterably-uncertain gift ; that man, through his own free agency and knowledge of moral laws, may fix, while in this world, his character and condition for eternal ages. Is this opinion truthful ? Truthful opinions never impeach the plans of divine effort ; neither do they afflict human souls with dismal ideas of the vast Beyond. What do you mean ? I mean, in short, that believers of popular dogmas are tormented with tyrannic fear, and dare not think in LOCAL AND TJNTVEESAL. 97 freedom, "lest God should overbear their doubt — for God is thought to be always eavesdropping, and ever on the watch at the keyhole of human consciousness, hearkening for the footfall of a wandering thought — when he will stab at and run them through, and then impale them on his thunderbolt fixed in eternal flame." Hence, the religious man entertains an idea of God which impeaches at once the majesty of divine Wisdom and the universality of divine Love. "What, then, is life to the man of wisdom ? It is the harbinger of those benefits which Time's- sickle cannot mow down, nor the chemistry of death impair ; of lessons which, whether heeded and treasured up or not in our early years, are the primal causes and necessary rudiments of an eternal education. The wise man thinketh that the life of this world, like a golden harp of infinite magnitude, yieldeth to the use made of it; music floats out from its vibrating wires, or discord goes rolling and winding through the tissues of being, just as we play upon it. John G. Whittier hath well said : "We shape, ourselves, our joy or fear Of which the coming life is m^de, And fill our future's atmosphere With sunshine or with shade. 11 The tissue of the life to be We weave with colors all our own, 98 QUESTIONS ON LIFE, And in the field of destiny We reap as we have sown. " Still shall the soul around it call The shadows which it gathered there : And, painted on the eternal wall, The past shall reappear ! — " For there we live our life again : Or warmly touched or coldly dim The pictures of the past remain — Man's work shall follow him ! " What is life to the author of books ? William ITazlitt, both thoughtful aud imaginative, is ready with his reply ; he who never wrote a shallow, dull, or flat-bottomed sentence; yet whose position, being half-spiritual and wholly rational, may not afford the required response. It is no easy task that a writer, even in so humble a class as myself, takes upon him ; he is scouted and ridiculed if he fails ; and if he succeeds, the enmity and cavils and malice with which he is assailed, are just in proportion to his success. The coldness and jealousy of his friends not unfrequently keep pace with the rancor of his enemies. They do not like you a bit the better for fulfilling the good opinion they always entertained of you. They would wish you to be always promising a great deal and doing nothing, that they may answer for the performance. That shows their sagacity, and docs not hurt their vanity. An author wastes his time in LOCAL AND UNIVERSAL. 90 painful study and obscure researches, to gain a little breath of popularity, meets with nothing but vexation and disappointment in ninety-nine instances out of a hundred ; or when lie thinks to grasp the luckless prize, finds it not worth the trouble — the perfume of a minute, fleeting as a shadow, hollow as a sound : " as often got without merit as lost without deserving." lie thinks that the attainment of acknowledged excel- lence will secure him the expression of those feelings in others, which the image and hope of it had excited in his own breast, but instead of that he meets with nothing (or scarcely nothing) but squint-eyed suspicion, idiot wonder, and grinning scorn. It seems hardly worth while to have taken all the pains he has been at for this ! In youth we borrow patience from our future years : the spring of hope gives us courage to act and suffer. A cloud is upon our onward path, and we fancy that all is sunshine beyond it. The prospect seems endless, be- cause we do not know the end of it. We think that life is long, and that, because we have much to do, it is well worth doing: or that no exertions can be too great, no sacrifices too painful, to overcome difficulties. Life is a continued strnirnde to be what we arc not, and to do what we can not. But as we approach the goal, we draw in the reins ; the impulse is less, and we have not 100 QUESTIONS ON LIFE, so far to go; as we see objects nearer, we become less sanguine in the pursuit ; it is not the despair of not at- taining, so much as knowing that there is nothing worth obtaining, and the fear of having nothing left even to wish for, that, damps our ardor and relaxes our efforts. We stagger on the few remaining paces to the end of our journey ; make, perhaps, one final effort ; and are glad when our task is done ! What is life poetically considered ? Poetically considered, " the web of our life is of a mingled yarn, good and evil together. Our virtues would be proud, if our faults whipped them not ; and our crimes would despair, were they not cherished by our virtues." These are the words of that world's writer, Shakespeare, who in one short paragraph supplies the language of Thought, adequate, in fertile souls, to the production of twenty essays and fifty sermons on the mysteriousness of Life and its benefits. If life was all pleasure, could man yield his love of it, and yearn for eternal existence beyond the grave ? It is most obvious that Letitia E. Landon's spirit- garden was cultured by unseen hands. But while, from the flowery slopes thereof heavenly incense rose, full of sweetness and spiritual gratitude, meanwhile there floated world-ward this low, deep sigh : " Oh, love and life are mysteries, both blessing and both blest, And yet, how much they teach the heart of trial and unrest ! " LOCAL AND UNIVEKSAL. 101 Also, the Offering of Sympathy — published some years since — contains a good reply to your interroga- tion : " Why, when all is bright and happy, should a gloom Be spread around us ? Oh ! blind and thoughtless soul ! 'Tis the same power that reigns, and the same love Is traced alike, in sunshine and in shade : The cloud that bears the thunder in its folds Comes on the errand of good-will to man ! Oh ! we should cling too close to earth, and love Too well its pleasures and delight, Were there no shadows on its scenes of light, No sorrow mingled with its cup of joy. If sweet fulfilment followed all our hopes, Like the unfoldings of a spring- flower bud, We should not seek a better world than this ; Where then would be the reachings of the soul For higher pleasures, and those purer joys That have no other dwelling-place but heaven ! " What is life to the chemist ? Chemically considered, Life is at once an effect and a concomitant of combustion ; a force evolved, collated, and centred by the decomposition of certain elements, inorganic and imponderable. Chemico-physiologists find the temperature of the human body to be in all parts of the world about ninety eight-degrees. Heat is life, says the physiologist, and cold is death. Human food contains carbon and hydrogen. " These exist in the chyle. . . . The oxygen of the inspired air enters the capillary vessels of the lungs, mingles with the 102 QUESTIONS ON LIFE, blood, with which it is carried to the heart, and thence to the nutrient capillary vessels of every part of the system. In these vessels the oxygen of the arterial blood unites with the carbon and hydrogen of the waste atoms, and carbonic acid and water are formed. This change among the particles of bodies is attended with the disengagement of heat." Such is the chemical idea of Life. What is life physiologically considered ? Physiologically considered, and in accord with the materialism of the popular Christian schools of physio- logical teaching, " Life " is the vis viice of organized bodies — a power of animation and recuperation, recog- nized by its varied phenomena, known by a variety of Latin names ; " vis insita," or a power in the animal muscle which sometimes acts independently of volition ; " vis nervea," or a similar phenomenon of the muscle, but produced by the nerves instead of external irrita- tion ; " vis medicatrix naturae," or that inherent power of animated beings which, in case of disease or acci- dent, proceeds directly to counteract, repair damages, and restore the system to primal healthf ulness. What is life harrnordally considered ? My answer is — that, viewed from our scientific posi- tion, it is the first development of Motion, and the second prophetic manifestation, in the vegetable and LOCAL AXD TJjSTVERSAL. 103 animal, of that Intelligence which eventually buds and blossoms out in the human sensorium. Life is the spirit of all warm blood. It beats eternally through the vascular system of immensity — celestially healthful, spontaneously beautiful, and all-animating — fresh out- flowing from the Centre Heart of the united revolving Heavens. Contemplated from our poetic position, Life is the soul-love of all Nature. Theologically viewed, it is the vital-essence of the Infinite mind. When morally viewed, we say, with Longfellow : ' ' Life is real ! life is earnest, And the grave is not its goal : * Dust thou art — to dust returnesb ' Was not spoken of the soul ! " Not enjoyment, and not sorrow, Is our destined end and way ; But to act that each to-morrow Find us, farther than to-day. " Trust no Future — howe'er pleasant ! Let the dead Past bury its dead ! Act — act in the living Present — Heart within, and God o'erhead. " Lives of true men all remind us We can make our lives sublime, And, departing, leave behind us Footprints on the sands of Time — u Footprints which perhaps another, Sailing o'er Life's troubled main, A forlorn, a shipwrecked brother, Seeing, shall take heart again ! 104 QUESTIONS ON LIFE, " Let us, then, be up and doing, With a heart for any fate — Still achieving, still pursuing, Leam to labor and to wait." What is life socially considered ? It is a charmed circle of ceaseless friendships; an ebbless river of blessed sympathies ; the fountain and mainspring of heart-born joys and loving-kindnesses; of the sweetest delicacies — gentleness, tenderness, love- liness, happiness. What is life to the politician ? A platform of action, ambition, disappointment ; not regulated by Principles, but by policies, and expedien- cies suited to popularities and necessities of the day ; more adapted to govern than to improve, more certain to shackle than to liberate. From the misfortunes of political strifes and unprincipled gladiators in the arena of government ; from the terrors of the god of aris- tocracy whose name is " Mammon ; " from all tempo- rary losses, by death, of liberty-loving natures, and, by election, from the reckless legislation of undeveloped minds — Good Lord, deliver us ! What is life to the spiritually-minded ? According to the record left of Jesus' utterance by the mediumized son of Zebedee and Salome, we learn, that when absorbing and incorporating and identifying himself with the Principle of Love (or the Christ-princi- LOCAL AND UNIVERSAL. 105 pie), the Blessed Moral Reformer said : " I am the bread of Life — he that cometh to me shall never hun- ger — and he that bclieveth on me shall never thirst. . . "Whoso eateth my flesh, and drinketh my blood, hath eternal Life ; . . . the water that I shall give him shall be in him a well of water springing up into everlasting Life." But Paul's words, while more explicit and beau- tiful, may be accepted as not less salutary in sentiment : "To be carnally minded, is death — to be spiritually minded, is life aud peace." What is meant by spiritual-mindedness ? Each man of sectarian inclinations, with his intellect stored by self-constrained renderings of the Christian Scriptures, hath an answer of his own — an expression of his intellectual perception of what was taught by the Old Masters in spiritual contemplation; but, standing upon the platform of an equal liberty and not to assume vaster latitudes of spiritual meditation, I reply — that, he is spiritually-minded who considers absolute purity of heart and life to be the richest human possession, and that perfect obedience to the highest faculties and at- tributes (or attractions) of the soul is the only means of its attainment. If such be spiritual-minded, who is the truest teacher of Morals and Religion ? Listen! the reply cometh — resounding in the firma- 5* 106 QUESTIONS ON LIFE, ment over the pulpits — from Theodore Parker, the fearless iconoclast of Christendom : The Teacher of Pe- Linon must seek to make all men noble. He is not to make any one after the likeness of another — in the im- age of Beecher or Channing, Calvin, Luther, Peter, Paul, or Jesus, Moses or Mohammed, but to quicken, to guide, and help each man gain the highest form of human nature that he is capable of attaining to ; to help each to become a man, feeling, thinking, willing, living on his own account, faithful to his special individuality of soul. I wish men understood this, that their individ- uality is as sacred before God as that of Jesus or of Moses ; and you are no more to sacrifice your manhood to them than they theirs to you. Respect for your man- hood or womanhood, how small soever your gifts may be, is the first of all duties. As I defend my body against all outward attacks, and keep whole my limbs, so must I cherish the integrity of my spirit, take no man's mind or conscience, heart or soul, for my master — the helpful all for helps, for despots none. I am more important to myself than Moses, Jesus, all men, can be to me. LToliness, the fidelity to my own con- sciousness, is the first of manly and womanly duties ; that kept, all others follow sure." * See Discourse by Theodore Parker, " On the Functions of a Teacher of Religion in these Times." LOCAL AND UNIVERSAL. 107 What, then, is the truest Life ? No man ever gave a better reply than the author of Fes t us : " We live in deeds, not years ; in thoughts not breaths ; In feelings, not in figures on a dial ; We should count time by heart-throbs. He most lives Who thinks most, feels the noblest, acts the best." Who best comprehends the drift of Life ? That far-seeing, comprehensive, intellectual visionist, who, aided by an intuitive consciousness of everlasting principles invisible to outward sense, grasps that univer- sal, gigantic law which uttereth speech from every order and decree of life — Interior attractions are absolute prophecies of exterior destinies / or, in other words, that each radical human Desire is a promissory Note, drawn up and indorsed by the Eternal God, payable at the ever-solvent Bank of Ultimate Satisfaction. This, in very truth, is the glad tidings of great joy which shall be unto all people : a message delivered to will- ing minds, by the omnipotent and loving Spirit of uni- versal Nature. What is life to the man of silence ? It is that mysterious mood which envelops "the un- known God " — a magnificent scheme of infinite sadness — the only natural sequence to pre-existent Sorrows un- utterable. 108 QUESTIONS ON LIFE, What do you mean ? I mean that of " Silence " there are two kinds — that which results from over-thought or over-feeling, and that which is created and compelled by the absence of them. The first evokes Silence as the only true expression of love, worship, gratitude, devotion ; the second is over- whelmed by itself, as a desert of hot sand by its own oppressive barrenness and isolated desolation. Carlyle speaks from exalted silence : " When I gaze into the stars, they look down upon me with pity from their serene and silent spaces, like eyes glistening with tears, over the lot of man. Thousands of generations, all as noisy as our own, have been swallowed up by time, and there remains no record of them any more ; yet Arc- turus and Orion, Sirius, and the Pleiades, are still shin- ing in their courses, clear and young as when the shep- herd first noticed them in the plains of Shinar ! " What is true silence ? True silence is the handmaid of meditation ; she is a good and faithful friend to him who prays in secret. What is meditation ? Meditation is a beautiful angel-queen, clad in the white attire of spiritual purity, throned within the cry- stal palace of eternal Truth, within the " House not built with hands " — the Home of God, whose countless Mansions — heated with Love, lighted with Wisdom, LOCAL AND UNIVERSAL. 109 ventilated with Freedom, furnished with Peace — bedeck the fields of Infinitude ; each House with many doors ; each door opening upon a new path in the pilgrimage of progression ; and each new way leading the travel- ler into a different department of Father-God and Mother-Nature ! What is life to the merchant ? Life to the merchant hath three distinct phases. He- member these words — Meditation is the door which opens upon the divine Presence — and I will answer the question. Fatigued with an excess of externalism, with his will all overlaid and regulated by the irresistible logic of a prodigious necessity, and although lost, as one might suppose, to every interior thought, yet have I seen a certain man, though a merchant, become tem- porarily a wooer of the blessednesses of meditation. 'Twas a strange spectacle ! His senses firmly locked, shut up within the world-proof intrenchments of a con- scious individuality, substituting day-books and ledgers for the book of life, his best customers denied admis- sion, his whole aspect saying — " Closed, to take an ac- count of stock? Yes, distinctly I saw him, that mer- chant, calculating the results of his contact with his fel- lows — the profit and loss — how much happiness he owns and how much misery — and seeing himself, butterfly- like, flitting away his existence up and down the fatal 110 QUESTIONS ON LIFE, ledger-leaf, lie writes, at the end of his retrospection — " It don't pay." Brief words these, but frightfully full of meaning. Behold ! how the spirit of the age— half - fanatical with the inward flames of a bold constructive enterprise — arouses and re-energizes that merchant. " It don't pay " to be lost in vague abstractions — there- fore, " thankful for past favors, resolved to merit a con- tinuance of public patronage," he unbars the doors and decorates his windows : solemnly pledges himself, mind and might, to the graceless gods of this world ; prede- termines to live, like his neighbors, and equally well with the best of them, by feeding the heartless wants and feverish fashion of the fleeting hours ; becomes recreant to his inner weal, an apostate to personal right- eousness, sears and searches the goods and glories of con- science — alas ! what do I see ? — Bulletins, swinging out at each corner of his soul, saying — " Damaged goods at a bargain." And yet, blinded by the blushes of occasional success, he pushes forward. His soul's hidden merchandise and all his habits are popular ; but he would sell for u less than cost." Push off the injured stocks, so damaged by the fire of an offended conscience; the clerks, his thoughts, are ordered to sell them ; they do so — and the merchant fancies himself victorious — the world is pur- chased by his spiritual devotion to it ; but, after all, there LOCAL AND UNIVERSAL. Ill remaineth a frightful residuum, a mass of ruined goods in the secret closets of his soul, on which is written, as by an angel's mighty hand — " Mene, Mene, Tekel." And the merchant weeps ! Defeat has walked by his side day and night, like a wolf in borrowed garb, dressed in the manner of victory. All ! he has driven too oft from his soul the spirit of Meditation — has re- fused to enter in at the straight gate ; from day to day he has allowed his business to master his manhood, has violated the laws of body and mind ; and, offending still his yet surviving perception of the Rights of Man, he is prostrated helpless on his self-made bed of death. An angel of deathless friendship — weeping, speechless, powerful — stands yet by his side. And hung out over each door of the fast-decavincr store, the material tern- pie of the spiritual occupant, is the flag of death, the auctioneer, saying — " Assignee's sale ; no postponement on account of weather." From all the forejoingf perceptions of Life, what rules shall we adopt to subserve individual harmony and social happiness ? My whole answer is concentrated in the following directions for establishing the Harmonial Dispensa- tion : " Tiiy Kingdom come." — How to bring it. — 1. In the Morning arise — resolved to do nothing against, but everything for, the Kingdom of Heaven on Earth. 2. 112 QUESTIONS ON LIFE. Happiness for all being the object, let every action dur- ing the Day spring from such well-conceived and well- developed thoughts as lead to its attainments. 3. In the Evening retire — -at Peace with yourself — at Peace with the divine principles of universal Love and Wis- dom. • " Thy Will be done." — How to do it. — 1. Be in- structed by the Past, and by all it has brought you. 2. Be thankful for the Present, and for all its blessings. 3. Be hopeful for the Future, and for all it promises to bring you. Observe these Rules, and the Harmonies of the king- dom of God will be with you, and Peace on .Earth and good-will toward Man will be realized. QUESTIONS 01 THEO-PIIYSIOLOGY. Wiiat is Nature ? Nature is the sevenfold manifestation of the Great Positive Mind. What is the Great Positive Mind ? The Great Positive Mind is the crystallization of all Essences — the focalization of all Principles — to an ex- tent wholly incomprehensible. Is Nature separate from this Mind ? No ; what we term Nature is the eternal associate of Deity — one living in and through the other, " all in all " — as the mutual dependence of Cause and Effect. What are Principles ? Principles are the changeless methods whereby all essences are regulated in their ascension from primates to ultimates — from simplicity to diversification — from a state of merely abstract vitality to orderly embodiment and permanent organization. Is God confined to a centre or focus in space ? The spirit of God is an omnipresent spiritual princi- 114 QUESTIONS ON THEO-PIIYSIOLOGT. pie — animating and regulating the universal whole — being himself governed by the involuntary necessities of His own constitution. Does God know all events eternal years before they transpire ? God knows only through the ever-awakening intelli- gences of his universal existence. Can God do all things? God is not sufficiently powerful to accomplish self- destruction. There are, therefore, necessities to omnip- otence. Is God a progressive being ? There is no increase of the quantities of mind or matter ; but of progress in qualities and permutations there is no limitation. Is the universe boundless ? Boundlessness is a comparative term applicable only to infinity, not to the organic or inorganic contents thereof ; what men term Infinity, is that shoreless ex- tent of space in which the universe revolves. Are the contents of infinity eternally fixed ? Eternal fixedness can be predicated only of Princi- ples. Are not essences also immutable ? Immutability is true of essences only when applied to their endlessly diversified and ceaseless mutations. QUESTIONS ON THEO-PHYSIOLOGY. 115 That is to say, all vitalic and energizing elements are strictly immutable in their changeability. Do essences exist forever ? There is no non-existence. Infinity is something con- taining something. Boundless space is at all moments occupied with unimaginable fields of matter and motion — elementary principles these, on their way up the dizzy acclivities of immensity, reaching forward pro- gressively after expression through living organizations. Is there no department of infinity unemployed ? No ; there is no space unoccupied — no vacuum hos- pitable to that which should be destroyed. There is nothing existing without embodying divine ideas and subserving eternal uses. Whatsoever is good and use- ful cannot be destroyed ; and inasmuch as there is noth- ing but what is animated by the one spirit of goodness and utility, so is there nothing capable of annihilation in all the realms of Infinitude. Is man's individuality lost in future spheres ? No ; never ! Because man's spiritual entity, unlike that of any inferior being, is a product of an indissolu- ble alliance matrimonial, between all atoms of matter and all principles of mind ; the ultimate form of all forces, the fruit of the universal tree, and retaineth the image and inheritcth the immortality of his divine pro- genitors. 116 QUESTIONS ON THEO-PHYSIOLOGY. What is the most important question ? The most important question to this age is, that kind of interrogation which looketli into the origin of the human species ; to man's improvement from the very beginning. How can this be accomplished ? Healthy and well-constituted offspring can be brought into existence by means of just, chaste, and harmonial marriages of men and women ; through obedience to the twelve commandments. How can such marriages be secured ? True marriages may be secured by parents teaching their sons and daughters the uses of such relations ; and then, by instructing them in a knowledge of the central temperaments, let them go forth and make choice upon their own responsibility. (See 4th vol. of Great Ilar- monia, and Marriage and Parentage by II. C. Wright.) But how shall we comprehend your philosophy of the central tem- peraments ? By observation and intuitional study, as } T ou obtain a reliable knowledge of any subject, either scientific or religious. Can you not give more details containing the temperaments ? Not yet ; the " Reformer " was written to quicken the world in the direction of matrimonial progress ; and thus, by stirring the waters of life, develop questions QUESTIONS ON THEO-PIIYSIOLOGY. 117 which some other day will answer ; that day has not yet dawned upon the world. Would such marriages be more fruitful ? No ; true nuptial relations, consummated on the har- monial basis, while yielding vast harvests of golden joys for the world to sow and reap, would be less prolific in the multiplication of children. How do you explain this lack of productiveness ? The explanation is, that none but the intellectual and spiritual in motive can conceive of and enter upon a high order of marriage; and such, being superior to extremism, and consequently deficient in the germinal properties of mere blood-love, must of necessity bring into existence fewer children, but better far in every organic essential. What is the invisible spiritual principle in man ? The spiritual principle is a term employed in this Philosophy to designate that affectional and intelligent dynamical influence by which the human organization is animated and governed. But you say on page 103 of the Great Harmonia, vol. i., that " Disease is a want of equilibrium in the circulation of the spiritual principle." Now, if this principle be organized, having form and so- lidity as you affirm, how can it circulate in the physical structure ? The explanation is complete when I add four words to the proposition, thus— disease is a want of equilib- 118 QUESTIONS OK THEO-PHTSIOLOGY. rium in the circulation of the superficial elements of the spiritual principle. This spiritual principle, being com- pounded of essences infinitely refilled, and cherishing affinities more or less powerful for the several impon- derable elements from which in part it derived its substance and individuality, is subject to their positive and negative action ; that is to say, the superficial elements pervading the spiritual principle, may be heated or expanded, and cooled or contracted, by the action of magnetic atmospheres or electric agents, which at all times and everywhere surround the body of the human soul. In this manner the spiritual prin- ciple may be contracted or expanded (in its superficial departments) by the presence of heat or cold, as is proved by common experience, and thus be made to lose its healthy balance or equilibrium ; in which case the individual is attacked with one of two conditions — a fever, or a chill — the one produced by a positive or magnetic state, the other by its opposite, the negative or electrical. How does sensation (partly existing- on the exterior of the physical body) which, circulates through the sensitive nerves, transmit itself from its own vessels into other more interior and unnatural recepta- cles, as the mucous membranes ? The answer is simple. Although the invisible spirit- ual principle is an organized and indestructible sub- stance, yet it is clothed by a transitory medium, sensa- QUESTIONS ON THEO -PHYSIOLOGY. 119 tion, capable of being influenced by heat and cold, repelled "or attracted, as already explained. In further illustration let me remark, that " sensation " is a term used in the Ilarmonial Philosophy with two significa- tions. What are these two significations ? The first, that sensation is an ingredient or elementary principle of the immortal mind ; the second, that sensa- tion is a pervading attribute of the spiritual body, dwelling ordinarily on the external surfaces. Now, inas- much as this attribute is exposed (because dwelling on the serous membranes and surfacial nerves) to the ac- tion of elements in the outer world, so is it (sensation) liable to be thrown into different phases of operation, caused, as before said, by the presence and influence of different degrees of temperature. Can you illustrate this proposition ? Yes ; common atmospheric electricity, for example, is capable simultaneously of diminishing surface sensa- tion and of increasing the sensibility of the interior por- tions ; while, on the other hand, atmospheric magnet- ism is adequate to the production of effects precisely opposite. Can a part, which goes to form a perfect organization, be dis- placed thus and transposed , without producing disorganization ? Yes ; all this, that is a change of action among the 120 QTJESTIONS ON THEO-PHYSIOLOGY. atoms of blood and a change of temperature in the subt- ler fluids, may occur without in any degree disturbing or deranging or displacing the deific substances of •which the spiritual inmost is composed, even though such changes might be prolonged and sufficient to de- stroy the physiological functions and liberate the im- mortal mind. You perceive, then, that Sensation — not as an elementary principle of the organized soul, but only when in the capacity of an attribute or medium — is subject to diversal transpositions. These, I denomi- nate " a loss of equilibrium " — the beginning of all dis- eases — the initial type being Fever and Ague. What shall we do to make others unhappy ? You may be efficient in the production of unhappi- ness to others, first, by having a lust of control and benevolence sufficiently small to constantly fret at and get angry with those (quite as good as yourself) whose ruling temperaments naturally differ with your own ; second, by living practically upon the extreme or in- verted planes of Self -Love ; or, third, by violating any one of the twelve commandments, as set forth in the present publication and in the second volume of the Great Harmonia. When we travel for pleasure how shall we contrive to be miser- able ? You may accomplish this result in various ways— QUESTIONS ON THEO-PHYSIOLOGY. 121 first, by mentally carrying all your business along, or the perplexities of your housekeeping establishment ; second, by packing up without system, and taking with you seventy- five per cent more baggage than you will absolutely require ; third, by cultivating feelings of hostility to the least inconvenience, and by combating the delays at passenger stations ; fourth, by eating a large quantity of food, and by drinking stimulating fluids or water, when not really thirsting ; fifth, by per- se veringly avoiding every attempt at ventilation, and by wearing more garments than the temperature demands ; lastly, by indulging your inverted fraternal love in thinking over the faults, plotting the downfall, or envy- ing the good fortune of some acquaintance, present or absent. How shall children be made nervous, fretful, and sick, while travelling ? There are a multitude of rules, but none more correct than the following : Give the child a little piece of something to eat every fifteen or twenty minutes throughout the journey — besides, forbid its talking fast ; forbid its crying even when too long restrained ; forbid its desire to run about, and keep its mouth half smoth- ered in the nurse's bosom. Can you give some plan whereby to fulfil this prescription, and thus make the child's unhappiness and sickness a matter of certainty ? 6 122 QUESTIONS ON THEO-PHYSIOLOGY. Yes ! The surest plan, one which has been " tried over and over again " and proved most successful, is this : Before setting out on a day's trip by the cars, provide your pockets and carpet-bags with the requisite variety and quantity of colored toys and confectionery substances. For example : After the first ten miles' entertainment has wearied your child's senses — after witnessing the phantom phenomenon of fields, fences, trees, villages, moving rapidly toward the place you left behind — when your child begins to ask questions, " When will we be home ? " exhibiting symptoms of coming restlessness — wants to change its seat, etc., etc., then fumble in one of your pockets, and, finding, give it a stick of peppermint candy; that gone, give next the half of an apple with its core / next, as the child grows still more restless, about two cents' worth of pea- nuts ; these will do very well for half an hour's enter- tainment, when the little eyelids will close in a dream- ful sleep of fifteen minutes' duration ; then, as its mouth begins the exercises well known as preparatory to a half-angry and nervo-pathetic cry, put a stop to this by means of a sandwich you had the presence of mind to prepare before starting ; next give it a hater's sweet-cake, or — which will do as well — some home-made jumbles ; but as the hours wear slowly away, and your child's unhappiness and nervousness continue to in- QUESTIONS ON THEO-PHYSIOLOGY. 123 crease, give it a, dose of medicine, according to direc- tions on the outside of the bottle ; when its thirst be- comes unbearable (after eating the sandwich), give it a drink of lukewarm water, which may be found at the end of the ladies' car ; and now, as the cherub face looks comparatively happy onoe more, try to increase it by placing in the dimpled hand a fine sioeet orange — lEP* don't take off the skin, nor remove the seeds ; but inasmuch as, while eating the orange, the busy head unwillingly bumped itself on the corner of the adjoin- ing seat, and as the otherwise well-behaved child is suddenly attacked with a fretful fever and headache, therefore now is the time to give the other half of the ajpjple aforesaid ; this should be followed by a regular attempt to feed the empty (!) stomach, which, owing doubtless to the blow on the head, is without desire for the substantial articles ; nevertheless, don't be discour- aged, even if the appetite is gone and the fever does heat the brow, but give a piece of cocoa-nut candy or a stick of licorice-root, so very simple; as this will be quickly disposed of (a part having fallen in a pool of tobacco juice which a gentleman has caused to ilow be- neath), return to your peppermints and peanuts, to your almost-forgotten crackers and cheese, to your remaining oranges and apples ; and finally, as soon as you get out of the cars, take the quickest conveyance home, with 124 QUESTIONS ON THEO-PHTSIOLOGT. the sick child in your arms, giving it innumerable promises of new shoes, of beautiful rocking-horses, of a bran-new article of clothing, etc., etc. ; when arrived, despatch word to the most respectable physician, get him in your house, and say : " Doctor ! do something quick for our child. Wife and I (not having any pare- goric with us) have made unwearied efforts during the whole journey to keep the little darling still. About mid-day we noticed its little forehead was feverish. Ko appetite since morning — couldn't eat any lunch with us — and hasn't been able to take any nourishment ! Oh ! dear — do something for the child ! AYhat have we done to be so visited and afflicted by Providence ? Doctor ! what is the matter ? " To which that gentle- man gravely replies : "Pulse indicative of a high fever — gastric irritation — threatened with convulsions — a dan- gerous diarrhoea — with inflammation of the bowels — scarlet fever — prospective water on the brain — I can tell better to-morrow morning." If our child should die, what shall we have preached at its funeral ? You should send for your physician's most distin- guished friend and co-laborer, namely, the most respect- able pastor in town. In his prayer, let him inform the Supernatural that we recognize this event, the plucking of this rose from its parent stock, as another warning (to those remaining) to believe on the Lord Jesus, and QUESTIONS ON THEO -PHYSIOLOGY. 125 in his death for sinners' sake. In the sermon he should dwell, with touching eloquence and tears in his eyes, on the mysterious ways of Providence, on the incompre- hensibility of God's ways to man, on the doctrine that God gives and God takes away ; the whole to conclude with a pathetic prayer, touching upon the doctrine that the young spirit lias gone " to the bourne whence no traveller returns," gone to the regions of the incompre- hensible, gone to the mysterious un-get-at-able world, except through " faith " in the recognized standards of evangelical truth! How shall a child be made quiet and happy while travelling- ? By adopting a course diametrically unlike the fore- going. The excitement of changing and moving about, and not the labor of doing it, is the cause of a fictitious desire to eat. Children and adults alike require but little nourishment while travelling — taken as near as possible to the accustomed hours while at home. Pre- serve your balance thus, and your journey, even if half round the world, will be cheerful and comparatively without fatigue. What is the eye ? The eye is the portal through which the soul looks out upon the universe : the light of the body ; it is the Master ArtisJ^in the picturesque Academy of intellec- tual Design ; it is the image of a principle. 12G QUESTIONS ON THEO-PIIYSIOLOGY. What offices are there assigned to the visual organs ? A&signed to the visual organization are three offices — first, to paint the exact shadow of external objects upon that invisible and all-embracing canvas, called Imagin- ation — second, to establish and regulate Memory by il- luminating and expanding the understanding — third, to discover in the wilderness of human experiences the ever-pleasant and ever-attractive Paths of Pure Wisdom — paths beginning in the lowest valley, even at the foot of the cradle of life, winding all the wav round the im- mense base of rudimental existence, and thence, with an imperceptible transition, continuing their unbroken lead spirally onward through an endless galaxy of golden homes in firmaments eternal. Is the philosophy of vision comprehended ? No ; the philosophy of human vision is as yet but lit- tle understood. If the beautiful structure of the globe o of the eye was said to be a faithful representative of the three grand Laws of Nature, physicians would smile; yet what is more familiar to the occulist than the scien- tific classification of the visual membranes and humors — as the following : TIIE COATS. THE IIUMOIIS. 1st. The sclerotic and cornea. 1st. The aqueous or watery. 2d. The choroid and ciliary. 2d. The crystalline (lens). 3d. The retina, or inmost membrane. 3d. The vitreous or glassy. Here are indicated the presence and action of a trin- QUESTIONS ON THEO-PIIYSIOLOGY. 127 ity of living Laws, which flow out into corresponding organizations. Is the ear similarly constructed ? Yes ; and every organ to be found in the animal or mental empire. The ear, for example, is composed of three anatomical parts, thus : 1st, the furrowed cartilage, or external ear ; 2d, the tympanum, or middle ear ; 3d, the labyrinth, or internal ear. So, also, by scientific classification, we learn that the labyrinth al part of the ear is composed of a tfAr^-cornered cavity, called the vestihule, the cochlea, and the semi-circular canals. Be- hold, herein, the action of triune laws. What is the tongue ? The tongue is a standard of judgment to the com- bined digestive organization ; besides which, it is the soul's chief and truest interpreter. How is the tongue a source of judgment ? Through its sensational capacities. Owing to the ad- mirable accuracy of its impressible nerves, the tongue is capable of deciding, both in sickness and in health, what foods and beverages will best subserve the offices of the stomach ; in this judgment it is wiser than all the inferential dietetic systems either of chemists or physiologists, and when strictly confided in and obeyed, will save the whole body from all extremes and physical 128 QUESTIONS ON THEO-PHYSIOLOGY. discordance. Hence every tongue must be its own judge. If this be true, why do persons who "indulge their appetites" complain of illness and propagate disease ? Because they violated, in the days of youthful rash- ness, that standard of taste which is supreme in the tongue. Alcohol and opium and tobacco were originally forced into the mouth, contrary to the repeated remon- strances of the lingual sensibilities, until violence and insult have established the reign of temporary silence over both tongue and conscience, but the " ills" of days' or months' or years' continuance do utter the language of condemnation, and urge the paralyzed will to begin the work of self-reform. What are the uses of the tongue ? The office of this inestimable instrument is fourfold — first, to report to the physician's eye the secret condi- tion of the sympathetic nerves and the ganglionic cen- tres ; second, to divulge to the ear of friendship the af- fections and emotions of the heart ; third, to transform the deepest thoughts of intelligence into sounds which the listening spirit can remember for ages afterward ; fourth, to tell the ever-attfactive lessons which unfet- tered and progressive souls absorb from the vital system of the Infinite. QUESTIONS ON THEO-PHYSIOLOGY. 129 When is the tongue misemployed ? A7hen it is made to embrace anything not welcome to its infallible standard of justice. You well know that your discrimination oi flavors did not spring from an original intellectual perception of them ; nay, the intel- lectual faculties acquire their education respecting foods and drinks from the testimonies and admonitions fur- nished by the thrice wiser tongue ; which, if intelligently and conscientiously heeded, would at once set up an everlasting barrier of defence against the invasion of multitudinous medicines and epicurean habits at present so extremely orthodox and fashionable. To the human as well as animal, either in sickness or in health, one rule is forever safe — namely : ask the organ of smell what odors will delight, and the organ of taste what flavors will please, then eat and drink (as directed in 4th vol. of the Ilarmonia) : and the nose and mouth will notify your Reason that a swallow of fluid or a mouth- ful of bread after thirst is slaked or hunger is appeased, is wastef ul and mischievous excess, entailing habits of intemperance and the seeds of disease. When is the tongue an instrument of torture ? When it cries out " Crucify him ! crucify him ! ! " — words which, while imparting no good tidings, put mighty weapons of persecution in the hands of the ignorant and prejudiced. Beware of that tongue 130 QUESTIONS ON THEO-PHYSIOLOGT. which delighteth in the sequestered causes and private details of broken friendship ; which propagates the last tale of misfortune or slander concerning individuals and families at home, or of nations' quarrels in distant lands. When is the tongue an angel of mercy ? When, warmed by an overflowing heart of tender- ness, it uttereth the words of that Friendship which could be neither purchased by the golden gifts of pro- sperity nor sold when misfortune sent an auctioneer to dispose of your transient possessions. "When is the tongue the noblest friend of man ? When it proclaims in thunder-tones the unreversable principles of Love and Wisdom and Liberty in behalf of every people and for all races of men ; against the mischievous hatred of tyrants, against the unbridled despotism of monarchies, against the bitterness and bigotry of religionists, against every institution that works antagonistic to the largest freedom of any object bearing the image of humanity. "When is the tongue a promoter of pleasure ? When it ministers instructive anecdotes to the circle of friendship, and when, without irony and satire, it sets in harmonial motion the wheels of Wit, Humor, and convivial Mirthfulness. Yet story-telling (accord- QUESTIONS ON THEO-PHYSIOLOGY. 131 ing to Dean Swift) is subject to two unavoidable defects ; frequent repetition, and being soon exhausted — so that he wdio values this gift in himself, has need of a good Memory, and should frequently shift his company. What is the use of man's body ? The use of man's body is : to mould and organize and develop his internal Principle — termed soul, mind, spirit — an indestructible conscious entity. What is the use of the soul, mind, spirit ? The use of the spirit, as was said in the first chapter, is the spirit's indefinite problem — a mystery, which one short sentence may possibly dissipate, viz. : to give a conscious, intelligent expression to the eternal attributes of Father-God and Mother-Nature. Is man's thinking principle, his spirit, extracted or obtained from ■whatsoever he breathes, eats, and drinks ? Man's spiritual body (which contains his inmost being) is elaborated and fashioned, by means of his various bodily organs, from unatomized substances extracted out of air, food, water, and the several im- ponderable principles. But man's inmost — his spiritual principle — is a deific essence. QUESTIONS ON THE DESPOTISM OF OPINION. How many forms of despotism are there ? There are three forms of despotism — two are institu- tional ; one, is individual — namely, political despotism, ecclesiastical despotism, and the despotism of opinion. What can be said of North America as a country ? Politically considered, and notwithstanding its justi- fication of chattel slavery, North America, as a country, is the freest and the best. But France, England, and Germany, while laboring under numerous oppressions, enjo} r more freedom of opinion. In America, the despotism of opinion is might} 7 . It is gradually grow- ing less powerful, methinks ; still, it rules the masses. It leads to the organization of fashion — to imitation — to a standard of judgment by which majorities govern minorities, the strong the weak, might is confounded with right, and the worst forms of tyranny and the best phases of liberty dwell side by side 'neath the shade of the nation's banner; the symptoms of future alterations. What do you mean by an opinion ? By opinion, I do not mean anything which is demon- QUESTIONS ON THE DESPOTISM OF OPINION. 133 strable — such as the facts of history, the phenomena of science, or the principles of philosophy : these are sus- ceptible of the most thorough demonstration. Opinion, on the contrary, is a vagabond, rambling about in the fields of perceptive logic — an illegitimate child of the intellect — a sort of bastard, so to say, whose parentage can never be fully traced nor legally defined. Opinion, therefore, is derived from no well-ascertained fact, from no established principle. If it were thus derived, it would no longer be opinion, but knowledge absolute, which precludes opinion. What is the origin of an opinion ? Opinion is conceived and brought forth by such parents as inferences, deductions, presumptions, as- sumptions, guesses, mistakes, misstatements, misunder- standings : these all are eggs, each the centre of a bantling opinion ; each the germ of procreative despo- tisms, brooded by little minds and time-serving institu- tions. Supernaturalism and metaphysical theories spring from conjecture — which, becoming an opinion, by general consent and not by understanding, attains to authority, and denies thenceforward the right of individual free discussion. What have you ascertained by investigation ? By investigation I have acquired this knowledge — 134 QUESTIONS ON THE DESPOTISM OF OPINION. that all theology is a despotic theory, an opinion ; and nothing more. o Do you make any distinction between theology and some of the doctrines of Jesus ? Yes ; the doctrines of Jesus, concerning morality and spiritualism, are immutable truths. Theology, on the contrary, is not based upon Nature's facts and princi- ples, but, as already said, upon inferences, presump- tions, assumptions, which became despotic just like every other opinion. Knowledge has no slavery in it : opinion has no liberty. Opinion is the builder of dungeons; the inventor and proprietor of torturing racks and rods of iron ; the grand Inquisitor who first kindles the martyr's fire, and then executes its terrible judgments. Such is the despotism of opinion. Abso- lute knowledge, being inherently positive, precludes all opinion ; forever independent of mere belief. Of course, I mean such knowledge as that which the entire soul acquires by industry through its appropriate chan- nels of consciousness ; that which, in the due process of integral growth, becometh Wisdom. And I repeat the affirmation, that church-theology is merely an opinion • a subjective belief ; destitute of that knowledge which it arrogates to itself. Can you give evidence to strengthen this assertion ? Yes; church-theology, for example, is believed by QUESTIONS ON THE DESPOTISM OF OPINION. 135 persons who are in general quite ignorant of the extents of Nature / its laws, its functions, its relations, its harmonies, are never perceived by the believer in a dismal theolosrv. But the sectarian mind, "never taught to stray, far as the solar walk," studies geog- raphy perhaps, and sees this globe as the centre, the sun and moon and stars all as so many attendant super- numeraries, and special providences as a human necessity to salvation. Our earth the centre of creation ! a stationary orb, the largest, most important, abont whose imperturbable majesty the entire heavens re- volve ! And the earth's inhabitants, the chief of all Deific concern. Have we not outgrown this contracted idea ? Yes ; thank God ! the soaring soul of Science has overswept the limitations of Ignorance — the prolific source of old theology — and man's slowly but surely developing Knowledge has repressed the tides of the dead seas of error, and set bounds to the despotism of opinion. Where did the world get the idea that this globe was the centre of the universe ? The world received it from the oriental tribes. Gen- esis teaches the paramount position, size, and impor- tance of this earth ; the Sun, the Moon, the myriad Stars, these are subordinate and subservient. But the 136 QUESTIONS ON THE DESPOTISM OF OPINION. " Milky Way " was long since churned up by Astron- omy, and divided into vast constellated groups, tlie magnitude of some of which is sufficient to fill to over- flowing our entire planetary system — out-measuring the vast orbit of Neptune — swelling over and expanding away into the immense depths of space beyond ! Can you illustrate your idea of this planetary magnitude ? Yes ; " Alcyone," for illustration, is a name for one of the brightest stars in the Pleiades. Around this magnificent centre, our entire solar fraternity — the Sun, and its vast family of planets — travel swiftly, noise- lessly, ceaselessly, without a moment's rest, without a moment's fatigue. And yet, like a living, breathing, harmonial Man, our planetary organization lays seem- ingly destitute of animation, near the centre of a wide- spread bed of interlacing and inhabited stars. To the ex- ternal sense he appears to be asleep, and dreaming, on the couch of Infinitude. Notwithstanding which (apparent inertia), our solar body journeys forward at the fright- ful velocity of four hundred thousand miles per day ; and yet, although its speed is so great, it requires eighteen millions and two hundred thousand years for our visible sun and its planetary dependencies to revolve once round "Alcyone!" This primary is nearly one hundred and eighteen million times greater in magni- tude than our sun ; which again, as you well know T , is QUESTIONS OX THE DESPOTISM OF OPINION". 137 many times larger than the earth, or any other related globe. Some stars are yet so distant, that thirty mil- lions of years will sink into oblivion, and infinite scores of human beings will live and die out of matter, ere their light can reach our globe ! And it will help your conception to remember that light can fly two hundred thousand miles per second. With this revelation of Nature before us, what shall we think of the oriental cosmological ideas — of the basis of the old but popular theology — Genesis, which maketh earth the centre of all creations, and the earth's inhabitants the source of infi- nite trouble to Deity ! Suppose a man should study astronomy and comprehend some- thing of immensity, would he not, if discordant, still believe in the doctrines of theology ? Yes ; theology is of necessity believed by those who are constitutionally discordant — by those who feel evils within — who infer therefrom the existence of devils — and possess, as they think, internal evidence of total depravity. It is a curious fact that the most vicious persons are the firmest believers in literal and future hell-punishments. Those who are enough unfortunate to be thieves, liars, highwaymen, pirates, slave-holders, and money-getting deacons, are fellow-believers and sometimes fellow-worshippers of the horrors and atro- cious decrees of popular theology. 138 QUESTIONS ON THE DESPOTISM OF OPINION. When does the mind lose such belief ? "When the mind is well-balanced — when the person becomes measurably self-harmonial and as much civil- ized in religious matters as in current politics and in the commonplaces of life — then, popular theology leaves it as naturally and rapidly as the beasts of the forest flee before the peaceful march of Humanity. Is not a dismal theology natural to certain temperaments ? Yes; Theology is naturally believed by those who have large organs of cautiousness, secretiveness, and a morbid conscientiousness. These temperaments take judgment into custody. It is another curious fact, that old theology (as an opinion) never gets into the upper rooms of the mind. It goes far underneath — lurking about in the caves and dark retreats of the cerebellum — like a polar bear sometimes, and like a viper too, that keeps sequestered because knowing its place. Is there not much invidiousness in this assertion? Far from it ; in making this assertion, I do not forget that popular theology receives support from many talented and conscientious and benevolent men and women. But is it not worth remembering, that the most intelligent and courageous among its supporters have been apologizers for the system ? Have they not all failed in justifying theology to the intellectual facul- ties of mankind ? Dr. Adam Clarke, for example, was QUESTIONS ON THE DESPOTISM OF OPINION. 139 under the necessity of writing an elaborate commentary on the Bible. Why did Dr. Clarke write his commentary ? lie wrote it simply to offer an explanatory apology to human nature for believing that which an intelligent and healthy Reason will eternally repudiate. What is a commentary ? A commentary is an attempt, in many cases, to defend and extenuate a matter which is deemed either impos- sible, ambiguous, contradictory, or improbable. Could you look into the beginning and inceptive causes of the various commentaries on the Bible, I know you would be astonished to find that each writer worked from a disagreeable personal necessity ; a method of allaying the positive protestations of the intellectual faculties and intuition. Dr. Beecher's recent scholastic work — " The Conflict of Ages " — is the most unsuccessful effort of a talented apologist ; to satisfy the demands of hu- man reason ; to subdue the " conflict " between his own lower and higher faculties. The last fifty years are re- markable for apologistical sermons. Does not the presence of evil in the world convince many of old theology ? Yes ; theology, as an opinion, is entertained by scores of honest minds, and because they cannot understand the origin, the nature, and the cure of evil. (Such 140 QUESTIONS ON THE DESPOTISM OF OPINION. should read the Great Harmonia.) They consider evil to be absolute ; not relative and conditional. Many be- lieve that evil results from violating the verbal com- mands of God ; not that evils and sins (so called) take their rise primarily from man's ignorance of his own nature, and the consequent abuse of it. How can philosophy help the world ? The Ilarmonial Philosophy will do this world a mon- umental service by explaining the nature and demon- strating the cure of evil — a work which theology cannot do. Why not ? Because theology is an opinion — based, as already- seen, upon inferences, inductions, pre- sumptions, etc., and not upon Knowledge, which has no fellowship witli opinion or despotic fanaticisms. What other causes are there for believing- theology ? Theology is believed by persons who, being victimized from childhood, now do homage at the shrine of popu- lar and educational religion ; which they would not continue to do, if they could see that all true religion is innate • not educational — that all true life is from within, inbred and divine ; not absorbed, as a sponge drinks water- Who profess to believe theology ? Theology is professedly believed by persons who wor- ship at the shrine of policies, expediencies, compromise QUESTIONS ON THE DESPOTISM OF OPINION. 141 measures, shirks, etc. ; by persons who believe Princi- ple to be very good in poetry and metaphysics — conge- nial to fanatical reformers and revolutionists — as I shall hereafter demonstrate. "Would popular theology depart with the advent of correct knowl- edge. Yes ; it is impossible for an intelligent person to be- lieve the myths of ancient Egypt. What has been the experience of those who have sought for knowl- edge in the empire of nature ? This question would require a careful compilation of the history of science, and a chapter descriptive of the- ological opposition to independent investigation. As this is a " delicate question," the reader will allow me to be silent for the next twenty minutes, giving time for the Weekly Pennsylvanian to answer : " We believe firmly, not only that the world is growing wiser, but better also — and nothing has conduced to this desirable state of facts more than the accuracy and solidity of modern learning. The vague mists and superstitions which clouded the intellect of past ages, have, in a great degree, been dissipated, and men begin to reason for themselves, and the people are willing to be guided by what appears in accordance with the dictates of com- mon sense. The instructors of youth, and the promul- gators of the truths of science, are no longer afraid to 142 QUESTIONS ON THE DESPOTISM OF OPINION. follow the promptings of genius, by the terrors of a brutish public opinion, which once made whole nations fools or madmen. " When the belief was universal of the immobility of the earth, Copernicus conceived the idea that the sun was the centre of the system, and that the earth was a planet, like Mars and Venus, and revolved round the sun. And yet this founder of a new system of astron- omy was excommunicated from the Vatican, in 1543, for maintaining heretical doctrines, and the papal court never annulled the sentence till 1821. " When Galileo, his great follower in the cause of scientific truth, was thrown in the prison of the inquisi- tion, in 1633, and was compelled to solemnly renounce on his knees, in the presence of an assembly of igno- rant monks, with his hand upon the Gospel, the glori- ous truths he had taught, and to declare that the earth stood still, as he arose from his humiliating position, he indignantly exclaimed, stamping his foot, ' And yet it moves.' For this he was again assigned to the dun- geons for an indefinite period of time, and required to repeat every week, for three years, the seven penitential psalms of David. " But the Copernican system is now established, and has thus recommended itself to the scientific world though tribulation. That Tycho, Kepler, the Ilerschels, QUESTIONS ON THE DESPOTISM OF OPINION. 143 and Newton, were permitted to enunciate the result of their labors ill peace, may be attributed to other causes, and in spite of the natural and universal perversity to sustain error. " Galileo and Socrates are examples of the sacrifices men have sometimes made for the advancement of truth, under adverse circumstances, and against the precon- ceived ideas, prejudices, and superstitions of ignorant ages. Columbus, Fulton, and Franklin, were all op- posed, each in his particular path of discovery, by the public sentiment by which they were surrounded, and nothing but their actual and unequalled triumphs saved them the reputation of being fit subjects for an insane asylum. " How much does the world owe to Leibnitz, Lever- rier, Lambert, Michael Angelo, Delambre, Descartes, and Galvani, for their painful and laborious mathemat- ical calculations, composition of forces, and great analyses. Blot their discoveries from existence, and all becomes dark, chaotic, and given to uncertainty. " It was fashionable twenty years ago to deny that the earth was more than six thousand years old, but the geological researches of Dr. Buckland, Professor Silli- man. Dr. John Pye Smith, Mr. Lyell, President Hitch- cock, and others, have proven by incontrovertible facts that it must have existed for many hundreds of thou- 144: QUESTIONS ON THE DESPOTISM OF OPINION. sands of years. And yet so far from these investiga- tions leading to atheism, they lead to a true knowledge of nature. Those who contend for the limited existence stand on the very verge of denying indirectly the exist- ence of a divine power, and uproot the whole system of natural theology. The supposition of Chateaubriand, that the earth was erected just as it is, with its millions of fossil-shells imbedded in the rocks, would overturn all the foundations of Dr. Paley's theory, and lead to the rankest scepticism. If the mountains hoary with age do not give evidence of their volcanic fires for many centuries — if the bones of fishes with their fins were not intended for motion — if the eyes of the fossil insects were not intended — then the most admirable adapta- tions of the animal economy do not show design or point with unerring certainty to the great Architect and Designer. " Yet how often do the discoveries of true science pass unrecompensed, while the various systems of stulti- fying humbuggery meet with favor the eye and ear of the public. William Harvey, who discovered the circu- it tion of the blood, met with detraction and persecution that destroyed his practice and reduced him to poverty, while the inventors of " cough lozenges," " flumex bitters," " liver pills," etc., roll in wealth, and dress in purple and fine linen. Before the time of Francis L, QUESTIONS ON THE DESPOTISM OF OPINION. 145 in the early part of the sixteenth century, the surgeons stanched the blood, when a limb was amputated, by the application of boiling pitch to the surface of the stump. Ambrose Bare, the principal surgeon to that king, intro- duced the ligature. A clamor was raised, and this ex- perienced surgeon was hooted and howled down by the faculty of physic, who ridiculed the idea of " hanging human life upon a thread," when boiling pitch had stood the test for centuries. " When Paracelsus, of Switzerland, introduced the employment of antimony as a medicine, at the instiga- tion of the Medical College, the French parliament voted it a crime, and passed an act making it a penal offence to administer it for any disease. " The Jesuits introduced into Europe the Peruvian bark, and in England they at once rejected the drug as an invention of the father of lies. Frederick the Great took it in spite of the remonstrances of his physicians, and was soon restored to health. " In 1792, Dr. Groerevett discovered the curative power of the Spanish fly in dropsy, but no sooner did his cures begin to be noised abroad than he 'was at once committed to Newgate by warrant of the president of the college of physicians, for prescribing cantharides internally. " Lady Mary Montague, who had spent some time in 146 QUESTIONS ON THE DESPOTISM OF OPINION. Turkey, first introduced inoculation for the small-pox into England, as she had witnessed its happy effects dur- ing her foreign residence. She had tried the experi- ment upon her own children, and the common people were taught to hoot at her as an unnatural mother, who had risked the lives of her own offspring. The faculty rose in arms, foretelling failure and the most disastrous consequences, and the clergy descanted from their pul- pits on the impiety of thus seeking to take events out of the hands of Providence. She protested that in the four or five years after her arrival home, she seldom passed a day without repenting of her patriotic under- taking, and she vowed she never would have attempted it, had she foreseen the vexation and persecution it brought upon her. " Almost the same fate for a time overtook Dr. Jen- ner, who discovered the uses of vaccination. The Royal College of Physicians received his discovery with ridicule and contempt. Even religion and the Bible were made engines of attack against him. Erham, of Frankfort, gravely attempted by quotations from the prophetical parts of the Scriptures and the writings of the fathers of the Church, to prove that vaccination was the real Antichrist. " Such have been a few of the results of ignorance, prejudice, and intolerance. It is to be hoped that with QUESTIONS ON THE DESPOTISM OF OPINION. 147 the common school, the academy, and college, the pow- ers of a free press, the scientific lecture-room, the general dissemination of substantial knowledge, that such a foot- hold has been obtained against the flood-tides of bigotry, intolerance, and ignorance, that their dark waves will be rolling back upon themselves, no longer to disturb the placid surface of an elevating and ennobling hu- manity. "We hope that with correct knowledge, every day becoming more and more diffused with the inven- tion of useful labor-saving machines, the pownr of the loom and the anvil, the steam-engine and electric tele- graph, the day will soon dawn, that it has alreadv come, when fudge and nonsense will no longer be tolerated, but that man everywhere and on all occasions shall deal in facts, not in fancy, shall state truths and not wild vagaries hatched amid the incubations of dark ages to spread abroad and plague the world. T7e hope this practical, sensible era has arrived, and we believe that with such views the world will make more prog- ress the next century than it has done in any five cen- turies heretofore in the struggles of an impeded civiliza- tion. Welcome an age of common sense, of correct views, of useful knowledge, the more useful because the more true." How shall knowledge be made to take the authority of opinion in churches ? Knowledge can be made to supersede opinion, in 148 QUESTIONS ON THE DESPOTISM OF OPINION. modern churches, by calling a "convention of creeds" and publishing the results of such a convocation to the world. That is to say, let us have a senate of Christian and of anti-Christian leaders ; a full representation of each system. Each creed has some truth in it, some fragment of a principle, which its rival has not. Who could be excluded from such, a Convention ? Hear the Echo ! " Who could be excluded from such convention?" Who denied a seat in this senate? Who could be voted intruders — who, for opinion's sake, prohibited ? Who could be ostracized — could Fcnelon ? " Could Fenelon ? " — with his sovereign conviction that holy works and charity evidence forth the soul's re- generation ? Who could be voted alien — could Luther ? "Could Luther?" — with his doctrine of justification by faith, the inspiring element and conversative princi- ple of character ? Who could be shut out — could St. Augustine ? " Could St. Augustine?" — notwithstanding his dismal idea of the blighted majesty of all human nature ? Who could be repudiated — could Calvin ? " Could Calvin ? " — with his logical platitudes con- cerning foreknowledge, free will, necessity, and the nil- progressive, unexpansive, fallen nature of man ? QUESTIONS ON THE DESPOTISM OF OPINION. 149 Could any one be passed over — could Charming ? " Could Channing ? " — with his belief in man's bound- less capabilities and endless growth ? Could a doubter be omitted — could Hume ? " Could Hume?" — with his doctrine of experience as the test of truth ? Could any one be voted heretical — could Wesley ? " Could Wesley ?" — with his ruling idea of a Mission- ary "Work ? Could a Friend be prohibited — could George Fox ? "Could George Fox?" — with his doctrine that the unerring Spirit of God is a guest of every regenerate bosom ? . Could a critic be discountenanced — could Voltaire ? " Could Voltaire ? " — with his belief that what men term truth is always two-thirds fable ? Could any seer be proscribed — could Swedenborg ? " Could Swedenborg?" — with his impression that the outer universe is but the drapery and imagery of a spirit- ual existence ? Could any liberalist be excluded— could Thomas Paine ? "Could Thomas Paine?" — with his conviction that Reason is the only reliable Revelation, and a sufficient rule of faith and practice ? Could any person be tabooed — could John Murray ? "Could John Murray?" with his belief in the final 150 QUESTIONS ON THE DESPOTISM OF OPINION. holiness and happiness of all mankind, and the restitu- tion of all things ? Could any woman be repulsed — could Ann Lee ? "Could Ann Lee?" — with her doctrine of the differ- ence between the Jewish and Gentile Christian church, of the carnality of outer marriage, and of perpetual in- spiration ? Could any professedly honest person be shut out— could Joseph Smith ? " Could Joseph Smith ?" — with his doctrine of a new Jerusalem, in the form of a Mormon organization ? Could any leading mind, in America or across the Atlantic, be de- nied a representation in this senate of creeds ? Echo still responds: " Could any be denied?" Nay ; for these leaders, or their followers rather, are unable to form true estimates of each other. Each system, having obtained and bodied forth some truth, and knowing little or nothing of its neighbor, arrogates infallibility for its declarations. Opinion becomes law. Each sets desperately and spitefully upon the other. Instead of rejoicing and being happy in each other's earnestness and eloquence and efforts for man, and playing frater- nally into each other's hands, the sects stoutly refuse hospitality and acquaintance, and strive to force one creed upon all mankind as the sum of truth in religion. They separate themselves into bigoted organizations — QUESTIONS ON THE DESPOTISM OF OPINION. 151 exhibiting folly and wickedness, passion and imbecility — and thus defeat the good which the best believers have in view. What may be said of priests and churches ? Priests and churches, without knowing it, have de- serted the path of truth. The dignity of an everlasting principle has been given to opinions : and the dismal opinions of theology tend to debase the mind, and plunge men into despondency. Is priestly influence against human unity ? Yes ; priests have separated themselves from others, in humbler social positions ; and have made men sus- picious of each other. What is the theology of priests ? Their theology is a compound of love and hate, of heaven and hell, of rewards and punishments ; and its teachers, all unconscious to themselves, breathe the spirit of hate and human differences, even while their theme is " love." Thus they divide men, and sacrifice the interests of individuals upon the blood-stained altars of sects and priesthoods. They are no friends to free thought, to free speech, to free action. They fear the human heart ; they would vilify and set bounds to its God-ordained attractions. Opinion teaches the corrup- tions of reason ; and the trcacherousness of its best dic- tations. Opinion teaches the superiority of past tradi- 152 QUESTIONS ON THE DESPOTISM OF OPINION. tions to present truths. And priests would have Geology retain her secrets, and Astronomy withhold her starlight, rather than see discredit thrown upon modern creeds which rest upon ancient chronicles. Suppose we leave creeds and churches, what shall we do ? We are free to communicate with the divine revela- tions of our Mother-Nature. Her sweet melodious voices are ever-cheering ; her revelations ever-welcome to her children. She invites them to worship in the cathedral of immensity. Her ministers are the expanded earth, the unfolded heavens, the stars above, the spheres that swell out into the depths beyond, and all the myriad hosts who live and love upon them. The unalterable universe, both positive and negative — material and spiritual, is your Sacred Book ! This is the word of Father-God — containing his promises, his purposes, his principles — superior to steam-presses, to the despotism of Opinion ! A proper study of its pages, so beautifully embellished by angel-hands, expands the genius of wis- dom — making men active, courageous, harmonial, Beau- tiful. It tells man to be honest and sociable, to be reasonable and peaceable, to be just and fear not. The immutable Laws of this Book are our rules of life ; and perfect obedience to them is our virtue and our religion. What position do we now occupy, as practical denizens of the globe ? We occupy a transition place ; our feet press the QUESTIONS ON TUE DESPOTISM OF OPINION. 153 planks of that temporary bridge which connects the past with the future; midway between the inferior and the better era ; with much of both, with neither practi- cally. Y^hile the sun of pure wisdom, just rising over the brow of the Better Day, sheddeth its delightful rays upon the topmost minds on earth, the darkness of popu- lar Theology — seen by them to be a despotic opinion without knowledge — appeareth all the more hideous and repugnant. The valleys of human life — the archives and alcoves of existing Doctrines — appear more and yet more uncongenial ; a repugnance which increaseth sevenfold, as we continue to ascend the Alpine heights of the pure impersonal Reason. The light of the future makctli the night of the past darker ; while our oponents, the comfortably-housed and the mythic- valley people, see nothing of this and have no such real- izations. Gladly, we turn our steps from darkness — gladly, we look forward — away, up the hill to the City of the living God ! The Past? that has worshipped imaginary beings ; the Future % that will work for Humanity I 7* QUESTIONS ON THE MARTYRDOM OF JESUS. The ponderous cavalcade of solar bodies along the Milky Way is not more majestically grand than the un- broken march of human ages up the path of Time. I have been listening to the Past. It is vocal with sounds innumerable; with sounds of glad thanksgiving ; and songs, also, of lamentations and spiritual distress. The tides of life, setting their omnipotent currents through human affairs, have wafted the wrecks of different nations, different systems of government, and different religions — each bearing the mark of some chief, monarch, or martyr. Reverberating through the moss-clad dome of distant ages is heard the sad song of expiring heroes — the dying sob of the fire-dressed martyr — triumphing over wrath and hatred and every trial, with a god-like might, seemingly defeated, but unfailingly victorious. Amid the gathering clouds of smoke, and through the folds of tempestial fire, the martyr sees angel faces full of joy ! What are the characteristics of a true martyr ? A true martyr is one who bravely meets terrors and QUESTIONS ON TIIE MARTYRDOM OF JESUS. 155 tortures, imposed by many and strong enemies, rather than relinquish or disavow a cherished conviction ; one who, with a moral enthusiasm transcending the instinct of self-preservation and every selfish motive, fearlessly embraces death in its most terrific form, in order to bear faithful witness to the sovereignty of some divine principle. Where shall we look for the world's true martyrs ? Open the history of Asia, the history of Europe, the history of America ; and behold the martyrdom of the great and good. 'Neath earth's flowery bosom lie the smouldering ruins of nameless men and women — who have made personal resistance to crime and to tyrants — " Where do they sleep ? the fearless and the true, Whose holy deeds around their pathway threw A glorious light — A light which, streaming o'er the mists of time, TUnmines every age and every clime With radiance bright." Is it not natural to revere the birthplace of Jesus ? The Christian's sensitive reverence for Palestine, the native land of his Saviour, is both natural and beauti- ful. The elements and aspirations of patriotism, of poetry, of pathos, of prayer, of perfection — yea-, all the tender sentiments of filial love, all the sacred prejudices and imaginations concerning religion, all the painful struggles of time and the awful mysteries of eternity — 156 QUESTIONS ON THE MARTYRDOM OF JESUS. come forth at the magic touch of this strange, eventful history. The lone star of Bethlehem, to the poetic be- liever, hath the effulgence of a thousand suns. The Sowings of the sacred waters, over the bright sands and along the purple shores of the Holy Land, seem like the golden sounds which fed the silent air of Eden. Gently descend the dews of llermon. The widow's overladen heart findeth rest beneath the welcoming shade of the Cedars of Lebanon. The winds of the sea of Galilee steal with dream-like stillness over the fertile plains of Judea. To the banks of the baptismal river the Christ- ian goes for contemplation. It sings a song to him whose " raiment was of camel's hair." And it breathes blessings upon him who " came from Galilee to be baptized." Its music leaves her soul upon his heart. " He casts a wishful eye to Canaan's fair and happy land " — and yearningly, looks forward with faith and hope to the place " where the wicked cease from troub- ling." No ! I do not wonder that Palestine is a " Holy Land " to him who entirely believes, that one of its rural barns was the palace which shut from vulgar eyes the birth of a heaven-descended Prince — that one of its uncarved and uncushionecl mangers cradled the Eternal Saviour of the World — whose feet had pressed the soil ; whose sympathetic tears had watered it ; whose breath, freighted with words of comfort for the friendless sons QUESTIONS ON THE MARTYRDOM OF JESUS. 157 of men, had mingled with the air ; and whose hand had written in the sand, " Let the sinless man cast the first stone." What does history relate on this subject ? Sacred history relates that, in twilight's pensive hour, a younir man sought the wilderness. Retiring winds waved the dreary depths, and music made of melan- choly sort. He had travelled in Egypt ; lived there till the death of Ilerod. Golden domes of pride, sacred temples of error, and towers of war, he had seen ; had met and mingled with the world. But the spirit of God moved within. And the angels, lifting their voices o'er the wilderness, bade him " Onward." With pathos true and touching, the voices of Mother-Xature spake to his weary soul. Anon, the heavens opened : and he u saw a spirit from Father-God, descending like a dove." Then a voice said : " This is my beloved Son, in whom I am well pleased." What may be said of the Jews in this connection ? The Jews were the most imbecile worshippers of Force, and knew not the Father. They were worship- ping the imaginary God of the patriarchs and prophets ; not the unfailing Source of the spirits of all men. They studied a creed ; not the volume of creation. The Jews were the best and the worst of men : virtuous and vicious, witty, serious, and sometimes gay ; learned in 158 QUESTIONS ON THE MARTYRDOM OF JESUS. man} r arts, generous and brave at times; invariably hypocritical and avaricious, equally iniidclic and faith- ful, materialistic and spiritual. " The Jews must be taught the way, the truth, and the life," said the young men, . . . and, after forty days of interior preparation, he went forth to teach. According to Bible history, who heard him gladly ? The poor heard him gladly ; mainly, because he was born of the humblest among them ; and advocated their cause. lie opened his mouth and taught the multitude; and he healed many that were sick. He did this with- out reading from the then popular bible, or using rem- edies from the then orthodox drug-store. What followed this repudiation of the then popular authorities ? The physicians and lawyers and clergymen of the time reasoned against his claims ; they doubted his power of discerning spirits ; and openly ridiculed his psycho-magnetic miracles. Some of his own converts traduced and deserted him. And they had hi in arrested on a charge of heresy to the Jewish church, and conspir- acy against the Roman government. They tried him without justice; and crucified him without mercy. "What a great martyrdom ! "What a faithful witness did he bear to the Father-God who inspired him; a martyr to his spiritual principles ! QUESTIONS ON THE MARTYRDOM OF JESUS. 159 According- to recent discoveries in psychical science, how would you explain the birth of Jesus ? Matter is the servant of mind. Nothing is more ob- vious than the sympathetic alliance of these two eternal principles. Mind is the moving Principle : matter is the Principle which is moved. And it is well estab- lished that the productive mind influences and moulds the body and soul before as well as after birth. History is brimful of examples, and settles the doctrine as true, that the unborn child is psychologized by the maternal spirit. (See 3d vol. of Great Ilarmonia.) Can you not give examples of maternal psychology ? Yes ; there are many examples. Five months before the birth of Caligula, the Roman emperor, his mother dreamed that a supernatural being brought from the sky and gave her an eagle, which changed slowly into a venomous serpent, and was stoned to death by the mul- titude. The angel said : " The eagle is power ; the ser- pent is tyranny ; the last is assassination." Justified by her imagination only, she insisted that the history of her unborn child had been symboled forth. This terrible impression acted like a charm upon the coming spirit; and, lo, the life and death of Caligula was an exact ful- filment of his mother's dream. What happened to the mother of Nero ? In a dream the mother of Nero saw a dove descend, 160 QUESTIONS ON THE MAETYEDOM OF JESUS. holding in its mouth a scorpion, wliich was dropped upon her bosom, and presently stung itself to death. A few weeks prior to the birth of her son, this dream was re- peated. She said it denoted peace, first; next, persecu- tion i the last, suicide. And the history of Nero was an exact correspondence. Had the mother of Moses such experience ? Yes ; while in the house of Levi, a young woman had an impressive dream in which she beheld a beauti- ful damsel, leaning over the river's brink, with her sweet face beaming compassionately upon the form of an innocent child. Presently. this child became a great man ; and his might was felt in all the earth. An angel now descended from a high mountain, and said : " Behold ! so shall it be with thy son." Not long after this dream, the woman became the bride of a distant kinsman. And twice before the birth of her first child, the same dream was impressed upon her; and the same angel appeared, with the same message. Of course the psychological effect was complete. Her son's name was " Moses." Can you mention an example less remote ? Yes ; a woman of considerable physical courage mounted a horse, rode side by side with her soldier- husband, and witnessed the drilling of the troops for battle. The exciting music and scene together inspired QUETTIONS ON THE MARTYRDOM OF JESUS. 161 her with a deep thirst to behold a war and a conquest. This event transpired a few months before the birth of her child, whose name was — " Napoleon ! " Relate the history of psychological effect wrought upon the siprit of Dante's mother ? During the important period immediately preceding the birth of Dante, his young mother saw a vision of startling grandeur and great depth of significance. She beheld a populated globe, of symmetrical proportions, rise gradually out of the sea, and float midheavens. It was decorated with every conceivable element of natural and artificial beauty. Upon a high and grand moun- tain, which melted away into the distant horizon and sloped gracefully into lands and lakes that spread out to the left, stood a man with a brilliant countenance, whom she knew to be her son. Pointing with his up- raised hand, he bade her look down to the right of the mountain. She beheld a precipice of abrupt descent ; like the wall of an immeasurable gulf, with depth un- known. Whereupon she thought she fainted with ex- cess of fright. But her son was serene as a morning star ; and, looking again, she saw no evil. After this beautiful and thrilling vision, Dante's mother had only in view the greatness of her unborn child — whose genius as a scholar and poet, as the creator of a world of fancies, is known throughout all the lands of civilization. 1G2 QUESTIONS ON TIIE MARTYRDOM OF JESUS. Are there other illustrations of the marvellous effects of mind upon the unborn child ? In further illustration, I might refer to hundreds of similar cases among poets, painters, musicians, mathe- maticians, and religious chieftains. One more instance, however, will suffice: to demonstrate the mysterious influence of mind upon matter ; and more particularly, to prove the predisposing effect which a mother's spir- itual convictions exert upon her coming offspring. The wife of a very poor but respectable mechanic dreamed several times, before the birth of her child, that an angel came to her and said : " Hail ! thou art highly favored — the Lord is with thee." The angel looked lovingly down upon her ; and she, not comprehending the intent of his message, was troubled. But the spir- itual visitor soon allayed her anxiety, by saying . " Fear not — thou shalt bring forth a son, and thou shalt call his name Jesus .... he shall be called the son of the Highest .... he shall reign over the house of David forever .... and of his kingdom there shall be no end." In due course of time this woman's impressible imagination was operating, with full belief, expecting the literal fulfilment of her vision. The result was accurately daguerreotyped upon the spirit of her unborn babe. And this person lived and died on the scene of history, as if his whole soul — impelled by some super- QUESTIONS ON TOE MARTYRDOM OF JESUS. 1G3 natural predisposition — was struggling to fill the sub- lime and immense measure of his mother's dream ! What is there so wonderful in a name ? " Jesus " is the Greek for the Hebrew word " Joshua ; " and the term " Saviour " is the English rendering. The word "Christ "was annexed to distinguish him from many others bearing the first name. " Messiah " is the Hebrew for the Greek word " Christ ; " and the term " Anointed " is the English translation. The Jews called every political or religious Chieftain the Lord's Anointed — because their doctrine was theocratic — thus, Saul and David and Solomon were considered the especial agents of God ; and Isaiah calls Cyiius " the Lord's Anointed," which is the same as the word Christ, or Messiah. " Christ " is a term which literally signi- fies a divinel} T -commissioncd Agent or diplomatized Physician. It would be perfectly correct, therefore, to say — " Joshua, the physician," to designate him among the inhabitants of Palestine ; or, still more literal, " Doctor Joshua, the Martyr of Calvary " — thus giving to this spiritual Essenian a just and sufficiently con- spicuous position among the world's great martyrdoms. What can we be certain of in his early history ? Aside from the penetrations of clairvoyance, and without the testimony of spirits in daily correspondence 164 QUESTIONS ON THE MAETYEDOM OE JESUS. with men, there is nothing known of Joshua's childhood and youth. What did the early philosophers say ? Very little ; nothing reliable. Celsus, an Epicurean philosopher of the second century, testifies that Jesus (or Joshua) spent several of his childish and youthful years in one of the most densely-populated spots of Egypt ; that while there, he acquired considerable intel- ligence — and learned the art of healing by mysterious words and manipulation ; and that, after returning to Palestine, he assumed a special mission, and professed to hold an incomprehensible correspondence with the Father of spirits. But Origen, a primitive Christian father, regarded Celsus as a heretic, and answered him accordingly. What may be said concerning his reputation ? The wilderness of Judea echoed to the herald-notes of good, honest John. lie sowed the seed in Palestine, but expected to reap on the other side of Jordan. Joshua seemed to have had no understanding that he was the person referred to — and so, being of a religious cast of character, went like any other converted spirit " unto John to be baptized." But John "forbade him," and said — " I have need to be baptized of thee." Here, doubtless, Joshua, felt the hidden voice of his ■mo- ther's dream ; and, with a beautiful grace which be- QUESTIONS ON THE MAETYEDOM OF JESUS. 165 came his earnest soul, lie baptized the prophet. And forthwith his friends had, as they supposed, reason to expect great words and greater deeds. His fame " went throughout all Syria ;" because he had cured many sick. Shall we say that this reputation became a misfortune ? We love to have miracles wrought for the single glorious purpose of benefiting suffering humanity. And we love to contemplate Joshua in this unselfish work ; a motive which alone actuated his first efforts. After a while, however, we behold him working, so to speak, for his reputation. "That we may know," he says (Matt. ix. C), " that the Son of man hath power on earth to forgive sins " — then he healed the sick of the palsy ! His miracles, instead of serving the good of the suffering merely, were appealed to by him and others as proof 'positive of his divine commission. (See John x. 37 ; xi. 15; xv. 2, etc.) Jesus had extraordinary power ; was that power limited ? "Command these stones to become bread," said the spiritual sceptics. Did he give them a sign ? The populace did not believe in physical manifestations. They reepvired evidence. " If thou be king of the Jews, save thyself." He was nailed to the cross, and had the reputation of being both a medium and a god. But could he draw a nail % Could he descend from the 166 QUESTIONS ON THE MAUTYKDOM OF JESITS. cross by any supernatural means % If so, why not % All that the people asked for was — " evidence." Strange history ! a table never moved, a chair never trembled, water never became wine, when the skeptics asked for a manifestation. No ! but the wonders were wrought when the Professor Faradays, and the President Ila- hans, and the savans, of those days — were not prepared to detect the methods of deception. Joshua was said to be almighty. Yet the success of his might was condi- tional. " He did not many wonderful works, because of their unbelief" Vic marvel that man could limit thus the ways of God. Upon rational laws, however, all is quickly explained. Is truth aided when we confound persons with principles ? Nothing is more unfortunate. The universal dei- fication of local persons, and the consequent co extensive obscuration of general Principles, is a familiar phenom- enon in the religious world. Perhaps it should be de- scribed and deplored as a reptilian error, gnawing perpetually at the heart of man's native religion — as an invidious serpent crawling about in the garden of his soul, ever tempting the higher sentiments to substitute persons for principles — inducing the spirit to worship empty creeds and godless ceremonies, as if these were the summum bonum of all saving righteousness. QUESTTOXS ON TIIE MARTYRDOM OF JESUS. 167 Should we hold Jesus responsible for the shortcomings and mis- takes of his professed followers ? No true harmonial philosopher, no rational modern spiritualist, will ever hold Jesus responsible for the in- numerable absurdities of many who claim him as " Master." The holy principles of that spiritual reli- gion which was patented by the bench of Bishops under Constantine and labelled ""Christian " by later and lesser authorities, would be transcendentally effulgent and magnetically attractive, could it be but safely exhumed from the popular cemetery of ghostly creeds. "Well- meaning clergymen there are in abundance who walk through the streets of their profession, with step attuned to mournful measure, dressed in garments of grief, a cloud enveloping each face, as if unexpectedly bereft of some world-wide benefactor. Alas ! it is too true. They have destroyed their best friend. It is the departure of Nature's own religion. The Christ-principle of uni- versal Love * has been sepulchred beneath a solemn outward hero-worship of the Martyr of Calvary. " All hail the power of Jesus' name, Let angels prostrate fall ; Bring forth the royal diadem. And crown him lord of all" Time hath been when my spirit marvelled at the ex- travagance of this "obituary notice," at this ghostly * The reader is referred to more ample explanations, of Jesus and the Christ-principle, in subsequent pages. 168 QUESTIONS ON THE MARTYBDOM OF JESUS. procession of priest and parish — but I was but a child then, and saw delight, as many still do, in things of show and circumstance. Now 1 half sympathize with these mourners, and I half call them to repentance. The system and forms of religion I term supernat- uralism. On the first day of each week, according to the most approved almanac, our evangelical clergy visit the cemetery of supernaturalism — the system and cere- monies of religion ! This " churchyard " hath a sorrow- ful history. The fearful tempests of eighteen centuries have passed over it. Creedal strifes and sectarian storms, that have rolled down these grim and gory ages with the terrible strength of a thousand cataracts, have swept day and night through the sepulchral caverns of this deadly place ; and the vampyrean voices of terrors and tortures and miseries dark that have cursed and crushed humanity — all mingle their sobs with the hid- eous bellowing of Romish Hulls, with the deep, hollow barking of Protestant Dogmas, with the sickly mewing of the Westminster Shorter Catechism. Every sabbath the clergy visit this cemetery, and, aided, by such as feel disposed, mourn o'er the moss-covered grave of Nature's own religion. What is the ceremony which is attached to this burial ? The burial ceremony, which is modified more or less by each sect, consists— first, in singing " Hark from the QUESTIONS ON THE MAETYRDOM OF JESUS. 169 tombs " — second, an invocation to an unknown god — third, reading through, and remarking upon "the Northwest passage " of some handsomely-bound book — fourth, preaching a funeral discourse with the ghost of an old idea for a text — fifth, another song of sadness and supplication — sixth, a benediction, with a promise to meet next Sunday and rehearse the drama of bury- ing " Christ in creeds," or absolute religion in its fash- ionable surroundings. Practical and undefiled religion once consisted in a well-ordered life of universal good will — but consists now in believing the creed, in adher- ing to the form, in being popular, and rejecting the doctrine of progressive development. What is the consequence of the deification of persons ? All inequality is productive of discord: all over-state- ment is inj ustice ; and the deification of persons is a " spot on the sun " of righteousness. Every exaggera- tion of supposed gods, every over-statement of the wisdom of spirits, is followed by a corresponding dimi- nution of mankind. Can you explain your idea more at length ? If you take from man's character to enrich the char- acter of the gods (of spirits or angels), the penalty is heaviest with man : for man, not gods, needs elevation. You dress your gods and saints in richest robes ; while on your own person hang innumerable rags and tatters ! 170 QUESTIONS ON THE MAETYEDOM OF JESUS. If I were to tell you the exact reason why we see so few noble men and noble women among Christians — so little individual integrity and self -sustained intelligence — I should say, in the main, that the people have allowed themselves to be led captive by unspiritual teachers ; have, in short, put their souls upon a gilded waiter, and, with bended knee and unreasoning rever- ence, presented them to the gods of tradition and the times. In truth, the Christian world has given so much intellectual wealth toward maintaining in poetic ele- gance the celestial aristocracy — toward praising and ex- tolling the virtues and qualifications of the godheads — that, now, the people have not enough veneration for human heads remaining to commence even a respect- able retail business in the line of practical individual Religion ! How shall we apply this in justice to martyrs ? By magnifying the trials and sufferings of Joshua — who wrought but thirty -six months for humanity — we take away our sympathy from those who need (if they do not deserve) it more a thousand-fold. Besides Joshua, are there not other martyrs ? The body of Joshua could not suffer more than those by his side ; and his soul, being lifted by the conscious- ness of self-sacrifice to a principle, must have suffered less. There is such joy in right-doing ? Shall we not QUESTIONS ON THE MAKTTKDOM OF JESUS. 171 think of Stephen, Peter, Paul ; of the martyrs of Italy, Spain, Portugal ; of the victims to the French revolution. The manly martys to science — Galileo, Tj 7 cho Brahe, Copernicus, Kepler — of the inventor, rapt in the idea of " Eureka," insensible to poverty and disease which set upon him like wolves upon their prey — shall we not think of these with justice? Are there different phases of martyrdom ? Yes ; there are others still — the artist, the musician, the needlewoman, the orphan, the deformed, the insane ! What living martyrs, these ! Open the history of indi- viduals, and behold the martyrs to envy, to jealousy, to misunderstanding, to a bad temper, to a bad marriage, to wrongs unwritten, to evils not yet revealed ! This spiritual martyrdom is not comparable with physical crucifixion. Many there are who carry about with them an inveterate foe to private peace and to public useful- ness — some hateful habit or poisonous propensity — pur- suing their conscience day and night : a perpetual mar- tyrdom from which they may not escape. Suck nail themselves to the cross, give up the ghost many times a year, and sweat great drops of agony when alone j These are self -crucified — upon whom good angels look, with tearful eyes and saving sympathies ! What is martyrdom usually a result of ? Martyrdom is the result of an individual protest 172 QUESTIONS ON THE MARTYRDOM OF JESUS. against crime — of personal rebuke to ages of wrongs and mistakes ; the forcible crucifixion of one imbued with the conviction that " resistance to Tyrants is obe- dience to God." Viewed in the light of an individual protest, to a religion of forms and a government of poli- cies, the crucifixion of the Son of Joseph and Mary is a glorious example of spiritual supremacy. Despotic opin- ion drives in the earth a stake of iron, Ignorance chains a reformer to it, Prejudice brings the fagots, Fanaticism kindles the flame, the State smiles approvingly, the Church makes a prayer, and the shell of an immortal being is burned to ashes ! Poor disciples of Ignorance ! little do they think that the martyr's pile is " a chariot of fire " on which his soul rides into the kingdom of hea- ven ! The Reformer's grosser form, his spirit's cover- ing, may be dissolved in the flame ; but the Thought — the idea, the principle, for which he died — that lives after him. Nature hath ordained that children shall reap the harvest of error-seeds sown by their f oref athers ; and learn thus, perforce of a consequent necessity, to till and plant and eat with truth. Can you illustrate this law of justice in Nature ? Yes; I can let you into the idea by means of a para- ble. A mythical tradition relates that the earth was once inhabited only by twelve valiant and ambitious knights ; at a period when there was neither sun nor QUESTIONS ON THE MARTYRDOM OF JESUS. 173 moon, and the world was swimming in an ether of un- broken blackness. One among the twelve, more beau- tiful and gentle than the rest, became the victim of their envy and ambition. Under pretext to destroy him, each challenged the other to combat : making the conditions of defeat, certain and immediate death by burning. Accordingly a large fire was kindled, and the warriors proceeded to fierce contentions — when, by the concerted force of the others, the most beautiful and envied knight was made to yield, and, as in the case of Joseph, was sacrificed by his jealous brethren. He was thrown into the flames which quickly consumed his body, and it disappeared in the burning pile ; but, lo ! as his life was extinguished on earth, in the same rapidly progressive manner, there came out in the fir- mament a Golden Sun — giving forth heat and light, illuminating the broad surface of nature, awakening birds of song, and unfolding flowers in strong places ! With a wonder surpassing speech, the envious knights recognized in the face of the glorious sun the spirit of their beautiful and innocent brother. Beholding his triumphant resurrection, they were mortified at their own defeat. Ambitious of a similar promotion, one of their number leaped into the fire, and experienced the tortures of burning; but as his head disappeared in the flames, the remaining ten beheld the appearance of a 174 QUESTIONS ON THE MAKTYRDOM OE JESUS. pale and sickly moon whose comparative insignificance deterred them from further search after glory in that direction. What truth does this fable illustrate ? This fable typifies a sublime truth ; it bodies forth the destiny of two classes. He who aspires to the mar- tyrs crown of thorns, to the end that he may be famous and popular in history, becomes but a pale satellite in the firmament of Justice ; while, on the contrary, he who, forgetful of self, dies by the hand of violence to vindicate what he considered to be a great Principle, comes out like a golden Orb in the starry dome which overarches the temple of Humanity. Is there a principle of distributive justice in the affairs of the world ? There is an irresistible Gulf Stream of distributive justice, with ebbless tide, palpitating with deific energy, setting straight through the Ocean of human life, which compels a benefited posterity to crown with glory the Man who suffered martyrdom by mistaken ancestors. Children bless what fathers curse. And the martyr awakes, Phoenix-like, from his ashes, and soars o'er the fields of former persecution, unmolested evermore and cheered with songs of praise. ' ' Thus the world goes round and round, And the genial seasons run — And ever the truth conies uppermost, And ever is justice done ! " QUESTIONS ON THE MARTYRDOM OF JESUS. 175 What are your impressions concerning the infallibility and stan- dardship of the Old and New Testaments ? It should go abroad, that this (the Ilarmonial) plat- form, so long as I have anything to do with it, is free, in the largest possible acceptation of the word, to every person of goodness of motive, himself being the judge, to controvert or correct any position which may be taken. It is to be understood, therefore, that I am always in a condition of mind to be taught. I welcome all persons who differ from me in regard to the Scriptures. Let us all seek the path of rectitude and righteousness. Are all readers prepared to look at this question dispassionately ? No ; it seems to me that many are not simple-minded enough to get at the plain unvarnished truth. Many are too much afraid of the speech of the world ; not enough in possession of their own faculties and individ- uality ; all the time fearing that they shall utter some sentiment which will be heralded throughout the world as too radical, and heretical absolutely, to the recognized doctrines of the Christian system. Of this class I know there are many. I know also that there are a few, a blessed group, who, standing beautifully above such fear, have attained unto considerable truth in the way of in- dependent investigation ; not only by interrogating what are called the manifestations of spirituality, but, also, by a free and candid examination of the cardinal doc- 176 QUESTIONS ON THE MARTYRDOM OF JESUS. trines which underlie the Churches of the Nineteenth Century. It will be found that those who have inves- tigated the semi-popular spiritual phenomena, who have interpreted for the soul's benefit the principles of Chris- tianity, and arisen above the standards recognized as or- thodox by the world, are persons whose marks and works will be looked upon by the people of the future ages, not as authorities, but as guideboards to still greater and higher revelation. What do ministers say concerning the Scriptures ? We are told by honorable gentlemen who keep the pulpits, that the Bible is the inspired truth ; the word of God. Now, it would be entirely just to ask : how is it possible for ministers to make this assertion intelli- gently, unless they have received and comprehended a superior revelation ? How is it possible for any natural-minded man, one who has mere- ly gone through the colleges and been otherwise artificially prepared for the ministry, to have sufficient illumination wherewith to pro- nounce the Bible to be surely and truly the word of God ? It is impossible. To accept that as truth which is not within the comprehension of the intellect, is a posi- tion similar to that taken by every leader and devotee in heathenism. One man, for example, believes in Juggernaut because it was believed in by his forefath- ers ; not because of any understanding concerning it. QUESTIONS ON THE MARTYRDOM OF JESUS. 177 Another believes that all religious truth has descended from on high, through the Shaster of Hindoostan. Why i Because it is said so by the masters and wor- shippers of that great production. So it is in our own vast country. Plenty of persons there are, even my next-door neighbors, who believe the Bible to be. " the word of God." Do they believe because of intellectual apprehension of any principle contained in it ? — because of any wise comprehension of the scope and drift of the whole ? No. Why, then, do they believe ? I answer, in consequence of the teachings of their fathers and forefathers — of those about them who occupy high places, clothed with a little brief authority — whom, even from the earliest youth, they were taught to reverence as the true teachers of this book and its truths. How can we pronounce that to be supernatural, unless we have a revelation superior to it, by which to comprehend and decide the question ? To affirm that the Bible is truly and totally the communication of God, through different men to the world's inhabitants, without any supernatural revelation (which modern ministers do not profess to have), is, to say the least, an appropriation of authority based upon opinion, which more simple-mindedness would banish from the intellectual and wisdom facul- ties. 178 QUESTIONS ON THE MARTYEDOM OF JESUS. Does the general niind easily recognize, through facts, the exist- ence of a principle ? Nothing is clearer to me than that the human mind, when in its highest condition, naturally recognizes prin- ciples ; and recognizes, also, that those principles tend to external embodiment, for instance, there is a princi- ple of architecture in the human mind. "What then ? In the course of human development, houses are built, ships are constructed, and different forms and structural beauties come forth on both land and sea ; they come as the external manifestations of a principle in the soul of man. So, also, in the soul, there is a principle of Love. This principle is an abstract, a vital, essence ; but comes directly outward into manifestations. It begets the blessed relations of brother and sister, the relations ex- isting between child and parent, between husband and wife, relations which go on backward and forward, interlocking and interlacing throughout, binding the world together. Then homes are sought and found. All the delightful experiences of home, and all the be- witchments and inversionisms of society, are the external manifestations of this soul-principle called Love ; so, also, is every other relation and event and condition the result of some principle in the constitution of man, flow- ing into outward embodiment and expression. As soon as men feel an affection for something, they get the QUESTIONS ON THE MARTYRDOM OF JESUS. 179 intellectual impulse to cany out and accomplish. The emotion to construct a house or a steamship, is followed, in due time, by the executive power by which to elabo- rate that emotion. In a word, there is an attribute of wisdom in the mind — a power to express outward order, form, and proportion — by which man intuitively sees eternal principles. Does this principle of wisdom come also into open manifestation ? Yes ; and with it cometh another manifestation — the worship of the manifestation — exposing the soul's utter forgetf ulness of their source. Many persons there are, who, having come out from Catholicism, look back into the Romish Church and wonder how intelligent minds can still worship at the shrine of Idols and graven Images. Now, I tell you that an intelligent Cath- olic looks directly through the image of Virgin Mary to the principle which she is supposed to represent. But another, less intelligent and more material, thinks he must worship the object. So, there are Christians in this country occupying the same position in reference to this question of the Bible. What do you mean by this assertion ? I mean that they forget the divine principle in man which seeks to express itself in books, in ideas, in shadows, types, and symbols — confounding, thus, the principle with the embodiment, the spirit with the 180 QUESTIONS ON THE MAETYEDOM OF JESUS. letter. They take the embodiment as the essential, forget the principle, and bestow at last unlimited rever- ence and affection upon the book itself. An intelligent Catholic thinks he sees the principle of divine illumina- tion coming down from heaven, a blessing which was vouchsafed origiually to the wife of Joseph ; yet he does not worship the image of Mary as the ultimate of a religious obligation. It is only the uneducated Cath- olic who does that. Even so the educated Christian is not absorbed in his reverence for the hook, for the per- ishable pasteboard and the printed letter which killeth ; but he sees through and beyond it all, sees a divine principle, which is no more dependent upon the book for expression than the Virgin Mary's image is neces- sary for the existence of the state of virginity which it represents. When I meet an intelligent and spiritual Christian, Catholic or Protestant, I find a man, a brother ; at once ready to clasp hands, and to converse, without trembling, concerning the question of the Bible. But when I meet a person worshipping the book, forgetful of the principle, then do I find one who looks upon me and those who think as I do, as hopelessly infi- del. He pities me in my scepticism ; and I pity him in his. The difference between us is this — he worships the book without the spirit ; while I reverence the spirit, without the book. We should remember that all QUESTIONS ON THE MAETYEDOM OF JESUS. 181 manifestations of principles are necessarily more or less imperfect. It cannot be expected that we should get, through all the ages of antiquity, a perfect transcript of what Jesus, John, and Paul, thought and accomplished. No one can either believe or expect it, who has any re- liable knowledge of human actions or human history. Are there many persons capable of separating a principle from its manifestations ? There are very few persons, it seems to me, who have the power, the self -subordinating abstractedness, to look through forms to principles. Most persons lose all idea of principle, when they begin to venerate the manifesta- tion. Christians, for example, are sensitive when we refer to the man Jesus ; as if the existence of the man was necessary to the existence of a Christ-principle ; as if Jesus, the blessed brother, was one and the same with a saving principle ! We will say that principles are eternal, and if eternal, they are universal ; but every one knows that Jesus was a man of Nazareth — not ubiquitous, in all the worlds like a principle — not even in all the lands of this world. lie was a local man ; with local characteristics. A principle of truth, on the contrary, can be confined to no centre ; to no one land or nation ; to no one sea, though it should flow in Galilee. It is boundless as infinitude ; without variable- ness or turning shadow. A man, on the other hand, 182 QUESTIONS ON THE MAKTYKDOM OF JESUS. has his peculiarities, his idiosyncrasies, which necessa- rily become interfused more or less, and confounded eventually with the principle which his character and acts are said to represent. No enlightened one will deny, I think, that Christ was the best representative of a Love-principle. But is a representative essential to the existence of the principle represented ? No ; the principle existed before as well as since. The " Christ-principle " I call it, simply to be familiar and accommodating. Jesus was a local man; the " Christ % " that means a principle. Jesus, as you re- member, is a Greek word for the Hebrew Joshua / but " Christ f " that signifies Saviour, or a physician ; that principle which elevates, bathes, beautifies, permeates, spiritualizes, the soul of man — bringing it into harmony with angel, with seraph, with the heart of All Things. The Christ-principle, then, is universal. It shone through several natures before Jesus, shone through him when he existed, and still shines through every good word and work. Jesus was prepared, by organic ar- rangements and intuitional characteristics, to shadow forth and exhibit the nature of Love. Can you impart your impressions concerning Jesus through, lan- guage ? Nothing exalts the mind quicker than a perception of QUESTIONS ON THE MAETYEDOM OF JESUS. 183 its own possibilities, even though foreshadowed by the existence of some other mind. Let us, then, contem- plate Jesus as a man. His general organization was in- deed remarkable, inasmuch as he possessed combined the perfection of physical beauty, mental powers, and re- fined accomplishments. He was generally beloved during his youth, for his great powers of discernment, his thirst after knowledge, and his disposition to inquire into the causes of mental phenomena, of the conditions of soci- etj T , and of the visible manifestations of Nature. He was also much beloved for his pure natural sympathy for all who were suffering afflictions either of a physical or mental character. His benevolence of love toward, all without distinction: his constant yearning for the companionship of those who were considered good and righteous; his marked respect and affections for those who were much older than himself ; his constant visits to ■ those who required relief from their afflictions ; and his kind words of consolation to those who were depressed either by disease or unhappy social circumstances — all contributed to render him an object of general love and attachment. These were the peculiarities which distin- guished him from all other persons then living.* How, then, do you behold Jesus on the scene of history ? I behold Jesus as a great and good Reformer ; as con- * See Nature's Divine Revelations, p. 5G1. 184 QUESTIONS ON THE MARTYRDOM OF JESUS. nected with no marvellous or mysterious aristocracy, but as being born of lowly parents, and fostered in the bosom of their domestic habitation ; as possessing intelligence to a surpassing degree ; as manifesting unbounded love, benevolence, and sympathy ; as healing the sick, restor- ing the blind, curing the lame, and visiting the discon- solate in their afflictions ; as preaching love, morality, peace on earth and good- will to men ; as instructing the multitudes in the paths of pleasantness and peace ; and as loving all and disliking none. I behold him as being condemned, nailed to the cross, and dying a martyr to the cause of love, wisdom, and virtue.! * Such is one of the parts in the great monument which an ignorant and misdirected world have erected to their own shame and folly ! Do our modem Churches worship the manifestation of a principle and not the principle itself ? There are cultivated members, I know, who consider that the spirit giveth life, that the letter killeth ; but they are too quickly counted. With these minds I have no difference on this question. But those who absorb the symbol and lose themselves in the letter, in the man- ifestation — forgetting the principle which giveth life and light to the symbol, letter, or manifestation — such, create a difference which will continue through all this * See Nat. Div. Rev. and the second vol. of Great Harmonia. QUESTIONS ON THE MARTYRDOM OF JESUS. 185 world. Such worship the Virgin and forget the princi- ple she represents ; worship the Bible and forget its value as a history. There is a principle of wisdom in man, which, when cultivated separate from books and arbitrary standards, would be a sufficient source of sal- vation. It is not necessary to read the Bible, nor to worship it, or to know where it was printed, in order to be saved. Salvation consists in part of self -regeneration — in absorbing into one's nature, and exhibiting from it " The Christ-Prirtciple," the principle of Love — shore- less, boundless, having neither depths nor heights, yet always within the sensibilities and comprehension of a true human spirit. What is the most reliable definition of popular Christianity ? It should be borne in mind that Christianity, as under- stood by the Church, is a system of symbolisms, of ordi- nances, of subjection to higher authority. Frequently it hath been said, u Christianity has not been lived out " — that all we want is an opportunity, by social organiza- tion and other instrumentalities, to live out the great ideas taught by Jesus. The doctrines taught by the Church in reference to him, have been lived out. Men are living, so to speak, upon the husks of the fossilifer- ous past ; yet many believe that the Church is giving them water, food, and raiment. Men engage themselves with the forms and symbols of religion, and force them- 186 QUESTIONS ON THE MARTYRDOM OF JESUS. se'ves into subjection to the supposed holy ordinances of the past, seek to be in harmony with the churches, and lose thereby the Christ-principle which Jesus tried to exhibit, namely : the spirit of love — universal and un- extiuguishable philanthropy. That, I repeat, is the Christ principle.* But Jesus was a man of Nazareth. Some good did come out of Nazareth ; yea, out of the man who was born there. But who will worship the local man % In the record of him — there are manifesta- tions of a heavenly principle. When*ve behold a dem- onstration of the principle of Love, then do we per- ceive that which partakes of the Divine, — an exhibition of the principle of intelligent forgiveness — and we should bow before it, worshipping it as quick and pro- foundly in our next neighbor as in the record of the man of Nazareth. In proportion as men become absorbed in the symbol or the letter, they become materialistic, and forget or fail to recognise the spiritual side of the prin- ciple. It has been reported recently of a little street- girl in New York, that, on being unexpectedly benefited by a woman to her unknown, she asked " if she [the good woman] was not God's wife ! " This was a mani- festation of " Christ" to the little girl. Can any man believe and be saved through the "Christ," and yet separate his thoughts from Jesus ? Yes; every man can and should do so. Jesus taught * See a work by the Author, entitled, " The Approaching Crisis." QUESTIONS ON THE MARTYRDOM OF JESUS. 187 the principle of love. His words and works give out the light and beauty which his soul had received upon that principle. Men both see and feel this principle, in all its heavenly bearings, when in their highest states. This is the principle by which men shall be saved from hatreds, imperfections, perversions, and inversions, throughout the world. The way to be saved, then, is to act wisely upon " The Christ-principle " — not to be a follower of Jesus. The paramount question is not what he did, nor what he thought. He had to live, do, and die, for himself. He may have had affections, peculiar to his nature, which you can never realize. In the midst of all, however, he manifested a loving forgive- ness, a womanly gentleness, a hospitality of soul, which, whenever demonstrated by any human being, is the most beautiful indication of the presence of God. What do you see in Christianity so very objectionable ? Every calm reader will see at once that I object, first, to the materialism of the Churches ; and, second, to the worship of the Booh as an authority above man's pure Reason. I am an entire believer in the principle, which lies in the foundation of Christianity, not the follower of any one man who is claimed as the immediate incar- nation and expounder of it. I have reverence sufficient to worship that principle of wisdom and happiness which cometh directly and at all times from the Infinite 188 QUESTIONS ON THE MARTYRDOM OF JESUS. God. "When I behold this principle nestling in all hu- man hearts, waiting an opportunity for expression, then do I see evidence that the Christ-principle is universal ; that it can be appropriated by all nature, and exhibited just so far as our social circumstances and organic dis- positions will permit and suggest. Therefore, I cannot blame the man who fails to exhibit Christ ; because, if I seek, I find so very much in or about him which will explain adequately the absence of such manifestation. Where did the doctrine of denunciation, of blame and praise, origi- nate ? The scolding propensity is of heathen origin — is of ignorance born. The forgiving principle is Christian. Men admire Jesus when he acted upon the Love-prin- ciple. They admire him yet more, when, nailed to the cross and interiorly expanded in this principle, he prayed — " Father, forgive mine enemies — these Jews — they know not what they do." Men reverence that exhibition ; and many worship the man. I wonder not that almost every artist, with power to bring his thoughts out upon canvas, goes to work to exhibit that sublime spectacle. But when men read how Jesus went to lash the money-changers, a shudder comes over them ; and he does not now stand within the circle of their rev- erence. Here comes his peculiar individual character; with no exhibition of a Christ-principle. The love- QUESTIONS ON THE MAETYEDOM OF JESUS. 189 principle, no person, except him, had the organic power or social ability to express. When he takes upon him- self the Mosaic Characteristic, to whip and scold men. into the traces of belief and duty, he seems to be no longer the inspired son of God. He seems now as one among other men, excited as others are by opposition. Tou intellectually see, then, that it is the Christ-prin- ciple which is adequate to save us, and not the man Jesus of Nazareth. Man may pray to and through the Lord Jesus, but unless he put in practice the Christ- principle he cannot be saved. This word " saved" is a common term in theology, signifying an eternal rescue ; what do you mean by this word ? By the word " saved," I do not mean from a place of endless suffering, but from immediate discords, imme- diate anxieties and troubles in this world, saved from discords, and mental anxieties for many indefinite periods in the world to come — saved, not from eternal perdition, but from derangements of soul and society. Put on the Christ-principle, through wisdom — put on that which Jesus put on — and then, behold " God mani- fest in the flesh ! " What relation is theologically assumed to subsist between the early Jews and the scheme of salvation ? It is assumed in theology that the Jews were the chosen and favorite people of God; that he selected 190 QUESTIONS ON THE MARTYRDOM OF JESUS. them, out of all nations of the earth, in order to mani- fest his interest; to bring about the workings of the scheme of salvation. Every one who has real their history knows that the Jews were — morally, intellec- tually, socially, physically — no better than wandering tribes, and several nations about them. What testimony can you adduce to support this assertion ? The testimony of Isaiah, in reference to that people, is very much in point. He affirms them to be — "A sinful nation, a people laden with iniquity, a seed of evil-doers, children that are corrupters." In another place he says : " Thy princes are rebellious, and the companions of thieves. Every one loveth gifts and folio weth after rewards. They judge not the fatherless, neither does the cause of the widovv come unto them." Such is Isaiah's testimony in reference to that people, the ancient Jews : an enslaved race which the Church believes to have been especially raised up b} 7 Deity ; that he might openly manifest his preference, and pre- pare the way for a tragical system of salvation ! He has given us yet another testimony concerning them — " For every one is a hypocrite and evil-doer ; and every mouth speaketh folly." It would be difficult to find in any class of people more corruption. Isaiah further says — " They have erred ; through wine, through strong drink ; they are out of the way. The priest and prophet QUESTIONS ON THE MARTYRDOM OF JESUS. 191 have erred through strong drink. They are swallow- ed tip of wine. They err in their vision y they stum- ble in their judgment ; all their tables are full of vomit andfilthiness, so that there is no place cleanP Such, I repeat, is Isaiah's testimony in regard to the people which (as the Churches believe) God raised up for his special purposes ; a peculiar tribe of semi-religious individuals, not so good as many contemporary races. Were the Jews more susceptible of spiritual influx than other oriental tribes ? Whatever may have been the opinions of the early Christians (who were mainly converts from the Jews), in regard to this nation, I have at present do positive perception ; and yet, I get an impression that they were more susceptible to spiritual intercourse than many about them, except the devoted seers and poets of Asia. They had all kinds and degrees of impressions, except the impressions of pure wisdom. Every one which came bolting into the soul, so to speak, the recipient called a "thus saith the Lord;" and if the prophet made a mistake, he said — " It is not I but the Lord that deceiveth." INo prophet or medium could admit that he had made a mistake. It was said — " The Lord said unto Moses or Aaron." Intelligent men would say, to-day, that some agents or spirits have erred. Men can speak now from the era of more light. The Jews 192 QUESTIONS ON THE MARTYRDOM OF JESUS. seemed to be a race of mediums, fortune-tellers, sooth- sayers, etc. ; especially certain persons among them, as Moses and his most active agents. How strong and deep was his impression to leave Egyptian bondage; to go forth ; to bring out the people ; to start a new system of government ; and to establish, out of the best of the old, a new religion. Was not this marvellous proceeding- of Moses the execution of a providential arrangement ? ISTo ; there was nothing supernatural in his proceed- ings. Moses was educated at the very centre of educa- tion ; at Pharaoh's house ; had the advantage of all the lore of Egypt ; was a recipient of the civilization which clustered about the discipline of a powerful king. It was not wonderful, therefore, that he was intellectually enabled and morally qualified to form a system of religion called " The Ten Commandments," and a theocratic government full of barbarism and tyranny. It is not at all wonderful, that, being a medium as hun- dreds now are, a voice came to him out of the clouds — " Thus saith the Lord ; Go forth, and clo this and that." It is precisely in accord with our experience ; only we have more than he had ; and with a rational philosophy to explain, we say that the Lord is not addressing us ; but, on the contrary and more beautiful, that it is some friend, some spirit, some angel. Moses, however, gave QUESTIONS ON THE MARTYRDOM OF JESUS. 193 out his impressions as absolute authority / not to be questioned. But men have learned better ; progression has been made even in Religion. We do not now give out such communications as authority ; but as that which should be questioned — believing that portions of every communication are always good — as aids and step- ping-stones to better things. But were the Jews not more acceptable to Jesus than other people ? In the New Testament I find a continuation of the same unfortunate testimony concerning the Jews. Isaiah's testimony was entirely corroborated and con- firmed by Jesus ; in words with which most Bible- readers are familiar. They are to be found in Mat- thew's report: "Woe unto you scribes, Pharisees, hypocrites," — that is, editors, conservatives, all mere professionists — " for ye shut up the kingdom of heaven against men. Ye neither go in yourselves, neither suffer ye them that are entering to go in. Woe unto you scribes, Pharisees, hypocrites," — editors, conserva- tives, speculatists, professional men — u for ye devour widows' houses" — now think of South and Wall streets, New York — "and for pretence make long prayers" — Trinity church directly in front of Wall street — " therefore ye shall receive the greater condemnation." The word " condemnation " is very positive and appro- 194 QUESTIONS ON THE MARTYRDOM OF JESUS. priate here ; but would not be proper out of this connec- tion ; it would elsewhere sound like an oath ; but here it looks like a cannon-ball loaded with earnest and de- served rebuke. This bombardment of the Jewish character is intensely wholesome ! " Woe unto you scribes, Pharisees, and hypocrites, for ye compass sea and land to make one proselyte" — think of the mis- sionary enterprise in South America and elsewhere — " and when he is made, ye make him tenfold more the child of h-11 (prejudice, and superstition) than your- selves." igpThe word " Hell " in a correct version (?) might be rendered "discord." Again Jesus says: " Woe unto you scribes, Pharisees, and hypocrites, for ye pay tithes of anise, of cummin, and have omitted the weightier matters of the law — judgment, mercy, faith. These ought ye to have done and not leave the other undone. Ye blind guides, which strain at a gnat and swallow a camel." That is to say — Woe unto you editors, speculatists, conservatives, politicians, hypo- crites, capitalists, for ye prepare your ministers for the work of being artistically eloquent and entertaining — teach them to turn long and beautiful periods — but within, ye and they are full of expedients, enslave- ments, big salaries, and excesses of living. (This reading is in anticipation of the Bible revised and im- proved.) Thou blind Pharisee, ye who know nothing m QUESTIONS ON THE MARTYRDOM OF JESUS. 195 of spiritual worlds, cleanse first that which is in thy cup and platter, so that the outside of them may be also clean ; woe unto you scribes, Pharisees, and hypocrites, for ye are like unto whited sepulchres, which a/ppear beautiful, but are in reality full of dead men's bones — fossils of ancient myths and decayed theologies. To whom did Jesus apply the language quoted from Matthew's report ? This is the description which Jesus of Nazareth trans- mits to this day, of the people against whom Isaiah also testified ; and yet, the Jews are believed in all Christen- dom to have been the chosen people of God ! He de- lineates and denounces them as scribes, Pharisees, and hypocrites, full of all uncleanness, of discord, of selfish- ness, of ambiguities, and inversions of character. It is not only believed by Christendom that the Jews were the "chosen people of God," but this belief is essen- tially important to the Christian system ; because, Jesus himself gave his whole work to that people. This sec- tarian attachment shows the idiosyncrasy and ante- natal tendencies of the man. lie was not universal, like a principle ; neither was he cosmopolitan. Jesus implies that his mission was local; he did not deny being a king of the Jews ; his doctrine was not to the Samaritans, nor to the Gentiles, but to the Jews par- ticularly. He preached to them, and did many works 196 QUESTIONS ON THE MARTYRDOM OF JESUS. for them; gave them laws, and a blessed new com- mandment ; considered that he was in a line of suc- cessive supernaturalisms, beginning with Adam and passing through Moses ; that he was legitimately in the line descending from the house of David ; the rightful heir to the throne of Judea; and lastly, according to the plan, was destroyed by the very people whom he came to save and exalt. Every impartial reader — every reader of the opinions he entertained — will acknowledge that he was not a world-wide and cos- mopolitan reformer. Suppose we admit your ideas on this subject, what is the most needful want of the mind ? The mind needs to grasp the idea of a universal principle. The expansion of a local person into a prin- ciple is impossible. Xo one can be a follower of Jesus, and, at the same time, be a world-wide reformer. Jesus made — as every other individual must — comparisons and distinctions. lie saw on one side a Gentile world ; on the other, a world of Jews. He acted as a Messiah to that people. He was psychologized, in part, by the cor- responding conviction of those who surrounded him. To them he had to teach ; to deliver the word of salvation. He believed in the existence of human sheep and goats; of persons good in heart, and in hearts of evil. His was not a universal system of perfect reform : yet his every word looked eventually that way. QUESTIONS ON THE MARTYKDOM OE JESUS. 197 What is the central doctrine of popular Christianity ? The doctrine taught to the world is, subjection to higher authority. This is Christianity, as understood at the present time. It is the doctrine of submission. Obey your existing rulers; be the friends of popular law and order; servants, obey your masters. Those who say Christianity has not been lived, out, in this sense, have not yet ascertained the history of that sys- tem which they profess to believe. It can be shown that Christianity — as a system of subjection to higher authority — has been practically tried and lived out. Christianity is fixed in human history. Therefore it cannot be said that this century is living under it truly. Most receivers are living upon the forms and symbols and hushs of that which has gone into history. No one enlightened mind will live upon the symbols, the letters, and authorities of the book. Men have souls of their own ; they may receive illuminations of the present and the future. Are there many persons prepared for your impressions regarding Christianity ? There are not many persons prepared to hear, in the midst of all their conscious imperfections, that they have lived out the doctrines of Christianity ; even when taken in the sense of subjection to external authority. But it has been lived out in the Catholic Church. The 198 QUESTIONS ON THE MARTYRDOM OF JESUS. Catholic Church was the first well-authenticated system ; of the slavish subjection of the lower to the higher. It requires the obedience of the body of the Church to its heads or potentates ; and lastly, the obedience of the po- tentates to the special commands of Joshua. Paul, the best Jewish expounder of the Christian system — much better than any popular commentator — teaches, that the husband should be subjected to the Church ; that the wife should obey the husband. As the Church should be subject to Christ ; even so should woman be subject to her husband. Agree quickly with thine adversary, lest he cast thee into prison. Subjection is Christianity, in its primitive sense ; and, in this sense, Christianity has been lived out. It has done, in this respect, all it can do. George Fox's school have carried out the doc- trine of obedience of the lower to the higher ; of the body to the soul ; and the soul to the still more inward spirit. The Quakers have advocated and practised the idea of non-resistance. They would be overcome by evil rather than use carnal instruments in opposition to it. The Quaker system, in one sense, is the best expo- sition of Christianity. It is an illustration that sub- jection is a Christian doctrine. They endure all man- ner of unrighteousness rather than resist with the same weapons. They will not do evil that good may come. QUESTIONS ON THE MARTYRDOM OF JESUS. 199 What are the general facts regarding subjection in Christian countries ? Through all Christian countries there are multitudes of people subjected to authority. There are those, here, who think that the book is the word of God ; a final authority, in faith and practice. You may speak of the doctrine of " good-will to men " to the end of days, but you will not satisfy the Church. The Church says, " Tell me that the Bible is the word of G-od, and I will call you a Christian." But this would not be in accordance with the law of progress. Does any one believe that the Book is essential to Salvation ? Yes ; there are many externalists and authoritarians who think so, and yet such know there was no Bible for Matthew. Paul had to write his own letters — his own bible — from his own inspirations. He wrote to the Thessalonians, to the Galatians, to the Romans ; and why cannot you also write ? — " write " in your lives, in your deeds, of friendship, and affection ? What more beautiful letters than such ? Write out of the bible of your own soul, where liveth forever the Christ-princi- ple ! Come to this spiritual platform, and see how the subjection of the lower to the higher, of the weak to the strong — which is in the main a Christian doctrine — will be supported by natural and healthy influxes, ema- nating from the Love or Christ-principle, saving you 200 QUESTIONS ON THE MARTYRDOM OF JESUS. from hatred and malice and revenge. "Worship that principle ; not a man. Defend not the book, but the doctrine of love to man and love to God : this is the sum and substance of all Religion. Suppose we should resolve from this hour to set ourselves against authority, and live the true life, what regard shall we bestow upon the New Testament writers ? It matters not what Matthew, Mark, John, or Jesus said, thought, or did. The question is, do you, in your life and soul, advocate the principle of Universal Love. The whole question turns upon this point — whether you will worship Principles instead of persons — whether you will take the spirit in preference to the letter — whether you will take the idea rather than the symbol. When you read the book properly it ceases to be an au- thority. The good principles of the book should be re- garded as aids, as helps, as stepping-stones, to higher and better revelations. By what authority can the Bible be decided as the word of God ? No person, as i said, is capable of pronouncing the Bible the word of God, unless he is sufficiently inspired by a higher revelation. If any man pronounces it to be the word of God, without such higher revelation, his say-so is worth as much as a similar affirmation by the worshipper of Juggernaut. He affirms, not by intelli- gence, but by the faith ; inherited from his forefathers, QUESTIONS ON THE MARTYRDOM OF JESUS. 201 endorsed by antiquity. Our worship of the past is in proportion to our ignorance of it. More reverence for principles will lessen confidence in personal em- bodiments. But is there not something natural in the association of a person with a principle he may have represented ? Yes ; he who loves the Christ-principle will also love persons in proportion as they manifest it. Jesus was, to a beautiful, extent, the " Son of God." Why \ Be- cause he made the best practical exposition of the Prin- ciple. If, however, we should learn that the doctrine of subjection (which he taught) can be improved by a principle of wisdom — which will bring order and form in society — then we would say, that, although he ad- vanced the temple'which was based upon the proceed- ings of Moses, yet future generations must put on the turret and build the dome. This spiritual temple was begun in Egypt ; the building continued through all the prophets and seers of intermediate ages ; but — how many spacious chambers and galleries of immortal beauty were added by the Man of Nazareth ! Do you mean to teach that spirits are helping man to build this temple ? Yes ; it is yet going through the process of erection ; every man here, and every angel yonder, is a builder. When men come into the higher rooms, then they draw 202 QUESTIONS ON THE MAETYEDOM OF JESUS. close to the region where communications are both easy and natural. Spiritual men are no longer believers. By actual experience, spirits communicate with the sons of men. Every one, disposed to be in harmony with these principles, is a builder of the temple of pro- gressive redemption. We have but little to do with the past ; only so far as it sheddeth instruction. The past is fixed eternally ; no man can alter it. No praying, no preaching, no spiritual device, can possibly erase an action or efface the history of an institution. The great point is, to live from this hour in reference to the sym- metrical erection of the Spiritual Temple. Men will be beautiful and happy in proportion as they regulate their existence by the Twelve Commandments. QUESTIONS ON THE MYTHS OF MODERN THEOLOGY. My thoughts were meditating upon the unutterable splendor and unchangeable order of the Universe. I was thinking how ten thousand times ten thousand orbs were shining in the still depths of immensity — each in its own beautiful sphere — each performing its duties in the great fraternity of worlds — each full of eternal, in- herent, immutable essences, and replete with properties and principles which, while they secure obedience, also themselves obey ; and then I contemplated the Heart of hearts, the Divine Cause, the Fountain Source of all these ponderous, manifold, and beautiful existences ; how the Eternal Cause " acts to one end, but acts by various Laws " — unchangeable ; the same yesterday, to- day, and forever — a Being who lives and acts as far from the finite as 1 live and act from the Infinite ; con- stitutionally and essentially without variableness, neither shadow of turning — perfect, without any of the weak- ness common to human nature, and not to be compared with man in any particular ; impartial, an eternal efful- gent Sun shining upon the just and unjust, without 204 QUESTIONS ON MYTHS OF MODERN THEOLOGY. preferences ; altogether lovely and attractive ; whose thoughts are not as our thoughts, and whose ways are not as our ways ; the altogether Good, the altogether Great, the Everlasting, the Infinite. Do the world's theological teachings ever come before you, when thus meditating ? Yes ; my meditations were as the foregoing, when my eye caught the following passage on a page of the New ITorh Observer (for July 28, 1853), which painfully contrasted with my blissful thoughts : "The Patience of God. — There is no subject more wondrous than this, ' the patience of God.' Think of the lapse of ages during which that patience has lasted — six thousand years! Think of the multitudes who have been the subjects of it. Millions on millions, in successive climes and centuries! Think of the sins which have all that time been trying and wearying that patience — their number, their heinousness, their aggra- vation ! The world's history is a consecutive history of iniquity, a lengthened provocation of the Almighty's forbearance ! " Will mankind ever discard such mythology as this paragraph pre- sents ? Certainly ; behold what a soul-degrading conception of our Father-God! The good man and the great- minded can revere only a Being whose character is fixed QUESTIONS ON MYTHS OF MODERN THEOLOGY. 205 in all the perfections of the celestial life, affectionate and beautiful always ; no changeableness — beyond the capability of alteration or extinction — a Source of Love and Wisdom perpetual. The New York Observer is unceasing in its efforts to spread old notions among the people. " The patience of God ! " It sounds like a voice from the tombs of oriental mythology. The Egyptian gods, many and beautiful, had human frailties. Grecian gods would occasionally get into a furious passion and " lose all patience " with the absurdities of mundane transactions. The capricious and nervous gods of the Aztecs, with sleepless eyes and fleetest locomotion, would perform wondrous things within volcanoes and under burning mountains. The Persian angels of depravity w T ere per- mitted to frighten people by means of " thunder aud lightning," and thus secure their attachment and loyalty to Allah and Onnuzd. But to teach, in the middle of this century, such weaknesses as characteristic of our own ever-just and ever-loving Father-God, is at once an insult to the reason and intuition of every living man, and a hindrance to the cause of theological discovery and improvement. Moved, perhaps, by a desire to impart more theologi- cal information, the Observer states, in the same irrev- erent and blasphemous paragraph, that "of all the 206 QUESTIONS ON MYTHS OF MODERN THEOLOGY. examples of the Almighty Power, there is none more wondrous or amazing than God's power over himself" Intelligent reader: think of this dispassionately. Here, the Observer is commending the Living God as an exemplification of self-control / he don't get angry in a hurry ; suffers exceedingly with the shortcomings of ' pnny man ; is almost aggravated to destructive passion with sins of human beings (sins which can only injure the sinner), and yet, like a self -regulated philoso- pher, the Almighty controls his temper and is yet longer gentle with venerable offenders ! What a miserable myth is this ! That doctrine which is father to it, must be " totally depraved," corrupt in its very core. It will do, perhaps, for uncivilized and undeveloped minds; but from all such degraded and degrading conceptions of the great " I AM," let the good spirit of Father-God deliver us ! Theological myths are possibly pleasurable to the Observer people — that is, if one is to judge a tree by its fruit, or a religious publication by the odor and tone of its articles ; nevertheless, let us work diligently for the ultimate destruction of all such trees, and of all such mythologi- cal teachings, and do all we possibly can toward mak- ing the wilderness of modern theology to blossom as the Eose. QUESTIONS ON MYTHS OF MODERN THEOLOGY. 207 Suppose we conclude to issue a paper precisely unlike the New York Observer, how should we announce our intentions ? If you desire to issue a Ilarmonial paper, with its columns wide open to a candid discussion of the colossal ideas of universal Reform, you should unroll your banner on the bosom of the free air, with this device : "Freedom of Speech, and Liberty of the Press! " What does the New York Observer teach in regard to the religious education of children ? " Children should be early taught," says the Observer, " that the Bible is the great authority ; and that when it speaks upon any point the question is settled forever. They should be taught to go directly to the Scriptures to find what is good and what is bad, what is true and what is false. Thus, with the blessing of God, they will acqtdre the habit of constantly subordinating their own notions and inclinations to the plain declarations of Scripture. It is a good sign to hear a child often use the expression, ' The Bible says so? " * The Observer's efforts to manufacture crudities, to multiply sectarians, are unmeasured and unceasing. Children are urged to regard the Bible as the great authority. If the young mind repels the unnatural thought, then they should be "early taught" to adopt the authority at all events, no matter how severe the trial may be. Authority, as already shown, is the laii- * See the Observer of July 7th, 1853. 208 QUESTIONS ON MYTHS OF MODEKN THEOLOGY. guage of despotism ; it attempts to form the convictions of the mind. Authority has built the gibbet and the cross : all that blackens the pages of history, was origi- nated by the bigotry, the sectarianism, and the supersti- tion, whose only parent was arbitrary authority — opinion. And children should be "early taught that the Bible is the great authority." What shall be done "with a system of religion which promulgates doctrines so despotic ? What shall be done? The declarations of Science must be denounced ; Reason must be silenced ; Experi- ence, upon its bended knees, must confess to lies ; Truth must conform ; Virtue, be vilified ; Justice, denied ; and the whole nature of Man must bow in resistless obedience to the dicta of arbitrary authority — yea, all this must be done in order to be a consistent receiver of theological monstrosities. The authority of mere Opinion must be imposed upon the plastic mind of youth ; pressed, regardless of all healthy resistance, into its very substance ! The youth grows to manhood with the shackles upon him. His mind is in bondage to authority ; lie cannot think. He worships, not the Truth, but the authority ; he is therefore a bigot and a slave ! According to the New Yorh Observer^ the booh is the final authority. The Bible may be (as it is) a combination of good things QUESTIONS ON MYTHS OF MODERN THEOLOGY. 209 and bad things — it may present truth on one side and error on the other — but, no matter! its authority must never be questioned. Poisonous and unnatural as the doctrine of authority is, it is not more pernicious than this : " that when it (the Bible) speaks upon any point the question is settled for ever P Would the Observer have this opinion " early taught " to the young mind as religion ? Yes ; and yet every enlightened person knows that the Bible is wrong in scores of things. Its geology is wrong, its chronology is wrong, its astronomy is wrong ; it is wrong in many prophecies ; and there are doctrines, precepts, and practices, unfit for the child to learn or the man to follow. In one place we are informed that " God is no respecter of persons," while, in another place (Exodus xxxii. 27), we read this most horrible contradic- tion : " Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his bro- ther, and every man his companion, and every man his neighbor." In one part of the Bible (Matthew vii. 12), we read this most perfect of all laws : " Whatsoever ye would that men should do to you, do ye even so to them " — but in another place (Dent. xiv. 21) we read this most unwholesome of all commandments : " Ye shall not eat of anything that dieth of itself ; thou shalt give it unto 210 QUESTIONS ON MYTHS OF MODERN THEOLOGY. the stranger that is in thy gates, that he may eat it, or thou may est sell it unto an alien." The Observer esteems it a " good sign to hear a child often use the expression — The Bible says S6>." How re- plete with absurdity is such a thought — that Children, without experience and unable to form an intelligent idea of any great question, should quote the Bible as the totality of truth ! Do you mean to teach that men are freely to examine, and sit in judgment on the Bible ? Certainly ; when the Bible speaks upon any point, that 'point should be examined as freely as I now criticise the New York Observer. The Bible says a vast num- ber of things which are wrong, and unworthy of a place in a book which claims to be the Word of God. On its pages are to be found good precepts and evil ones ; truth and error ; wisdom and ignorance ; and the child that " early " learns to receive everything the Bible says, as absolute truth, has a painful and difficult lesson to un- learn in after years. The Bible itself teaches us to " prove all things, and hold fast that which is good." A book is certainty included in the category of " things." So the Bible testifies against the New York Observer, and not less against its own contents. Sectarians are al- ready too numerous for the world's good ; and there is scarcely a religious journal in existence calculated to QUESTIONS ON MYTHS OF MODERN THEOLOGY. 211 increase the number more rapidly than the Observer ; I hope, therefore, that some moral revolution will effec- tually reform it. Originally, these criticisms appeared in the New York Reformer over the author's nom cle plume, " Silo- nius." Next, that paper contained a rejoinder, signed " Senex " — given below ; as a fair exposition of feelings of hostility experienced by those whose honest convic- tions are freely declared to be unsound and absurd. A WORD TO " SILONIUS " BY " SENEX." " To the Editor of the Reformer : " ' The Bible says so? Yes ; ' the Bible says so.' This was the teaching of our early days, when we lis- tened to the solemn admonition of a dearly loved, but now sainted mother, in the calm quiet of a New Eng- land Sabbath eve. ' The Bible says so ' has been our guiding star through many a dark and cheerless night of sorrow. ' The Bible says so ' has rung in our ears, when with attentive spirit we have listened to its teachings. ' The fool hath said in his heart, there is no God.' ' Thy word is a lamp to my path.' ' Hold thou me up, and I shall be safe.' ' God is no respecter of persons, for who- soever worketh righteousness shall be accepted of him.' ' The way of the transgressor is hard.' * Children, obey your parents in the Lord, for is this well pleasing in his sight.' 212 QUESTIONS ON MYTHS OF MODERN THEOLOGY. " Are the doctrines of the modern school of Pro- gressives any more favorable to morals, virtue, or hon- esty, than this old-fashioned New England teaching, ' the Bible says so ' % Are the men and women who have fellowship in public assemblies — the Rev. Browns, the Abby Kellys, the Bloomers, the She-isms of all grades, the He-isms of all stripes — any more industri- ous, or intelligent, or useful, than those taught in all the strictness of a New England household, with the watch and ' the Bible says so ' ? Are the ' higher law ' doc- trines of the present day any better than the highest doctrine of the New England Church — i the Bible says so' ? In a word, does it make a man the worse citizen, or a woman the less useful, or a boy the more idle and vicious, to have been taught this doctrine — 6 the Bible says so ' ? " Well will it be for our country when such men as ' Silonius,' with all the host of Bible-scoffers, Sabbath breakers, and law-destroyers, shall find the 6 Harmon ia ' they are so anxiously looking for and expecting, and, gathered in one grand phalanx, shall confine their teach- ings to themselves and the children of their own beget- ting, and no influence of the kind now exerted shall poison the rational teachings founded upon the Bible and its ' says so.' " Yours, " Senex." QUESTIONS ON MYTHS OF MODERN THEOLOGY. 213 A EIND WORD TO To the Editor of the JVew York Reformer : Dear Sir — As Editor, a position both conspicuous and exceedingly responsible, you will doubtless be as- sailed — more or less each week — with communications leading to popular Conservatism, or else to principles of Progression. So far as such communications serve the ends of human enlightenment and reformation, you have resolved, I hope, without fear or favor, to admit them. On this impartial principle, you admitted my strictures on the New York Observer ; and subsequently the brief criticism of " Senex ; " to whom I now have a few kinds words to communicate. Senex misunderstands me : I do not undertake to de- nounce or repudiate the moral teachings of the Chris- tian's Bible ; nor would I utter a word to detract a par- ticle from the poetry and beauty of those ideas which have been, to his mind, " a guiding star through many a dark and cheerless night ; " but against the erection of the " say so " of any man or Book, as an arbitrary stand- ard — superior to the "vital spark of heavenly flame" that glows within on the altar of Reason — this, in ac- cordance with my living conscience, I will write and speak against with all my heart, mind, and strength. Senex asks : 214 QUESTIONS ON MYTHS OF MODEKN THEOLOGY. Are the doctrines of the Progressives any more favorable to morals, virtue, and honesty, than this old-fashioned New England teaching — 4 the Bible says so ' ? Yes ; dear Senex, a thousand times more favorable ! New England theology has tried hard, with its solemn teachings and ceremonies, to bring peace on earth and good will among men ; but it does not succeed. It labors every Sunday ; and thus keeps old ideas and su- perannuated theories popular. It is well calculated to make bigots of young minds ; and conservatives of older ones. Morals, virtue, and honesty, of an ordinary kind, are abundant in New England ; the cash-book and ledger furnish the code of commercial morals ; but the universal principles of reform and Brotherhood — which Jesus taught — are well nigh buried ; lost beneath the superabundance of forms and rituals. If Jesus had confined his intuitions and mental attributes to the " say so " of the Pharisees and Sadducees — to the arbitrary teachings of the Talmud or revered gospels of ancient tribes — do you suppose he would have introduced a purer and more spiritual form of religion ? Modern Pro- gressives have in him a glorious example of independ- ence to follow ; and as to " morals, virtue, and honesty," w T hy, good Senex, fear not — " the Lord God omnipotent reigneth ; " therefore, all are and must be safe eter- nally ! QUESTIONS ON MYTHS OF MODERN THEOLOGY. 215 Do you believe in the perfect independence and individuality of the human mind ? Yes ; all external and objective authority is prejudi- cial to the symmetrical development of our interior na- ture. Thousands of persons, like yourself, dear Senex have borrowed and begged, and procured a species of negative, transient comfort from the " say so "of some re- vered authors. But does such consolation " in a dark and cheerless night " add anything to your manhood ? Does it start you intelligently to action ; for the harmonization of your brother man? Suppose you see some new scheme for improving the structure and commercial an- tagonisms of human society, dare you leave your old- fashioned New England " say so," and tread the new path? " The man is thought a knave or fool, Or bigot, plotting crime, Who, for the advancement of his kind, Is wiser than his time. For him the hemlock shall distil : For him the axe be bared ; For him the gibbet shall be built ; For him the stake prepared ; Him shall the scorn and wrath of men Pursue with deadly aim ; And malice, envy, spite, and lies, Shall desecrate his name. But truth shall conquer at the last — For round and round we run, And ever the right comes uppermost, And ever is justice done." 216 QUESTIONS ON MYTHS OF MODERN THEOLOGY. Senex asks : " Are the 'higher law ' doctrines of the present day any better than the highest doctrine of the New England Church ? Yes : the higher law of Nature is higher than the theology of any church ; than the authority of any book. But the higher law of Nature is no higher than some of the teachings of Jesus. Why do Nature and Jesus agree in this law ? Because Jesus found his authority within. He taught this principle and that precept upon the authority of his spiritually-illuminated intuitions ; never relied upon any "say so" or external authority; he appealed to Father-God and to Mother-Nature. And I am com- pelled to be as true to the light within me ; as free from outward standards of judgment. Senex speaks of the " host of Bible- scoffers, Sabbath- breakers, and law-destroyers " as being worthy only of a place by themselves ; and he boldly intimates that they should be peremptorily rejected by the world as so many enemies to its righteousness ! But, seriously, would it not be well for truth's sake to ask to remem- ber that these very anathematized individuals are the Temperance men, the Anti-Slavery men, the Peace men, the Anti-Superstition, the Anti-Bigotry men, of this wonderful age ? They head every grand reform. They lead in all the soul-developing and nation-revolutioniz- ing principles and thoughts of this century. These men QUESTIONS ON MYTHS OF MODERN THEOLOGY. 217 and these women are earnest. They believe in the eternal Father-God ; and they work because they believe — because they know. They ignore the Church for its barrenness and bigotry. These are the spirits who lead in the bravest and self-denying enterprises of the day. As a public teacher recently declared — " the scepticism of these minds is not flippant. It is not a peculiarity alone of radicals and fanatics ; many of them are men of calm and even balance of mind, and belong to no class of ultraists. It is not worldly and selfish. It is calm, abiding earnest." Strange, is it not, friend Senex, that all the great so- cial and spiritual and theological Reforms of this day should be commenced and prosecuted by the so-called " Infidels " ? It was this magnanimous independence, this conscientious breaking away from established forms and the " say sos " of prevailing authorities, which origi- nally offended the pious Jews when Jesus went forth to preach fresher forms of spirituality and reformation. This infidelity caused the noble Nazarene to be anathe- matized, and then crucified. Most people, with a goodly share of intelligence, be- lieve a mass of insurmountable inconsistencies, in an orthodox creed, which they would reject as error, could they be induced to compare them, one with another. Fearing lest this comparison will be too long procras- 218 QUESTIONS ON MYTHS OF MODERN THEOLOGY. tinated, I will myself proceed to give the reader twenty- eight affirmations of a bible-believer, and show, by means of a parallelism, that fourteen points of faith (one half) are exactly antipodistical to the other half, but which, by a church-receiver, is imagined to be every way compatible and harmonious. What is the first affirmation ? I believe that God is un- changeable ; the same yes- terday, to-*day, and for- ever ; without variableness neither shadow of turning. • What is the second ? I believe that the first pair were pure, and with- out inclination either to good or evil. What is the third ? I believe that God is su- perior to both time and space; that he is omnis- cient as well as omnipo- tent ; that he saw the end And its contradiction ? I believe that God re- pented himself that he had made man ; it repented him at his heart; and he cursed the ground for man's sake. And its contradiction ? I believe that Eve com- mitted the first sin through an exercise of her own free will, or individual sover- eignty. And its contradiction ? I believe that man him- self can determine in this world, by the life he leads and the character he forms, whether he will enjoy ever- QUESTIONS ON MYTHS OF MODERN THEOLOGY. 219 from the beginning ; and that he fore-ordains and pre-arranges all events in the progression of time. What is the fourth ? I believe in the divine or- igin and sanctity and uni- versal obligatoriness of that commandment — " Thou shalt not kill." What is the fifth ? I believe in the divine authenticity and universal applicability of that com- mandment — " Thou shalt not commit adultery." What is the sixth ? I believe that God is su- 12 lasting bliss or suffer eter- nal misery. And its contradiction ? I believe that Moses and Joshua received divine commissions to hill thou- sands of human beings for the glory of God and the advancement of his right- eous kingdom. And its contradiction ? I believe that Moses and Joshua received orders from the throne of grace to war with the Midianites, and, after putting to death all the male and female parents and male children, that he then gave the un- married and virgin females for the use of the men com- posing the army. And its contradiction ? I believe that God is " a 220 QUESTIONS ON MYTHS OF MODERN THEOLOGY. perior to all human weak- jealous God " — visiting the nesses ; that he is never ar- iniquities of the fathers bitrary in his governments, upon the children to the providences, or punish- third and fourth genera- ments. tions; that he will have mercy on whom he will have mercy, and whom he will he hardeneth. What is the seventh ? I believe that God is ever regardful of the happiness and welfare of his crea- tures ; and full of compas- sion and of great mercy ; that his anger endureth but for a moment. What is the eighth ? I believe that God is no respecter of persons; that his sun shines upon the just and the unjust. And its contradiction ? I believe that God sent plagues and suffering among the Israelites ; kept them wandering to and fro in the wilderness for forty years; because he was, dur- ing all that period, angry with that people. And its contradiction ? I believe that God made a special selection of cer- tain personages — the pro- phets, writers, and apos- tles — to act as his attorney araoncj the earth's inhabi- tants. QUESTIONS ON MYTHS OF MODETtN TIIEOLOGY. 221 What is the ninth ? I believe that the Old Testament is mainly set aside and superseded by the New Testament (or dispen- sation) which began with the life and preaching of Jesus; that the latter has repealed the laws of Moses to some extent, and intro- duced better and diviner rules of faith and practice. And its contradiction ? I believe that the Bible is harmonious in all its parts ; law with law, proph- ecy with fulfilment, pre- cept with practice, cause with effect ; that the rejec- tion of one part is tanta- mount to a repudiation of the whole. What is the tenth ? I believe that the law of " an eye for an eye and a tooth for a tooth" can never be harmonized with " return not evil for evil, but overcome evil with good,'' because the two laws be- long to different eras of the divine administration. And its contradiction ? I believe that the true follower of Jesus must " re- sist not evil," must love his enemies with a brother's faithful love ; nevertheless, I believe that it is always Scriptural to "resist the devil " so that he shall flee away. What is the eleventh ? And its contradiction ? I believe in the com- I believe that those who mandment which says, did not love the Lord, but 222 QUESTIONS ON MYTHS OF MODERN THEOLOGY. " Bless them that curse 3^011, who cursed and despite- do good to them that hate fully used him, or disre- you, and pray for them garded his laws, shall, at which despitefully use and the close of the judgment persecute you; that you day, "go away into ever- may be the children of your lasting punishment," be Father which is in heaven " cast into outer darkness, — for by so doing we but where shall be weeping and imitate the great and good gnashing of teeth, for so God. does the good God punish the wicked and the guilty. What is the twelfth ? And its contradiction ? I believe that with God I believe that it is impos- all things are possible ; sible for God to tell a lie ; that he is omnipotent, and or do aught contrary to the nothing can stay his hand, perfections of his attributes. What is the thirteenth ? And its contradiction ? 1 believe that God is a I believe that there is a spirit — boundless as infini- hell where the spirit of tude ; " living through all wickedness, alone in his life, extending through all glory, prevails and rules extent ; " illimitable, and supreme ; that, therefore, everywhere present. there is a portion of infini- tude where the spirit of an omnipresent God lives not, because it cannot enter. QUESTIONS ON MYTHS OF MODERN THEOLOGY. 223 What is the fourteenth ? And its contradiction ? I believe that the Lord I believe that the serpent God saw everything that he was the most wicked and had made, and pronounced mischievous of all the it good. beasts of the field which the Lord God had made. Do you mean to affirm that contradictions and irreconcilable in- consistencies, like the above, constitute the popular orthodox creed ? Yes ; and several pages might be added of similar incongruities and monstrosities ; taught from the fash- ionable pulpit ; taught in the most flourishing Sunday- schools ; taught as consistent and soul-saving wisdom. When such elements of faith enter the human mind, there is not much room left to noble thoughts and great principles. That clergyman is estimated as most accom- plished, and that layman the most successful for the American Tract Society, who is so skilful in handling Scriptural texts that no contradictions shall come to the surface, and be detected by the common, unskilful thinker. Overflowing with grammatical verbiage, these tract and sermon writers almost always succeed in con- cealing the intrinsic absurdities which lurk in their orthodox creed. To the ordinary reader of tracts and religious periodicals, the opinions of a Doctor of Divinity are seldom questioned. And I would respectfully ask 224 QUESTIONS ON MYTHS OF MODERN THEOLOGY. What absurdity have the so-styled wise men of the Church not sanctioned ? . Not to mention the multitudinous instances of opposi- tion to the several civilizing sciences, of which they are guilty, we will present no stronger proof of their pro- pensity toward absurdities than that they, as a body, indorse the above peculiarities of an orthodox creed. When will mankind learn to explain and be enabled to practise the Philosophy of Truth ? The time hath already come to the individual who, without boastf ulness, permits his intellectual faculties to perform their office. To him the laws of the Universe are unchangeable ; harmony reigns triumphant every- where. Persuaded by the never-changing testimonies of Creation that there i& a Great First Cause — a divine principle of Love and Wisdom — how can the human mind be so sadly blinded and misguided as ever to adopt the popular pagan theories of heaven or hell ! We make (or have made by the confluence of external circumstances for us) our heaven and our hell as we journey forward ; they come not as arbitrary rewards and punishments, but as inevitable sequences to right and wrong doing. Why not, then, be philosophical henceforth ; and resolve to act as intuitive Reason alone may sanction. QUESTIONS ON MYTHS OF MODERN THEOLOGY. 225 It is stated in "Nature's Divine Revelations " (page 547) that the Bible was compiled at the Nicene Council ; does history give us any proof of this assertion ? Just at this time there is no external question more important. And there is, perhaps, nowhere to be found a more concise, consecutive, and conclusive answer than the following, which I submit to the world with undis- guised pleasure and grateful confidence : * The proceedings at the Council of Nice are, like all events in the ancient history of the Church, veiled in obscurity. Indeed, a strong desire seemed to possess Eusebius and others who were present, to conceal its details from the world, or at least to clothe the whole affair with the garb of mystery. Thus Pappus tells us that the Bishops, having "promiscuously put all the Books that were referred to the Council for determina- tion, under the commuinon-table in a church, they be- sought the Lord that the inspired writings might get upon the table, while the spurious ones remained underneath, and that it happened accordingly." This recital is quite in accordance with the usual practices of the Church Fathers, who are referred to w T ith so much reverence by the modern priesthood, but who, if we credit the concessions of Dr. Moshcim, were * The reader is supposed to infer from the above language, that the author's companion, Mary F. Davis, is the writer of this valuable answer to the Nicene Council question. 10* 226 QUESTIONS ON MYTHS OF MODERN THEOLOGY. artful, wrangling, and grossly dishonest men. He de- clares, in vol. i. p. 198, that " It was an almost univer- sally adopted maxim, that it was an act of virtue to de- ceive and lie, when by such means the interests of the Church might be promoted." As regards the fifth cen- tury, he says : " The simplicity and ignorance of the generality in those times furnished the most favorable occasion for the exercise of frauds ; and the impudence of impostors in contriving false miracles, was artfully proportioned to the credulity of the vulgar ; while the sagacious and wise, who perceived these cheats, were awed into silence by the dangers which threatened their lives and fortunes, if they should expose the artifice." In a translation of Michaelis, the pious and learned Professor of Gottingen, by Bishop Marsh, we find the following startling assertion : " It is a certain fact that several readings, in our common text, are nothing more than alterations made by Origen, whose authority was so great in the Christian Church, that emendations which he proposed, though, as he himself acknowledged, supported by the evidence of no manuscript, were very generally received. " Origen was undoubtedly of the greatest importance in giving form and permanency to the institutions of priestcraft, as he was a man of ex- tensive learning, and was very industrious as a writer and compiler. He is said to be the first author who ar- QUESTIONS ON MYTHS OF MODERN THEOLOGY. 227 ranged a distinct catalogue of the books of the New Testament, which catalogue embraces the same as are now admitted into the so-called Sacred Canon, except- ing James and Jude, and these he owned in other parts of his writings. This compilation, which was made about 210 A. C, served doubtless as a precedent in all subsequent councils ; and there is every reason to believe that, to the ingenious interpolations and omissions of this ancient savant, the New Testament owes whatever it possesses of grace, harmony, and historical congruity. Taylor, however, acquaints us with the fact, that this same Origen afterward relapsed into Paganism, and publicly denied Christ. Bishop Faustus, an eminent Christian writer of the fourth century, declares that " It is certain the New Testament was not written by Christ himself, nor by his apostles, but a long while after them, by some un- known persons, who, lest they should not be credited when they wrote of affairs they were little acquainted with, affixed to their works the names of apostles, or of such as were supposed to have been their companions, asserting that what they had written themselves was written according to those persons to whom they as- cribed it." Scaliger asserts that " The fathers put into their Scrip- tures whatever they thought would serve their purpose ;" 228 QUESTIONS ON MYTHS OF MODERN THEOLOGY. and Mosheim, the great Church historian of modern times, tells us, in vol. i. p. 109, that the " opinions, or rather the conjectures, of the learned, concerning the time when the books' of the New Testament were col- lected into one volume, as also the authors of that collec- tion, are extremely different. This important question is attended with great and almost insuperable difficulties to us in these later times." In regard to the books of the Old Testament there seems to have been equally as much dispute during the first few centuries ; and many Chronicles, Psalms, Prophecies, etc., were alternately accepted and rejected by the different councils, amid fierce and fiery alterca- tions. But while so much doubt attends our investigations in the misty labyrinths of ecclesiasticism, many things seem to point out the Nicene Council as the one whose decisions were most authoritative respecting "the in- spired book." The catalogue of Eusebius, who was the most influential and learned among the attendant bish- ops, was exactly the same with the modern one ; as was also that of Athanasius, who was his contemporary. This council is alluded to by both ancient and modern Church historians, as " one of the most famous and in- teresting events presented to us in ecclesiastical history," and a universal regret is expressed that its acts were QUESTIONS ON MYTHS OF MODERN THEOLOGY. 220 not committed to writing with more fidelity. It is a well-established fact that it was attended by an indefi- nite number of belligerent partisans, whose bitter ani- mosity was quelled only by the fiat of Constantine. This sanctimonious despot, after presiding over the re- fractory Conclave, and controlling its decisions, finally asserted that " what was approved by these bishops could be nothing less than the determination of God himself ; since the Holy Spirit residing in such great and worthy souls, unfolded to them the Divine will." (Socrates School Eccl. Hist., b. 1, c. 9.) Thus we see how flimsy is the foundation on which is based the faith of orthodoxy in the plenary inspiration of the Bible ; and also, that while there is much in the ancient records tending to corroborate the recital, in " Nature's Divine Revelations," there is at least no tes- timony in all those ecclesiastical writings by which that statement can be disproved. What does the investigating world need in order to get at a reason- ble estimate of the New Testament ? In order to disabuse the popular mind of the fancy of the infallible inspiration of the four gospels, the world needs a work, without diminishing regard for their real merits, bringing together all the corresponding passages of the four gospels, and pointing out their essential agreements and discrepancies in a fair and candid man- 230 QUESTIONS ON MYTHS OF MODERN THEOLOGY. ner. Such a production would go far, among liberal and thinking minds at least, toward the final solution of the origin of the gospels, as well as determining the spirit in which they were written. To what conclusion has a certain truth-searcher come ? By pushing investigation* seriously in regard to these books, he has come to the conclusion that they are all didactic romances, designed by good men to inculcate moral principles by aid of anecdotes and symbols ; that they were written after the second terrible overthrow of Jerusalem, a.d. 131, by men who had never seen the person of Jesus, whom they described by aid of tradi- tionary transmission ; and the object for which they were written is the same as the object of modern Sun- day-school books, that is, for the moral advancement and religious indoctrination of the young catechumens of the church ; and that too at a time when (as De Quincey shows, in his essay on the Essenes) the Palestine Church had become temporarily a Secret Association ; reserving one of its cardinal doctrines — The Messiahship of Jesus as a secret mysterion — to be revealed only to the initia- ted : while the other cardinal doctrine — The speedy com- ing of the kingdom — being esteemed of such universal import, was taught without reservation to the people. * The reader is referred to an extra-valuable inquiry, and as yet unpublished work, by Darius Lyman, jr. , of Ohio. QUESTIONS ON MYTHS OF MODERN THEOLOGY. 231 By further investigation, lie has also come to the con- clusion, that the gospel attributed to St. Mark, not pre- cisely as we now have it, however, was the original gospel ; that the gospel according to Luke was a copy subsequently taken — an amplification of Mark's ; and that the Matthew-gospel was a copy of both Mark's and Luke's, with original additions (by the so-called Mat- thew) of traditionary and genealogical information. John's gospel, on the other hand, as there is much evidence to show, was written for the catechumens of the Ephesian Church, by a presbyter or living elder of that Church, and not by the alleged apostle. This Ephesian presbyter — entertaining many of the doctrines taught by Plato, and afterward by the Essenes — assumed to be an apostle, in order to give a more lively impres- sion of the supposed divine character of the Kazarene. lie, therefore, justified himself with the invention of facts in the history of Jesus, because his sole purpose was to glorify him, as the master of men, and the Son of God. (This view is in part corroborated by the his- torical concessions of Dr. Mosheim.) He did this with no evil conscience on his own part, for it was not his purpose to impress upon his young pupils so much what Jesus did, as what Jesus was — a magnification of the individual (so common to all affectionate and poetic devotees) above the common attributes and ways of the 232 QUESTIONS ON MYTHS OF MODERN THEOLOGY. earth's inhabitants. In short, the gospels were, as he thinks, the Sunday-school books of the early Church ; which sported with the facts of Jesus's real life, as our modern religious tales, written by conscientious adhe- rents of the Christian Church, revel in pictures and anecdotes of lives altogether ideal.* In "Nature's Divine Revelations" you assert that two tliousand and forty -eight bisJwps assembled at the Council of Nice, and that Con- stantine expelled seventeen hundred and thirty of these, leaving but three hundred and eighteen to compose the Council ; is there any his- tory to support this assertion ? " In relation to this statement of Mr. Davis," says G. Smith, " Professor Mahan, in his late work against Spiritualism, on page 22, holds the following language : ' Two thousand and forty-eight bishops never assembled as members of this Council. Nor were seventeen hun- dred and thirty, nor any other number, forcibly ex- cluded by Constantine. All but three hundred and eighteen, which did sit as members of the Council, were there as mere spectators, on account of the intense in- terest which was universally felt in the question of doc- trine to be acted upon, and this is a well-known fact in history.' But notwithstanding this dogmatic assump- * These suggestive conclusions of Darius Lyman, being the pro- duct of a candid investigation, are of the greatest moment to the explorer of theological and christological history. I trust the public will call for his valuable work ere long. QUESTIONS ON MYTHS OF MODERN THEOLOGY. 233 tion of the Professor, Mr. Davis has asserted nothing more than is supported by history. "In Dr. Cotton Mather's < Magnalia Christi Ameri- cana,' book vii., page 442, is found the following testi- mony : i But that my reader may also be prepared for the action of the Synod, I would humbly ask him what he thinks of the relation given us of the first Nieene Synod by Eutychius, an author of the first ages, rec- ommended by Seldon and Pocock as one of irreproach- able fidelity \ That author, whose history in Arabic, never seen, I suppose, by Salmasius or Blondel, is by some thought, in this matter, much more probable than that of Eusebius and Socrates, does relate unto us that, upon the letters of Constantine summoning the Synod, there were no less than two thousand and forty-eight bishops who came to town ; but that the most of them by far were so grossly ignorant and erroneous that, upon the recommendation of Alexander, Bishop of Alexan- dria, the Emperor singled out but three hundred and eighteen, who were all of them Orthodox children of peace, and none of those contentious blades that put out libels of accusation one against another ; and that by the Emperor's happy choosing and weeding of these three hundred and eighteen, the Orthodox religion came to be established.' " 234: QUESTIONS ON MYTHS OF MODERN THEOLOGY. Suppose Harmonial Philosophers should resolve to call a Convention of Creeds, appealing to the clergy of all denominations, do you be- lieve that these gentlemen would, regardless of all selfish considera- tions and odium theologicwn which might settle upon their reputa- tions, elect their best minds, to represent the cardinal points of each Church ? This question I cannot now answer ; in fact, I should not prejudge the motives of these many-coated brothers ; yet it is wisdom respectfully to say — Gentlemen ! you may object to this public method of discussing these im- portant departments of the Christian superstructure. Your archseological evidences, your historical deduc- tions, your classic renderings of the original gospels, will fail, you presume to think, to be duly appreciated by those who might call this Convention . And besides, you affirm that all honestly sceptical minds cannot but be persuaded of the miraculous origin, authority, etc., of the Old and New Testaments, by reading Dr. Nel- son's, or Paley's, or Watson's replies and evidences. Nay, good sirs, these writers met the question on merely metaphysical and inferential grounds ; but the nine- teenth century has conveyed the subject to a vastly dif- ferent position, and the battle has now to be fought on scientific and positive principles. And there would, doubtless, be a large number at this Convention who have neither the leisure nor disposition to read your published works, or weigh the evidences which gentle- men of your profession are supposed capable, ex officio. QUESTIONS ON MYTHS OF MODERN THEOLOGY. 235 of presenting to inquiring minds. Do you think it right to let an opportunity escape you of doing good ! A phonographic reporter might be in attendance to record your argument or defence, and a volume may soon spread the pro and con fairly before the people. The pride of Protestantism is the right of private judgment on politics and religion ; will you not assist to establish still firmer this glorious principle ? The question before such a Convention is intrenched in scientific dual positive principles, which all writers against scepticism have utterly failed to refute. One need but read attentively the recent work by Professor Hitchcock, on Geology and Scripture, to be convinced of this vital fact. Even Hugh Miller (who has made as good a plea in behalf of his theological faith as any clegyman could) says: "It is always perilous to under- estimate the strength of an enemy The evangel- istic Churches cannot, in consistency with their charac- ter or with a due regard to the interests of their people, slight or overlook a form of error at once exceedingly plausible and consummately dangerous, and which is telling so widely on society, that one can scarcely travel by railway or in a steamboat, or encounter a group of intelligent mechanics, without finding decided trace of its ravages." And elsewhere this orthodox author boldly affirms that the " clergy, as a class, suffer them- 236 QUESTIONS ON MYTHS OF MODERN THEOLOGY.. selves to linger far in the rear of an intelligent and ac- complished laity — a full age behind the requirements of the time. Let them not shut their eyes to the danger which is obviously coming." Gentlemen, I have but discharged a fragment of justice in presenting this mat- ter. It is the nineteenth Century — with its New Truths and awakening Eights of Men — that invites you to this Convention of Creeds. QUESTIONS ON THE EVIDENCES OF IMMORTALITY. Tiie fundamental religious elements, immanent in man's highest faculties, seem, at first glance, to he incom- patible with deliberate investigation. There are few minds capable of reasoning while prejudiced. Come to that most high and princely of all emotions — the religious — and forthwith there departeth deliberation, consistency, and vigilance. How few persons there are from whom you expect straightforwardness, reasonable- ness, charity, temperance in all things. The Modern Church exerts a powerful stultifying influence upon the human conscience. It has forbidden the conscience to reason, to think, to become enlightened. Men may be intelligent concerning the' ordinary interests of life ; not upon religious questions. No ! Men dare not be- come religiously enlightened. Innumerable attempts have been made, with more or less success, to shackle the human conscience. What is the consequence of such mental bondage ? The consequence is, that, while men make advance- 238 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. ment in science, commerce, merchandise, in all the re- lations pertaining to our common existence, they stand still in the far past ; without illumination upon whatso- ever is religious and ecclesiastical. And a vast portion of the world, therefore, have involuntarily gone into ex- treme scepticism on religion. How many sources of human knowledge are there ? There are four sources of human knowledge : first, Intuition ; second, Reflection ; third, Perception ; fourth, Testimony. Two are inherent and natural ; two are outside and artificial. The reliable sources of knowl- edge are, Intuition and Reflection ; the unreliable and secondary are, Perception and Testimony. Perhaps, these have never been harmoniously consulted. Do the Churches refer men to their own inherent sources of knowledge ? No ; the Churches have not allowed mankind to rely upon inward sources of light and illumination. It is but recently that a party, relying upon the inward bosom of truth, has dared to stand out and criticise past religions. But they are quickly counted. All the religious world, daring not to reason upon sacred ques- tions, rests upon Perception and Testimony. Intuition and Reflection are sources of wisdom ; not consulted by fearful churchmen. Perception and Testimony are, in the main, the foundation of everything which they QUESTIONS ON TOE EVIDENCES OF IMMORTALITY. 239 believe or hope to realize. The religious element over- rides all else when it has once fairly trammelled the intellect. No other fanaticism is more to be feared. Under the afflatus of a religious enthusiasm, man loses all idea of self-preservation, disregards family and friends, and plunges, like Peter the Hermit, in the cru- sade of fanaticism, never so much as reasoning a mo- ment upon the possibilities of self-deception. Would it not be a beautiful day when men become illuminated in the religious faculties, even as they now are in their social and intel- lectual departments ? Yes ; a beautiful and heavenly day it will be, indeed ! when men shall dare universally to exercise Reason concerning the great questions of human Life. When men shall see that it is a rich privilege and prerogative to reason, then will they become, not mere debaters and disputants, but true and serious inquirers concerning man's perpetual continuation. Do you make a difference between reasoning and debating ? Yes ; Reasoning is very different from debating. Logic is no source of plain truth. There is no surer and quicker path to Error than this system of logicali- zation. Sophists commence with certain premises and jump at conclusions; a species of jugglery, of legerde- main. Commence this, my friend, and you are on the straight road to self-mistake ; to self-degradation. No 240 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. matter how brilliant your faculties, or how much your logical success may go out into the annals of the world, you will possess at the end of life a very small residuum of satisfaction. How many insincere persons there are who bring merely their perceptive faculties to bear upon the sublimest questions of human concern ! When the question of Deity comes in, such try to comprehend it with the front part of their heads — and failing, begin to doubt, and eventually to repudiate, the Divine exist- ence. Such is not reason ; but logic. He alone is altogether reasonable whose soul is harmonized. Mere logical exercise is a prostitution of the faculties. Intel- lectual perceptions are designed to ascertain the rudi- ments of all things, to comprehend phenomena and rela- tions. Reason is the flowering out of all the intellectual and love principles in man's nature. Reasoning is the process / the method, by which the soul gets exercise. Reason is the full-blown flower of the spirit ; its frag- rance is Love and knowledge. Has the race made much progress in acquiring knowledge of future existence ? No ; men have made but little progress in knowledge concerning life and immortality. Look through the history of Egypt, through that of Greece and Rome, through all Anglo-Saxon annals, up to the present time, and you will discover a slow increase in the number of QUESTIONS OX THE EVIDENCES OF IMMORTALITY. 241 evidences. Spiritualism was known to the most ancient races ; to the Indians of the East and the West. Whole races have rested solely upon external sources of knowl- edge concerning immortality. As soon, however, as the intellect gains a predominance, and the conscience is liberated from the thraldom of prejudice, then the ex- ternally-convinced mind begins to reconsider these evi- dences. At first he turns out to be an unhappy sceptic ; at last he is delighted, because he sees so clearly that this life is all / ar.d that the highest wisdom is to make the best present use of it. Do you meet persons who sincerely doubt immortality ? Yes ; there are persons utterly destitute of any intel- ligent evidences of immortal existence. I have met minds who inherit a repugnance to the idea of an eter- nal continuation of their individuality. Others have ventured, after breaking loose from the Church, to read some merely logical authors. Becoming persuaded of the eventual annihilation of man's personality, they have spoken this doctrine to the world. And the Chris- tian Church is accountable for it all. How is the Church accountable for this scepticism ? It is accountable, because it has for ages denied to Reason the right to investigate and decide upon immor- tality. Thousands have become externally-minded, in consequence. Such have gone out into the senses, and 11 242 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. — discovering that animals die and that man is only a higher animal — they reject all spiritual stories and ghostly anecdotes. These become confirmed, and even happy, sceptics ; full of logic, with little reason ; at the same time, conscientious and willing to sacrifice them- selves for their belief. But have we not an abundance of positive external evidences ? No ; were you to exercise your intellectual faculties, on the question of immortality, and ask : " How much positive intellectual evidence have we \ " you would be surprised at the small amount. What appears to be posi- tive and conclusive, turns out, at last, to be but inferen- tial and uncertain. For instance ; it is alleged in gene- ral by the Christian world, that nothing is more certain than that Jesus brought life to lio;ht : that his existence was the first manifestation of a great and beautiful principle; that his resurrection was a demonstration that all regenerate persons will one day come up out of their graves, and bask in the light of an eternal world. The Church is certain upon this point. They say with Paul, that Jesus was seen after his resurrection, by over five hundred persons ; and from the perception and testimony of these, it is said, all Christendom should be- lieve in life and immortality. Well, what effect does this evidence exert upon the thinker ? I will explain : The sceptic, who perhaps is learned QTTESTIONS ON THE EVIDENCES OF IMMORTALITY. 243 in logic, comes to the analysis of this evidence. lie finds that twelve of the fourteen have not testified at all to the facts asserted ; and that, although the testimony of fi.vc hundred persons would, in a court of justice, balance off a vast amount of prejudice and scepticism, yet such testimony does not appear. It was never put into the Bible. Men have the assertion of Paul only ; not the testimony of five hundred. It appears to the sceptic, therefore, that here is an extraordinary illustration of immortality with less than ordinary evi- dence. Believers are now driven upon inferential grounds. The Church goes searching for what are call- ed " natural evidences " to corroborate the affirmations of revealed religion. Historical religion, however, brings out several points of evidence. One is, that almost all seers, prophets, and apostles have testified to the doc- trine of immortality ; another is, that this doctrine has been believed by all nations. Here let us ask : Would God have planted in the human soul such a belief unless there was something- answering- to it ? Now, sceptics inquire as to the universality of vast superstitions and great errors. Unfortunately, for the Churches, the errors and superstitions are found to run parallel with the conviction of immortality; therefore, the so-called positive evidences of immortal life, drawn from historical religion, departs out of intellectual society. 244 QUESTION'S ON THE EVIDENCES OF IMMORTALITY. "Now cometh the question suggested by natural relig- ion, as to the adequacy of the supply for all man's needs. Is there not a law of this sort in nature ? Man's soul asks for personal immortality ; therefore, he will have it; this is the natural inference. Then arises the question : How do you know but your want is educational, instead of natu- ral ? To this question the Church is mute. It has not a word of explanation — only says : " You are an infidel, and captious : unable to be fair and Christian." All that such men need is : the substantial and ample testi- mony that this great and desirable doctrine is not a su- perstition. The sceptic asks : u How shall men know when their wants are natural and when artificial — when acquired, and when innate i " Who knows but this de- sire for immortality has been implanted by judaistical Christians, who received it from sects still more re- mote ? This doctrine extends back through the Persian into the Egyptian races ; and still further even to their primitive ancestors, as is demonstrated by the pyramids. But there are superstitions carved as plainly as this doc- trine of immortality. Would Father-God have implanted Hope in man, unless there was something answering to the faculty ? Man, I reply, cannot be a complete contradiction. QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 245 The sceptic, however, will ask : "Is a belief in immor- tality a result of the organ, or is the organ a result of the belief % Phrenology discovered that the faculty of Hope, like every other organ, is capable of cultivation : that, although innate, it is under the jurisdiction of its possessor. On a low scale, this faculty never hopes for immortality ; but contents itself with hoping for a good day, for a to-morrow, for success in business, for happiness through life. Sometimes it inspires great heroes and small politicians. " Hope springs eternal in the human breast, Man never is but always to be blest." Ilope is considered by the church as the voice of Natu- ral Religion, inducing man to think himself a being of the future ; that his success, or his failure, is a result of his present efforts. The sceptic, however, finding that Hope, in its ordinary normal operations, suggests only happiness and success this side of the grave, concludes that it does not prove immortality. There is, he boldly affirms, no positive evidence on the question. Now, churches cite the testimony of certain ancient seers and itinerant prophets ; rejecting, of course, all seers and prophets whose history does not come through canoni- cal channels. Bat when a careful analysis is made of this branch of evidence, the sceptic pronounces it inad- equate and extremely inconclusive. Sceptical persons 246 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. look into the character of the old seers and wandering prophets, and wherever there is a spot upon it, they will hold it forth to a world's consideration. The church, unable to give back a frank and lucid reply, confirms the sceptic yet more in his scepticism. Shall we not consider the facts of clairvoyance as good evidence ? It was but a few years ago when clairvoyance was presented to the American public. It was long ago known in France, in Germany ; in certain localities in England. In this country it was heard of as a faculty ; but, after all, how few experience it ! Most people know of it only through the outward sources of perception and testimony. They receive the testimony of those who have interested themselves in the phenomena. And the conclusion is, that clairvoyance — not being a univer- sal human experience — is at best but an inferential evi- dence of immortality. Have we not positive evidences in the spiritual manifestations ? Yes ; one would say that there has been a concert of action between mediums and their spirit friends; to bring out the clearest and most unequivocal proofs that man's soul is not extinguished by the catastrophe of death. Spiritual manifestations, however, are very far from being universal; they are local and special and mostly private. Sceptics say: " There are too many things undignified, not addressing man's highest nature, QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 247 and injuring proof which otherwise would be clear and indubitable." He who has never seen our Table of Explanations* stands off and makes this report; then this report, invalidating our evidence, gets into influen- tial papers, and becomes the prevailing conviction of America. Although manifestations are now very gen- eral, compared with their limitations of six years ago, yet the mass is not convinced that immortality is not a mere enthusiastic poem, a religious dream ! The Church, when required to give answer to a candid man, finds itself compelled to be mute, or else to use the old vituperations. Should spiritualism become popular, these same churchmen will ask the material forces of Nature to furnish an explanation. But spiritual men aiid women (of the New Dispensation) have received positive evidences. Without qualification they can affirm, that immortality is approved ; that the received evidences are sufficient to settle this question. These evidences, unfortunately, are not universal ; not accessi- ble at every table; spirits cannot act upon every human soul equally; this gives sea-room for immense Doubts of many tons burden. Spiritualists have yet to make some discoveries, I think, which will address this class of sceptical persons. Teachers of the New * Sec a work by the author entitled, " The present Age and Inner Life." 248 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. Dispensation are asked by sceptics to bring forward some positive demonstrations; as lucid to the intellec- tual faculties as any sum done by rules mathematical. (I have responded to this call in a course of lectures, lately delivered, which will probably make the fifth volume of the Great Ilarmonia.) What have you seen and developed on this question of immortality ? By intuition and reflection, I have seen that man's immortality, to be of any practical service to him* must he felt in his religious nature, and not merely tender- stood by his intellectual faculties. I have seen it to be possible for every man and woman, after coming under spirit culture, to feel through all their being this sub- lime truth : that the perfected human soul can never be extinguished ! Evidences which are worth anything, are not outside — are not in the table-manifestations ; not in spiritual stories and ghostly anecdotes. True evidences come through the two sources, Intuition and Reflection — through the inward sources of Wisdom. Each human head hath its own evidence, Intuition brings man this treasure in advance. Each human being holds a note on the Bank of Eternal Life. Individual existence is the indorsement ; the soul contains the positive proof. The treasures of the future world are lodged in us 1 If sceptical men could but take leisure out of business relations — if they dared to be candid QUESTIONS OX THE EVIDENCES OF IMMORTALITY. 249 and truthful to the inward sources of knowledge — they would begin to feel positive evidences of immortality. Spiritual manifestations will yet become a hundredfold more desirable ; they will not be sought as evidences of immortality, but as illustrations only. Let it be known, positively, that a man contains in himself the power of eternal continuation, and he will look naturally for some correspondence with the other world. lie is not surprised when he gets such communication ; nor is he disappointed or sceptical if he should not get it. A person who relies upon the external sources of knowl- edge, insensible to the inward fountains, is sure to be swept away when the sensuous evidences disappear. Such must have the testimony now, and under the best circumstances, else they are distressed with irresistible scepticism. Does not every externally-minded person suffer somewhat 'from the absence of intuitive knowledge ? Externalists realize a mischievous and lurking suspi- cion, that all these so-called positive evidences of future existence may be explained eventually by some ordinary principle. Paul was mostly in this condition. Every one acquainted with Paul as a writer, can see, neverthe- less, that he was a man truly religious. lie undertook to be philosophical upon the question of immortality, but his enthusiasm for the life of Jesus, his indulgence 11* 250 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. for this branch of the religious sentiment, caused him to affirm that man's resurrection from the dead was dependent upon the resurrection of that one individual. Man's individuality was not determined, in Paul's opinion, by any organic qualification — he did not argue that man contained the immortal treasure naturally — but he supposed man to be immortal in consequence of a miracle : namely, that Jesus was in reality raised bodily subsequent to passing through the mysterious process of dying. This extraordinary manifestation was a matter of testimony. Did Paul ever seem to cherish doubts on such evidence of immortality ? Paul was frequently very sensitive on the nature of this evidence. He would say : " If Christ has not risen, then of all men we are most miserable." Often have men read the fifteenth chapter of Corinthians, so full of beautiful analogies — so full of agricultural arguments and figurative illustrations, but, at the same time, so utterly destitute of confidence in man's constitutional immortality. " Now, if Christ be preached that lie rose from the dead, how say some among you that there is no resurrection of the dead?" Here he predicates man's resurrection entirely upon the traditionary mirac- ulous resurrection of Jesus. " If there is no resurrection of the dead, then is Christ not risen." Then he turns this rule, makes it to work the other way, and says : " If QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 251 Christ be not risen, then is our preaching vain, and your faith is also vain. Yea, and' we are found false witnesses of God, because we have testified of God that he raised Christ / whom he raised not up, if so be that the dead rise not. For if the dead rise not, then is not Christ raised : and if Christ be not raised, your faith is vain ; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable." What does Paul mean to teach by this language ? Paid means to teach that if men consider the life of Jesus valuable as an example only, then the whole gos- pel is worth next to nothing. The great matter in view is the establishment of man's individual immortality. Although not a philosopher, Paul undertook, as well as his arduous nature would permit, to reason upon the miraculous foundation of his beautiful religion. Paul afterward says : " How can a thing be quickened ex- cept it die?" His philosophy of immortality was that men must first die in order to be raised through the miracle ; that we are sown in corruption and raised incorruptible; sown a natural body and raised a spir- itual body ; that we are sown into the grave first, and then, when the harvest-time comes, the spirits who have died down are all raised up. Afterward, however, 252 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. Paul did not think so ; lie taught that death was not necessary. Let ns read him farther : " We which are alive and remain unto the coming of the Lord shall not prevent them which are asleep ; for the Lord himself shall descend from heaven with a shout, and the dead in Christ shall rise first, then we which are alive and remain shall he caught tip together with them in the clouds, to meet the Lord in the air, and so shall be ever with the Lord." Do you mean to affirm that Paul contradicted his own theory of man's resurrection ? Yes : let me prove it. The leading doctrine taught by the apostle was that it is first necessary for every man to be sown — to die and be buried — in order to be reaped or raised as Christ was; he taught that Jesus was crucified, placed in the grave as one being dead, and rose again in best status, to show mankind the dying process which is indispensably necessary for all to pass through, in order to secure a resurrection. Yet he elsewhere concluded, that "we who are alive," with- out passing through the dying and burying process which before he described as essential, will be " caught up," and live right on just as well. Does Paul ever appeal to what you term the internal sources of knowledge ? Paul relied for the most part upon miracles, external QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 253 perception, and traditionary testimony. lie was ex- tremely anxious to have it established that Christ after his death was seen by reliable witnesses. This was necessary first to every man's belief; an idea which Paul would not have valued had he felt the principle. Jesus was seen by two on the road to Emmaus; then, by twelve; then, by five hundred at once; lastly, spir- itually, by Paul himself. The apostle thought that all the evidence a man had of life hereafter was embodied in an incomprehensible miracle: the physical resurrec- tion of Christ from the state of the dead. The sceptic, in view of such reasoning, says : " This is an extraordi- nary demonstration with less than ordinary evidence to indorse it." How can I believe in immortality upon the testimony of a person whom I have never seen ? This question represents the position of the sceptic. How obviously necessary, therefore, that spiritualists, while interested in the excitement of the manifestations, should not fail to seek internal evidences of immor- tality. Axiomatic spiritual principles will save sceptics, when the manifestations shall have ceased. No reason- able mind, one who comprehendeth the spiritual law, will believe that these phenomena will continue without variableness. The manifestations, as to their variety, will gradually retire from the world. Behold ! the seed 254 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. is being sown. Already it is time to prepare to reap the harvest of evidences. Let them be garnered into form, and stored into the beautiful temple of spirituality. Do you mean that spiritual manifestations will become less general ? Yes ; this is my irresistible impression. Men must mate an intelligent use of these manifestations; else they will go down into history as the tricks of itinerant boys and girls. Look within, my friend, for that prin- ciple which causes all effects in the- external. "When you find an internal conviction that you are immortal, which no sophistry can invalidate or disturb, then you have found a treasure / the beauty of which is greatly enhanced by spiritual manifestations. Secure this in- ternal conviction, first ; then, add the illustrations. In a few brief years more — when clairvoyant, healing, im- pressional, and writing mediums only will be known — men will have reaped a harvest of evidence. - The tes- timonials of hundreds of thousands could then be secured. Persons, considered sceptics, will read with earnestness. The Churches will become gradually pow- erless. Sceptical minds will get their questions an- swered outside of the Churches. Then the Churches will come to you ! Be careful, my friend, lest you for- get and go to the Churches; do not be absorbed by them. There is danger in becoming too popular ! Be- QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 255 ware, when the Churches begin to consider it profitable to invite you to take a seat in their beautiful compart- ments. Accept this, and you are on the road to annihi- lation. Yea, when the Churches consider spiritualism reputable enough to indorse yon, then consider that you are all on the broad road to certain mischievous pro- sperity ; an easy thriftiness which will turn into conserv- atism, like all the past, and build up institutions against another dispensation. Is the spiritual world as solid and as natural as this world ? Yes ; I would like to show you how natural and familiar are spiritual things. The other world is as natural, astronomically considered, as the globe which we now inhabit. The spirit-land hath laws, days, nights, stars, suns, firmaments. In that world is treas- ured up, not the artificial facts of earthly society, but all the elementary facts of mankind. Commence with the most common stones at your feet ; watch them ; see them ascend through all the gradations of refinement ; till they become a physical part of the vast second sphere ! The finest particles of all things, not absorbed by this world, go to form a spiritual globe ! Like a zone, on the inside of the vast milky-way, is unfolded the second sphere. Could you indicate the existence of this spirit-world by any laws visible to man's intelligence ? Yes ; the existence of a spiritual world is as demon- 25'6 QUESTIONS ON THE EVIDENCES OF IMMOETALITY. strable as any proposition in astronomical science. All it requires is, an intellectual inductive ascension, step by step, through the material evidences that lead to it. Mind can be intellectually led to see that there is a spiritual world just as readily as it can be taught to perceive that the earth revolves ; a fact of which men have no ocular demonstration. There are certain facts in nature, as tides, as days and nights, as eclipses of the sun and moon, which require explanation. The astron- omer explains all these phenomena by the laws of plan-' etary revolution. And you believe. Why ? Because you see that his explanation covers all the facts ade- quately. So, too, there are facts in human experience which cannot be solved upon any other hypothesis save that which admits the existence of spiritual globes. The phenomena of human consciousness, the spiritual experiences of all races, can be explained, I repeat, only by a set of principles which, if legitimately followed out, will lead inferentially, analogically, and positively, to the existence of spiritualized worlds. I am per- suaded that six nights of continued investigation would make the existence of a spiritual world more valuable and familiar than the golden lands of California. Does a belief in this philosophy give happiness to the mind ? Yes ; your ordinary affairs, crowned by this philoso- phy, would go on with the greatest possible harmony ; QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 257 it becomes, more and more, a strengthening power to the human soul. To allude to my own experience, I would say : It has been a source of inexpressible pleas- ure (for many years) to live conscientiously in reference to spiritual intercourse. Yet, it is not easily acquired. I have devoted myself to it, studiously and industriously, as an artist to music ; as a mechanic to the principles of his occupation. To succeed in anything, a person must be devoted. Such has been my effort, and devotion, and success. Some of my private personal experiences I tremblingly lay upon the altar, that you may see how substantial and replete with consolation are the positive evidences which I have received of the existence of a spiritual world. It is more than two years ago that Catherine De Wolf, my former companion, went to the Spirit Home. On the morning of the evening of her departure, her father, her mother, her sister, and her nephew — persons who had been in the second Sphere several years — to- gether came near to my house in Hartford. I have be- come accustomed to the personal presence and spiritual influence of persons ; more particularly to the sphere of a spiritualized individual. Thus, I felt their spheres near the house. I went down to the front door, opened it, and invited them up to my studio. As soon as they had entered, I closed the studio door, and composed 258 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. myself for the interior. In the course of ten minutes I was lost to all externals ; was not aware of possessing a physical nature, nor of being in a room ; in fact, I was myself a spirit. Still remaining in my body, yet being a spirit, I could see them and hear their words. Her father said to me : " We have come for our daughter. We think she is going to-night ; and we have a special request to make of you that, inasmuch as she lias been sick for many months, and thereby fatigued in spirit as well as in body, she be left alone with us, in the spiritual world, for three months ; that you do not even desire to see her during that time." When I asked why I should not desire, he said : " Your desire might reach and rouse her from a required rest ; and she be unable to recover as fast as we wish." There- fore, I promised that I would not even desire to see her in three months. Her spirit relatives said that they would remain in the vicinity till she (in spirit) was ready to depart. During that day there were some favorable symp- toms ; indicating that she might take nourishment and continue a few days longer. But other evidences, to- ward evening, made it certain that she could not longer remain. About twenty minutes past seven, that even- ing, she ceased to breathe. Not being in the interior at the time, I did not witness the departure of her spirit. QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 259 In fact, under the circumstances, I had no opportunity for interior exercises. Three months passed, and I heard nothing directly from her ; nor indirectly, except from two mediums who supposed they had received telegraphic dispatches. I had no confidence, however, in anything which I did not receive myself. In the winter I went to the city of Boston, to give a course of lectures. At six o'clock in the evening of my first lecture, I felt her spiritual ap- proach ; and that she was somewhere within a hundred miles of that city. My lecture was duly delivered, and I returned to my boarding-house immediately. On going upstairs, I felt she was near. I admitted her by the door, passed up the hall, and went into the superior state. She was now by my side, just like any person in the body. She seemed to have regained about ten years of youth ; and in appearance she was not so large as in her physical body. She looked as if she was en- joying her existence ; although she was not as enthusi- astic as her nature inclined to generally. We conversed pleasantly ; face to face. She used her new organs of speech, and gave me portions of her recent experience. She did not know when she would visit me a^ain. I asked her if she came from the spirit world alone ; to which she replied, that " she had some one near (the 260 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. house) who would accompany her." The interview now ended. Next, I went to Auburn, to deliver lectures. While there, I felt her approach as before. As before, I ad- mitted her into my room, and we had another conver- sation. When I received her third visit, 1 was in the city of Hartford, some five months afterward. On that occa- sion she seemed to have lost about twenty-five years of age ! She was very brilliant, and filled with emotion. She said that she had " seen so many oeautiful things, and enjoyed so much ! " She wished to tell me some- thing about a " Sunset " she had witnessed in the Spirit Home. She promised, at my request, to be deliberate in her recital, so that I might take it down in writing. While she was standing, with her arm on my shoulder, I wrote the communication which follows: I place it before the reader solely to give him an impression, that no world is more natural than the Second Sphere of human existence. A SUNSET IN THE SPIRIT HOME. There are times, my beloved, when I long to speak of my new home. On the bosom of affection's memory, I voyage back to the happy days when we together trod the earth. QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 261 Once, I feared for us both . . now, for both I love and fear not. Day before yesterday, our family journeyed along the banks of the " Mornia " . . a lake flowing westward. Accompanied by the dearest ones we know, we as- cended the great Mount . . south of the lake . . called " Starnos," being somewhat fashioned after a solar body. And I yearned for thee, beloved . . yet, my spirit was full of love . . breathed from those around me. I find in the air of my new home . . the house of the spirits of men . . a something blander, and more pleas- ant, than in any other atmosphere I ever breathed. . . . There is a joy in it to me. . . . But there are many here who seem not to remark this. . . . And then, our sunsets here ! Oh ! I would gaze with you, dear brother, on such a sky as glorified this rose-covered spot day before yester- day! We visited the summit of Starnos to witness this ex- hibition. ... It is likely to occur here once in every eight of your weeks. . . I mean the setting of the sun on this side of the Spirit Home. I would bring thee a full description. . . . But I have no words, beloved ! I have looked to see if that was the evening you 262 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. wrote respecting your visit at High-Rock Tower . . it was ! * Should an artist paint the scene that sunlight gave us, it would be said that he had exaggerated the picture. . . . But there is no pencil for such delineation. . . . Art has no lines for such coloring. . . . Language no powers to reveal . . or, if there be words, I feel too much to think them out. "We had been walking around the Lake. . . . The valley was half-viewless and misty with the plenitude of countless odors And the sea of hills sur- rounding Starnos was half hid by the rainbow-streams of Beauty that were showered down from the sky ! At length, we attained the top of this glorious emi- nence. . . . "We gazed, with unutterable joy, upon the ever-brighteniug and kindling firmament. With us, in company, were many you never knew . . some well know and love you . . others you have seen in the earthly home. My brothers were with us . . and One, whom I will now call my " guardian angel " . . and William's Cor- nelia . . also their recently married daughter . . and James, too, with a group of his recently-formed acquaint- * High-Rock Tower is described in a work by the author, entitled " The Present. Asre and Inner Life." QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 263 anees . . and the blessed four you witnessed at Iligh- Eock Tower. I sought your hand . . I found the memory of your spirit near. 1 breathed . . and the breath I drew was of Life eternal. And there was no void of existence. . . . Although you did not hold my hand nor administer unto me, yet the fulness of my happiness was all permanent . . all heavenly. And that sky above us It was even more beautiful in the east than in the west. . . . Such a mass of burnished gold. . . . Yet, not all gold . . for here and there a silver edge unrolled . . disclosing the azure sky. I would that you had seen it, my brother. ... I cannot tell thee of the scene I can now close my eyes . . and, looking in memory, can see it all again. There was a glorious cloud . . all clouds are glorious, my brother . . which reflected a far-spreading light upon the sea of hills and the lake below. . . . And Mornia, in consequence, looked like a miniature ocean of liquid gold. . . . The cloud assumed a ruby hue. . . . And, then, the fair-flowing Mornia looked like a sea of blood. . . . The light thrown upon the opposite shore . was like a sunny gauze cast over the landscape's emer- 264 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. aid green. . . . And the remote habitations of the " Brotherhood of Morlassia " . . the groves of medita- tion . . appeared as a great City illuminated. . . . And the environing fields, receiving the crimsoned light, looked like a World on Fire. We gazed . . and gazed . . and, the sun went down. . . . The lights opposite were put out. . . . And the fair-flowing Mornia darkened. . . . And the cloud was first a silver gray . . then dark. . . . 'Twas night in the Spirit Home ! This is the first time my eyes . . divested of all mortal corruption . . ever gazed upon the sunset. And I feel that I can no more forget it than I could the event of my new birth here. Of this, beloved brother, I will hereafter speak. Our party now descended the rose-covered Mount. . . wending our way amid green-hilled groves . . sere- naded by the birds of the twilight hour. . . . And, as we stepped from spot to spot, / thought of the glories you had taught me to see with my understanding. . . . Seeing the Father as I now do, I must worship Him in Love. ... In spirit and in truth I must worship Ilirn ! Beloved brother, how magnificent is the Temple in WHICH WE DWELL AND WORSHIP ! HOW DO SPIRITS WALK! ON THE INVISIBLE AIR? To A. J. Davis : — Very dear Sir : It is not saying QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 265 too much to state that I have derived more pleasure in reading your works than all other religious authors, ancient and modern. This is because I have thought that you furnished more philosophical evidence of the soul's immortality than all other writers, " inspired " or profane. But, my dear sir, if there are some things which do not admit of an easy explanation, you will not think me unreasonable in demanding one of you. In your " Philosophy of Spiritual Intercourse," p. 100, you give an interesting account of a " congregation of friendly spirits who from a distance of eighty miles directed a mighty column of vital electricity and mag- netism, which current, penetrating all intermediate substances, passed through the roof and walls of the apartment where we were seated, and there, by a process of infiltration, entered the fine particles of matter which composed the table, and raised it several successive times three or four feet from the floor." Now, sir, this would seem very possible were it not that they were above the earth's atmosphere, consequently could not partake of its motions, Now, as long as they maintained their relative position to your little circle in Bridgeport, they had to travel at the rate of something over five hundred miles per hour from west to east, to correspond with the earth's rotary motion ; then add to that the rate of sixty-eight thousand miles per hour in 12 266 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. the same direction, which would be necessary in order to keep up with the earth's annular motion, and the spirits must move at the rate of sixty-eight thousand five hundred miles per hour ! If I am not right, I am nearly so. Now, sir, this seems to me to be an unattainable speed, after being told, on page 141, that " the gentleman closed the door rather too quickly behind him to admit the passage of the spirits of Solon and Pisistratus." Again, what seems to make it a thing incredible is, you tell us, page 151, that (i a stratum of atmosphere, more or less dense, is necessary for the spiritual organ- ism to walk or stand upon." Now if an atmosphere is so rarifled as to admit the feet of James Victor Wilson to within eighteen inches of the floor, and not dense enough for the spirits of Solon and Pisistratus to go in at the door, while a spirit in the body could go in, how could that " large congregation of spirits " maintain their distance of eighty miles from the circle in Bridge- port for a moment, and that too without the earth's at- mosphere to stand or walk upon ? One might suppose that they had rather poor foot-hold to run at that rate. Sir, these inquiries are prompted by no spirit of cap- tiousness ; but rather in the hope that you will give them a rational solution. They are made by one who hungers for evidence of his immortality — evidence which he has never been able to get a morsel of from QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 2GT the pulpit, and which he hopes to get alone from the sensuous manifestations which are claimed to be given daily in our country. I am, sir, very respectfully, An Anxious Inquirer. Wilmlngton, Mass., Oct. 3, 1855. THE QUESTION ANSWERED BY A. J. DAVIS. To an Anxious Inquirer : Your letter addressed to me contains questions of moment, especially so to all who seek to establish the immortality of the soul by and through scientific facts and philosophical principles. The imaginative poet, the cultured sentimentalist, finds no difficulty where you do ; yet such persons — although perhaps satisfied of the soul's indestructibility and end- less growth in love and wisdom — can never remove, what thinJcers consider philosophic objections to the possibility of man's continued existence in other worlds. Your mind seems to be impressed — perhaps I should say, oppressed — with two physical conditions which militate against my spiritual disclosures — first, " velo- city ; " — second, " density." In reply, I am admonished to be brief, but my explanation, I trust, will not be ob- scure in consequence. Electricity of immensity is different from that which is so called on this globe. It is the same, essentially with ours ; yet, as I have often said, it is different, be- 268 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. cause finer and semi-spiritual. This element thus spirit- ualized, is omnipresent. Its operation is everywhere the same — unbroken, unshorn, indissoluble. It is a pos- itive imponderable reality, which, because of certain functions performed by it in the various sections of the material creation, I sometimes term, " Magnetism." The schools have as yet no reliable intelligence, free from conjecture, concerning this beautiful agent of boundless influence. Like the Divine Spirit which vitalizes it — it is shoreless, trackless, pathless, indepen- dent. It never departs from certain principles of uni- form action, local and general. Please, my esteemed Inquirer, remember the fore- going as the fundamentalism — on which, as I think, all your inquiries may find an adequate solution. You cannot understand how the spirits, over the Bridgeport circle, couloir " maintain their relative posi- tion " to that circle, unless they moved, in harmony with earth's rotary motion, at the frightful rate of sixty- eight thousand five hundred miles per hour. I will en- deavor to explain : Electricity, being an omnipresent principle, is the me- dium through which spirits see and act upon physical objects. This clement penetrates and permeates every physical substance ; so that an object on the side of the earth, in it, or on the opposite side, would be as clearly QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 269 seen, and could be as easily acted upon, as if it were on that side nearest the spiritual congregation. The con- gregated and operating spirits, therefore, have no need of changing their position in order to see and act upon terrestrial objects. Next, you inquire : How can you explain the problem of density ? The question of " density " is here easily answered. It is only when spirits approach the earth's surface that this peculiarity is noticeable — that is, the necessity of some eighteen inches of nether air as a floor on which to walk or stand sustained. Solon and Pisistratus did not enter the door. "Why not ? Because, as I originally explained, the haste with which a gentleman closed it, rendered their ingression inconvenient, if not naturally impossible. Do you mean to teach that spirits are unlike earthly beings with reference to the laws of gravitation ? Xo ; I do not mean to teach such doctrine, but, on the contrary, that spirits are regulated by laws which govern men. That spirits have as much power as we possess to triumph over atmospheric and gravitational conditions — to overcome the laws of friction and comparative inertia (which is accomplished each step we take on the bosom of matter) — must be almost self-evident to every careful student of the Ilarmonial Philosophy. This philosophy provides for all such considerations, by 270 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. teaching the universality of an element upon which will can extensively act with surprising exactitude. By reference to the " Vision at High Eock," dear Inquirer, you will observe the immense Congress above the earth, sustained by atmospheric stratifications — far less dense than those near the globe's surface. I questioned the possibility at the time, but was referred, as you may remember, to the existence of far heavier bodies sus- tained by air-floors still more remote. Upon further research, I was forced to a conclusion that " the laws of gravitation " are not yet comprehended. For example : birds, weighing from three to twelve pounds, ascend through dense strata of air, and move easily in rarer mediums — such as wild ducks, geese, and eagles ; and all this is done by will, operating upon voluntary mus- cles — for, as evidence, should a bird suddenly close its wings mid-air, it wo aid fall to earth like a stone or any other involuntary body. Now, while it is true that spirits have no wings, yet do they conform to certain laws of gravitation (not yet understood by mankind), and thereby ascend to any height and travel to remotest populated globes. This is usually accomplished by conforming to the " rivers " of magnetism and electricity which flow, with great swiftness, between all inhabited planets and the contig- uous margin of the Spirit Land. (See "Present Age QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 271 and Inner Life.") Hoping that you will continue the investigation of scientific spiritualism, and be thereby advanced to all happiness and important truth, I sub- scribe myself, Your friend, A. J. Davis. Brooklyn, Oct. 13, 1855. Can you familiarize the life and society of the Spirit Land yet more to the common understanding- ? My impression is, notwithstanding the private nature of the words imparted, that I cannot familiarize the social facts of the Second Sphere to denizens of earth, unless I introduce the following narrative, which, with much more, was given in a conversation between my former companion and myself ; on the night of the 15th, and the morning of the 16th of August, 1S54. Three or four days previous to her visit, I felt, in cer- tain unoccupied moments, her approach. During the evening I had been walking out on " Lord's hill," in the city of Hartford, Conn. As I was returning, she joined me about a dozen rods from the residence of William Green, jr., whose house was then my home. She came home with me — accompanied by her sister, three brothers, and her " guardian angel," as she termed her most cherished associate. They all came together into my room. And, while the party entertained them- selves in conversation concerning the diagrams, etc., 272 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. which were hanging on the wall, we (Catherine and I) began a familiar conversation which continued for near- ly two hours. This is the seventh visit to me since her spiritual departure. From her first, which occurred in Boston, I remarked that she gave me only the fraternal recogni- tion. To her esteemed friends and acquaintances it may be gratifying to know somewhat of her personal appear- ance. She now appears to be about fifteen years of age — is very enthusiastic and brilliant — and yet, has a depth of expression which indicates strength of charac- ter as well as intellectual acumen. Usually she stands by my side, with her arm resting upon my shoulder ; or else, moving her hand lovingly and tenderly over and upon my forehead. Her dress differs considerably from those with her and other female spirits, except her guardian angel's dress, which resembled her habiliments closely ; whose appearance is also brilliant, and whose expression is fraught with much sweetness and energy. Blue, white, and a light crimson hue, entered into the colors of her simple garb, which, like the finest gossamer fabric, crossed over _her neck, the same on her back as on her breast, confined at the waist with a silver-white girdle, and falling thence gracefully down over the hips, and QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 273 terminating within two inches of the bend of the knee. Her arms were proportionally covered with the same garment. This dress was, as I observed, only one piece.* Above any earthly fashion, it is best adapted to please the most cultivated taste, and display the grace and beauty of the female form. Although this beautiful habiliment concealed her person in particular, yet the general outline of her symmetrical form was visible — ■ resembling a soft snowy shadow — through a fine web of lio;ht. I have written out the result of our conversation, nearly verbatim, from my immediate recollection : " My Guide ! my Protector ! my all of life on earth ! I did not speak yesterday to thee . . nor last night as I longed to do . . but nearly all my thoughts were of thee. " Thou hast led me to the mountain where I behold my joys . . from whose blessed height my spirit looks forth on the world where once I strayed . . and, in the fulness of my present happiness, my heart's tongue speaks recall to the sad wanderers there My * The purest spirits are not clad in artificial dress. The spiritual garments are not manufactured in the Second Sphere, but, as I have observed many times, are "imported," so to speak, from factories on neighboring' physical planets. The same is true of certain birds which animate the Spirit-Land. 12* 274 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. grateful soul addresses them . . I can tell of happiness . . I am happy now . . Oh, so happy ! . . . Who again can find such joy as I have found? . . . Can any other soul he wedded to its guardian angel ? . . . Yes, this may he ! . . . God's Kingdom comes. . . . And, it seems to my joyous soul that mine is the happiest . . yes, the happiest . . for who can feel so happy as I? . . "Who can be so blest ? . . . Who can love like me ? . . . And, where is another so worthy to be loved . . another such guardian angel? " Then I asked her this question : " Katie, while with me, you frequently said you could not live without me — why can you now feel so happy away from me ? " " Brother beloved ! " she replied, " I will tell you all. .... Many days after my arrival at my father's Pavil- ion . . situated on a beautiful eminence from whose summit we can see the Seven Lakes of Cylosimar . . I could see no beauty, feel no life, believe in no immor- tality, without the personal presence and constant com- panionship of my only earthly guide. . . . ' Without him,' I said, £ I can see no Father . . realize no Heaven . . without him, I cannot be comforted.' . . . Even in my dear mother's smile . . in the holy loving touch of my beloved father . . in the soothing music of my dear sister's love . . from Marcus's gleeful words . . ■ QUESTIONS ON THE EVIDENCES OF EMMORTAEITY. 275 could gather no relief . . I would have only thee. . . . Bat, unexpectedly, one day I was quieted by the sound of a voice, so like thine, that I started . . all trembling, all tearful, and overjoyed . . to meet thee so soon in my father's Pavilion. ... I looked in every direction . . I saw no one near. . . . Presently, I saw . . just by the door, and standing close to Cornelia's* side . . one so like thee that I flew into his open soul /■....' Are you my Jackson's brother ? ' I asked. . . . With deep sweet- ness, and a look of love, he replied . . i You shall know me soon.' " But I could not wait . . no, not a moment . . sus- pense is such torture .... And yet, how easily I did compose myself at his request. " He departed from my sight. . . . But I felt, how beautiful is Love .... My spirit sought him as if 'twere thee .... I felt he could tell me of thee . . even, if he were not in realit}^ thy prototype . . thy real brother and counter-image. " But of this all, my own friends would reveal nothing . . to my questionings, replying only that in future I should see him more." Here I interposed this question : " Katie, did this occur before your first visit to me in Boston ? " * " Cornelia" I understood to mean the ascended wife of William Green, jr. 276 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. " Yes, dearest brother," she replied, " I had not seen thee . . neither did I know, how to find thee. . . . Every day I would impatiently ask for thee, or for thy brother* whom I had seen. . . . And then I walked a little. . . . Environing beauty, of which I was often told, was all dead to rne. ... I could only think of thee. . . . Through the love of thy soul only I could gaze upon the spirit home. . . . Without a consciousness of your presence, I could see no charm in existence . . no loveliness or grandeur in all that lay spread out before my father's Pavilion. . . . Oh, I so longed for thee. . . . Most passionately my soul did yearn for thee . . or, for the one I had so fondly embraced . . because I felt that he alone of all others in my father's house could see thee and love thee, and appreciate all my love for thee, while on the earth. " Dearest brother, ' how can I stay from thee ? ' . . I would exclaim . . ; How wait thy coming ? . . so long a time, perhaps . . How can I wait ? . . Thou art not here. . . . " But I see thy room, and the sweet couch there ! Thy table too, and the dear writing-chair, The birds they seem to sing-, and flowers look fair, And that which makes it heaven, I see truth there. " ' Could I not better bear this separation,' I asked * When she spoke thus, I supposed she had seen the only natural brother I ever had, whose name was " Sylvanus," QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 277 my father . . ' had I not been personally with Jack- son ?'.... I began to doubt the wisdom of it . . so intensely did I feel your absence. . . . And yet, I would not have been with him . . I was so liajppy for it . . it makes me happy now. . . . Memory brings thought, and love awakens feelings, which carry me back to our first meeting . . and to the cottage parlor, too, wherein I was so blest. . . . Each day the same fond memories would command my soul's attention . . yea, a thousand times. . . . And yet, at times, I was confused between thee and thy brother . . I knew not which 1 wished most to gaze upon . . for so I loved all that was related to and resembled thee. "As my strength strengthened . . as my youthf ill- ness returned . . I could not realize at times your ab- sence . . neither at times that we had ever met. . . . My existence with thee began to fade out . . I remem- bered only our first acquaintance . . when I dared not to think of closer nearness. " But I know we have met. . . . Upon me the death- less record is made . . all here can read it. . . . My soul has expanded . . the mortal vestment confines it not . . and, in all I have of heaven, I see thy work upon my nature. . . . Yes, my Guide . . my best earthly friend . . my only earthly protector. . . . Yes, thy lessons are not lost. . . . Thy spirit-sister's being 278 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. has received them all . . all . . and, they shall live in her eternal life. ... They shall embellish her exist- ence here, while they still prepare her spirit for higher homes and purer heavens. . . . Thanks . . thanks . . for thy gentle patience. . . . How sweetly thou hast led me. . . . My ever-grateful soul remembers all . . all . . and, my spirit ceases to be rebellious, when, as now, it senses the chastity and liberty of the Father's Love and Wisdom ! " One morning my dear father came to me, and said : ' Daughter, Arise, go out upon the hills with us . . for thither goeth thy Guardian Angel.' "We prepared . . we went out upon the hills. . . . The Seven Lakes of Cylosimar . . disposed at regular distances, forming a crescent-shaped curve, amid the overfolding margins, and beneath the far-off lofty heav- ens . . appeared like the setting of brilliant diamonds. . . . In all directions, distributed through the land- scape, were many groups of beautiful trees . . so beau- tiful, and so green . . uplifting their emerald boughs at least a thousand feet above the surface of the Lakes. . . . And I flew . . to my Jackson's brother " i Are you not my own Jackson's brother ? ' . . I asked. . . ' I am his brother ' . . he replied . . ' and, together, we will visit him ! ' Here I inquired : " Katie, did all this occur before QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 279 your first visit to me ? " (She had been gone from earth nearly four months ere I received anything from her.) " Yes, my own brother . . all this was before I knew where you were . . before I knew how I could ever find the way to the earth again. . . . He told me in beautiful language of your mission . . what he knew of your teachings. . . . For all this I loved him very tenderly. . . . 'Thou hast loved w T ell ' . . he said to me . . ' but I will teach thee wisdom.' . . . ' Thou shalt teacli me love.' . . . ' This world is all love. . . . Unto it the Father hath his love imparted . . the love which knows no recall, no weariness, no change . . illimitable . . infinite . . eternal.' . . . lie bade me to see in him my Guardian Angel. . . . But already, be- fore he granted me this holy blessing, my heart had named him thus. . . . Yes, he is my Guardian Angel . . and more . . I love him. ... I do not fear to love, with all my heart, with all my strength, with all my mind, with all my soul. . . . God is no ' Jealous God ' . . as error hath taught . . enslaving love. . . . Truth hath no chains for the soul . . and, freely loving, I worship God. . . . My love I draw from an inexhaustible treas- ury . . heaven is our exchequer . . boundless are our riches . . unfathomable the deep fount of Love, whence flows all our wealth. . . . Infinite the beneficence of 280 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. Him who giveth to us. . . . We will repay him by lov- ing one another 1 " (Here Katie remarked that she would now retire with the party, to return early on the following morn- ing. She said she was going to visit the beloved mem- bers of her family still on earth, also several of our mu- tual acquaintances, but would say more to me ere she left for the Spirit Home. Accordingly, on Y/ednesday morning, at four o'clock, she awoke me by an influence which came through the walls, like a breath. Feeling which I arose, dressed myself, went down to the front door, and found there the entire party as before. Each refused to come in, save Katie — who accompanied me up-stairs — and, resting her hand upon my shoulder affectionately, she said :) " In a few days, my own dear brother . . we all de- part for the Northern Section of the Spirit Home." Hearing this I inquired : " How far is that Section from where your father resides — from his Pavilion ? " " Many billions of millions of miles," she replied. " Why," I asked, " do you go so far away ? " " To see new societies and different scenery," she re- turned, " and besides, my father and my Guardian, and many others, have something to do thither. . . . We go, because lovers are never separated here either by space or circumstances." QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 281 " Will you tell me the name of my brother ? " I asked. " My Guardian Angel is not your physical brother . . his name is Cyloneos." * " His name is almost like mine," I said. " l r es," she replied ; " because you both belong, by character, to the same Brotherhood. My name — " she continued, speaking of herself — "is Cylonia ; f and yours is ' Silonius ' — as you used to write it." " Does the soul of Cyloneos fill* yours as fully as sometimes you used to say mine did ? " I asked. " Without him, my brother, I feel that I could not exist — even in the midst of all this Heaven ! lie is to me another Jackson. I love him — because I have so loved you — because he gives what my soul ceaselessly yearns for — I love him, because — I cannot help it ! Out of his abundant wisdom, he promised me that your mission will go on without me. lie has let me into the benefits of my earth-life . . exhibits it all, its lights and its shades, its storms and its sunshine . . has made me see plainly that 1 came to him from you as a gift. My soul senses the truth of all he says, with deepest grati- tude. . . . * I not only know,' he tells me, ' the jewel * She pronounced it thus : Cy-lone-os — meaning- the Morning's Ray. f She says her spiritual name " Sy-lo-nia," 1 means the " Morning's Bride." 2S2 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. the Father placed on earth for me, but also where and how I must wear it.' Oh, I am so happy in the knowl- edge of thy power to go on, unmoved and unchanged, with thy mission without me. In this thought, too, I find rest and heaven. Soul calleth unto soul, and each answereth the other. My love uttereth its voice, and lifteth up its hands on high, in worshipful gratitude for the undivided possession of my Angel's love, which, in all the things of my life, is abundant — making more and more visible the glory and greatness and goodness of our Heavenly Father ! " Thus ended our seventh interview. Besides those recorded, I asked her a multitude of questions which I do not feel free to publish. I asked her — " if I under- stood her ?" She observed my thoughts, and replied in the affirmative. She could not tell exactly when she, with the large party of friends, would return from the Northern Section. In closing let me remark that, previous to her mar- riage with the wise and beautiful " Cyloneos " of the Brotherhood.of Morlassia, I had made deep excursions into the ve*ry interior territories of conjugal science.* * The reader is referred to the fourth volume of the Hanno- nia — " The Reformer " — which contains the author's impressions on this question. QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 283 From my discoveries in reference to temperamental harmonies — that only certain combinations can eter- nally cling to each other — I had concluded, although the relation subsisting between us was temporarily wise and fraternally beneficial, that it could not extend be- yond the tomb and be crowned with the Harmonial per- petuity. Therefore her narrative, although it had at first somewhat of sadness in it, did not surprise me. And now, as I remember her withdrawal from earth — sustained and enraptured by the strong embrace of her real conjugal Companion — my soul can utter but one affectionate sentence, a true farewell blessing — " Pro- gress, and be happy ! " Astounding contrast ! My vision has closed upon the spiritual ; the curtain has dropped ; my condition is no longer superior. Exhausted by mental activity, and feeling the need of air and exercise, I go out through the public streets. I meet familiar faces; we smile, and quickly separate. My feet tread the brick pave- ment with rapid succession. The gate of the North Cemetery is open. I walk quietly through its shady avenues. The ground is wet from recent rain ; the grass glistens in the sun-ray ; the trees drip moisture. This silent place is suggestive ; at once of Death and of Life. Against the new iron fence I am leaning. Over- 284 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. hanging boughs cast a veil of thin shade upon the Sibe- rian Hedge. Beneath this pale shadow the earth is gracefully raised. Here are visible a few violets, white lilies, and some mignonette. Here, too, stands a pale record by one of her cherished relatives — a snow-white stone on which are written these mutually significant words — " My sister." What is the phenomonon of death to the worldly-minded ? To the worldly-minded, the fatal certainty of death is draped in darkness; to such persons the elements of change and alteration pervade all external nature. Mutability and waywardness characterize every form and substance which man's bodily senses can recognize. A birth — a fleeting existence — -a certain decay — each following the other in rapid succession. To external observation everything is changing constantly — from budding infancy to blushing youth — from blossoming maturity to decrepit waning and passing away — from a state of life to a state of death. A few hours since, the east was radiant with the newly-arisen sun ; now, it shines m the zenith ; a few more fleeting hours, and the bright orb is gone, and nature is dressed in the sad and sable habits of night, and darkness drapes the world. Such may be death to the ungodly and unsanctified ; but is it not a more blessed fact to the Bible-believer ? No ; the worldly-minded and the receiver of ancient QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 285 myths are equally terrified by the mystery of death. Jeremy Taylor, the eloquent dignitary of the Church, says: " Man is a bubble. lie is born in vanity and sin ; he comes into the world like morning mushrooms, soon thrusting their heads into the air, and conversing with their kindred of the same production, and as soon they turn into dust and forge tfulness ; some of them without any other interests in the affairs of this world, but that they made their parents a little glad and very sor- rowful." And again, the same ecclesiastical teacher and excellent writer says : " So I have seen a rose newly springing from the clefts of its hood, and at first it was as fair as the morning, and full with the dew of Heaven as the lamb's fleece; but when a ruder breath had forced open its virgin modesty, and dismantled its too youthful and unripe retirements, it began to put on darkness, and decline to softness and the symptoms of a sickly age ; it bowed its head, and broke its stalk, and at night, having lost some of its leaves, and all its beauty, it fell into the portion of weeds and out-worn faces. So does the fairest beauty change, and it will be as bad with you and me; and then what servants shall we have to wait upon us in the grave ? what friends to visit us? what officious people to cleanse away the moist and unwholesome cloud reflected upon our faces from the sides of the weeping vaults, which 280 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. are the longest weepers at onr funerals % " Thus have spoken to us the ministers who should proclaim " glad tidings ; " thus has the Church led us to the charnel-house — till its gloom is impressed upon onr minds with awful blackness, -and earth becomes as a sepulchre, forever yawning beneath our tread — where we walk in gloom, led on by popular theology, whose best consolations are cold, repelling, unspiritualr But are there not some redemptive elements in the Church sys- tem of consolation ? Yes ; there are some elements of faith and hope — some sparks of truth illuminating the darkness — which may preserve the Bible-believer from utter despair, and soften the anguish of the bereft. But to the clear, phi- losophical understanding, there are neither consolations nor wholesome elements in the various systems of reli- gious faith which are now recognized in the world., What is it that produces so great a change in man's conceptions of life and death — of the present and the future '? This is not the place fully to answer this question, but it may be well to remark, that the discovery of the existence of interior senses in the human mind (termed clairvoyance), was the beginning cause of progress in this new region of thought. And subsequent research and meditation has diffused a clear and enthusiastic joy over the entire being of many — imparting that serenity QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 2S7 of mind, untinctured with fanaticism, which so beau- tiful^ characterizes the truly harmonial man. Can you explain how the " interior senses" act, superior to the bodily organs, in bringing- to light the fact of immortality ? Yes; the interior clairvoyant senses can gaze upon higher worlds, and reveal new worlds within the one we at present dwell upon. These senses address man's inward sources of knowledge ; the} r speak to his Intu- ition and Iteason. As the microscopic and telescopic worlds are hidden, in their prismatic splendors and awful magnitudes, from the powers and penetrations of man's corporeal senses ; so, from the same limited vision, are concealed the stupendous magnificence of the spiritual universe, and the kindling skies and inde- scribable beauties of the eternal spheres. But, to the interior senses, all these worlds are visible. Men, and things, and planets, and angels, and future existence, and the vital laws of Father-God — all, appear in that consistent order and philosophic precision which distin- guish the truth from the dark chaos of mythic The- ology. To the interior senses, the changes of Mother- Nature are indications of the ceaseless operations of unchangeable principles — steps from lower to higher — from matter to spirit. A birth, a fleeting existence, a death — these are manifestations of the beautiful Laws of progression and development. When the fair foliage 288 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. with which summer adorns the forests, and the flowers which garnish earth, are changed — tinted by the breath of the rude autumnal winds — and when the blushing rose and the modest violet shed their leaves upon the frost-covered ground, then the philosophic heart is not saddened. These obvious changes diffuse no melan- choly vapor over the healthy mind. They mean that a brief period of rest has arrived preparatory to the resurrection of kindred elements in higher forms and other essences ; to unfold, if possible, a still more lovely spring and a sweeter summer, when Mother-Nature's domain will again be decked with high-raised foliage and beautiful garlands. Does the harmonial philosopher find his consolations in objective existence ? No ; and yet the true philosopher sees, in every out- ward process and object, a form of internal truth which is full of unfailing consolation. For example : the sun absorbs its far-spreading radiance, and disappears be- hind the western hills, and a dark curtain is drawn over the earth ; but, lo ! the darkness reveals innumer- able stars. These royal orbs — robed in garments of es- sential light, and controlling, like mighty gods, the many planets which traverse the boundless domain of solar systems — are visible only when the sun is unseen. Its light is gone out, yet there is no darkness, no death, no QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 289 funeral. Although the clouds may temporarily conceal the distant orbs from our view, and a sad gloom settles upon our minds, and a dreamy slumber succeeds it, yet ere we awake, the sun is already arisen in the east, tinging the distant clouds with auroral splendor, and converting the weeping dew into rays of golden light, bathing the mountains and the valleys, the gardens and the fields of Mother-Nature, with a fresher and a lovelier radiance ! You picture the Spirit Land to be one of uniform happiness to all people ; now, if this be so, what possible motive can an unhappy earthling have to desist from suicide ? The answer is ample and conclusive. It is always true that, when a body dies on earth, a soul comes out, more or less beautiful, in the angelic land. But a bright beauty and glory cannot be obtained there by violation of natural laws, by wrong motives, or by the voluntary extinction of life in this world. No ; it is only when Father-God's and Mother-Nature's Laws are permitted their full and complete operations — it is only when the issues of inimitable principles are patiently received and cherished — that glory, happiness, and pro- motion, are attained through physical dissolution. In the voyage from childhood to maturity, our bark is frequently overtaken by storms — dark clouds hang o'er our heads, weeping sadly, as if some fearful disaster 13 290 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. were prepared for its in the next hour — and we, too, mingle oar voices with the dirge of mournful sighs, and resign ourselves to the fearful calamity. But the next hour is redolent with sunshine and safety ; the elements of Nature have but changed places — inferior conditions are transferred to superior circumstances — our disturbed feelings have but induced a quiet and refreshing slumber ; and our waking is into fresh vigor and lasting joy. Such is the ultimate experience of him who, having done all within his power to prevent every description of disaster and discord, yields to the legitimate operations of Nature, and rolls into harmony with God's eternal purposes, as an infant falls asleep on its mother's breast. Such is the death-bed experience of the true student and lover of Mother- Nature, of the true lover and server of Father-God. What is the great lesson which you mean to teach by the fore- going ? The great lesson which I would have enstamped on men's souls is, that the harmonial formation of charac- ter — in harmony with the principles of Universal Love and Distributive Justice — is the only security against temporal unhappiness and future disturbances. Let us remember that true valor, true principles, and true motives of action, only, can promote us to the position and glory of the sun ; while unrighteous ambition and QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 291 impure intentions, convert us into the pale and power- less satellite which borrows its light — being visible only when the greater and purer radiance of the sun is bathing and beautifj'ing landscapes behind the western hills. Progression is made by a reasonable belief in progress. Harmony of character and loveliness of dis- position unfold gradually from unwavering efforts to acquire them. May such faith and such efforts be our crown and adornments — for they are at once the causes and effects of fraternal harmony and personal happiness. All cannot exercise the interior senses ; few can realize your ex- perience ; what can be said to console such minds ? It is no part of the Harmonial Philosophy to depend solely upon outward evidences — upon perception and testimony; on the contrary, its students are referred each to the fixed principles of universal Nature. This method has been strictly followed by the writer, and the deathbed consolations to my spirit are many and ample. We may weep, but only for joy and gratitude. The dear departed is not in the coffin — is not dead — is not buried in the earth — the sod will not always con- ceal from your view the hand that has pressed yours ; neither the face that has darted its smiles and emotions into your spirits. Nay, not so — the bonc-and-muscle- garment which the spirit had worn for years, has been properly conveyed to its appropriate hiding-place; 292 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. while the eternal Inmost lias glided to a fairer country — where friends and acquaintances surround, and pour forth the deep anthems of congratulation. A bud has burst, and a rose is unrolled ; the night is passed, and the sun shines bright in the heavens. A light has been extinguished on earth, but the light grows brighter under another sky. Divine elements have proceeded from the centre of the universe — through innumerable forms and combinations of matter — into the organiza- tion of a human soul. That soul has stru^led with the physical and social world — has lived through the cater- pillar stage of existence — has escaped the rudi mental form. It now resides in the land of the, butterfly ; in the home of the spirit. Its pathway is onward and upward — leading the happy pilgrim nearer and nearer tO the ETERNAL MAGNET to the INFINITE MlND ! All who are acquainted with the postulates of the Harmonial Philosophy will remember, among other things, that the anterior part of every human head is atheistical, is sceptical, is materialistic ; that the highest portion is deistical, is a believer, is spiritual ; that the posterior portion of every head is idolatrous, is loving, is devotional. The cerebellic portion is called " Love ; " when inverted it is terrible to contemplate. The front portion is called " Intellect ; " when inactive, it is idi- otic. The superior portion is called " Spiritual ; " when QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 293 subverted, it induces the inquisitorial cruelties recorded by the blood of thousands. What do the upper faculties teach the intellect ? When normally exercised, the " spiritual " portion of man's head teach eth not only that his soul hath a God, but that it is itself a god ; not only that there are spirits beyond the vale, but that his own existence is a spirit. But the spiritual portion of man's head — being the high- est, the last, and most perfect development of character — is little exercised in this age of the world. Persons are, therefore, devotional through the Love-nature ; and sceptical, through the front parts of the head. In churches and out of churches there are sceptics and in- fidels ; to every fundamental principle which underlies this stupendous development. Merchants and ministers, when honest and transparent, appear equally sceptical. They have doubtless heard — " the importance of investi- gation." Many reasons there arc — cogent and startling to men of conscience, to men of intellect, to men of moral and religious aspirations — why spiritualism should be investigated. What do you consider a sufficient reason? The most momentous reason why spiritualism should be examined is this : that it numbers already more be- lievers than Christianity gained after three centuries and a half of primitive enterprise ! It is extensively wide- 294 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. spread ; if false, it is equally fatal. If true, it should be made universal, beneficent, useful. How necessary, then, that men should be candid and truthful in ap- proaching a question to which are attached such im- mense and lasting consequences. Few public minds have treated this question with sincerity ; in view of this — what is the scientific exposition of the " rappings " — as satirically given about two years since by the ascended Galen ? Mysterious rappings proceed from the sub-derange- ment and hyper-effervescence of small conical glandular bodies situated heterogeneously in the rotundum of the inferior acephalocysts / which, by coming in unconscious contact with the etherization of the five superior proces- ses of the dosal vertebras, also results in " tippings," by giving rise to spontaneous combustion with certain ab- normal evacuations of multitudinous echinorhyncus bicornis, situated in various abdominal orifices. The raps occur from the ebullitions of the former in certain temperamental structures ; and the tips from the thor- acic cartilaginous ducts, whenever their contents are compressed by cerebral inclinations. What is Galen's scientific report of the affection (or disease) which the prejudiced affirm against mediums ? All rapping media have that extraordinary affection, known by the profession as cephalomatous — being, in common phraseology, an elastic obtu.seness of the supe- rior hemispheres of the cerebellosus. Whenever such QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 295 patients (vulgarly termed "mediums") arrange their manui (hands) or eerebellous functions and protuber- ances in corpus juxtaposition with a table or other sub- stance, the r moving s occur as a matter of compulsatory necessity, to wit : by an ejaculation of volatile invisible effervential gases (fiatulentus cerebelli), generated by the decomposition of the ascaris lumbricoides j which, being regular descendants of the gymnotus electricus, perambulate miscellaneously through the duodenum and the abdominal viscera generally. The vulgar theories and anti-professional hypotheses of spiritual spasmodic action of the muscular system, or of electrical aura, in spontaneous dislodgment and preternatural infiltration, we pronounce delusive, gentlemen, and unhesitatingly reject them, in toto, as unhealthy excretions and galvanic evolutions of diseased and confused eerebellous glands, called, by the uneducated, phrenological organs or faculties. It is well known that so-called scientific men pretend to informa- tion on this subject which they do not possess ; in view of this super- cilious profession, what is Galen's ironical definition of the treatment of media? Observation, indorsed by a stupendous array of clinic experience, enables the scientific man to pronounce this " spiritual-rapping-and-table-moving" development, to be an irregular and anti-scientific disease, raging among the lower and superstitious classes — affecting by inocu- 296 QUESTIONS ON THE EVIDENCES OF IMMOKTALITY. lation certain predisposed organisms in higher circles of society. Patients, who realize membraneous and abnor- mal nervo-excitements by attendance upon rapping as- semblages, may be considered, by the regular allopathic faculty, as being afflicted with a hypergenesis in the pig- baceous cartilage of the medullary processes. The con- veniencies of the Hospital should be secured to such patients, as a surgical operation may be correct treat- ment in chronic cases ; and our countless students should see such cases scientifically treated by the regular faculty. What does the satirical Galen say in conclusion ? Furthermore, in conclusion, to enlighten you still more on the pathognomical symptoms of this extraor- dinary disease, I will state * as a result of my recent three-quarters-of-an-hour investigation, that patients who fancy they hear "raps "and see "tables move " are mostly laboring with a hyperacitsis in the tympanum cavity, also, very probably, with chronic liypersthenia. The symptoms are recognizable by protusion of the visual orbs, irregularly-distended mouth, suspended breathings, with occasional ejaculations, and a morbid exaltation of the sense of touch ; treatment should be prompt and allopathic — anti-phlogistic, anti-scolic, anti- * Galen here speaks like some wordy member of the medical pro- fession. QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 297 spasmodic — with three of our best leeches periodically applied to the patient's purse. It is well enough known that men in general do not rely upon their own spiutual faculties ; therefore will you not give your im- pressions on the material evidences that man is a spirit ? Yes ; and I will begin with this proposition : that man's spirit is a product of his organization — that the physical organization of man is designed, by the whole system of Nature, to manufacture the form and struct- ure of the spiritual principle. How can you substantiate this proposition ? One proof is : man contains within his body a little of all which is to be found out of it. For example : he may employ an allopathic physician, who will feed him upon mineral preparations. Minerals can be absorbed by the physical system, because they find acquaintance there. The supercarbonate, the muriatic tincture, and the peroxide of iron, also all the different forms of sil- ver and gold, and other metals from gold to the lowest substance in the mineral world — all find an acquaint- ance in man's physical organization. Chemists know that there can be no real attraction, no appropriation, without affinity. Man's body could not absorb iron or gold — none of the sixty-four primates which form the physical constitution of Mother-Nature — unless in his organization there resided a spirit of invitation. Iron 13* 298 QUESTIONS ON THE EVIDENCES OF IMMOKTALITY. within invites iron without. Give man too much, and his system will try to repel it. It is not the substance, but the quantity. This is the reason why allopathic medicines frequently substitute themselves for diseases which they were given to cure. Does this proof appear equally obvious in the use of vegetable substances ? Yes ; another proof is : that man can take a little of every kind of vegetation, of fruit and berries, which exist upon the face of the earth. The Cicuta plant, belladonna, and stramonium, are administered and ab- sorbed. No such absorption could take place without a welcoming affinity. Men eat the muscle of the ox, of the deer, of the lambj of birds, of fish, and the tortoise ; because there is something corresponding in the body which invites animals, vegetables, minerals. The main question for dietists is : how to combine food, how much to eat, and when to eat it. What is the doctrine which you now desire to impress ? The doctrine which I now urge upon your attention is : that man's body is the fruition of all organic na- ture ; that the spirit body is formed by the outer body. I am writing now as if the reader had just begun, in the primary department of the school of the Ilarmonial Philosophy. The body is the focal concentration of all substances / the spirit is the organic combination of all QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 299 forces. The representation of every particle of matter, therefore, is ultimately made by man. Do you mean to teach that the spirit is manufactured by the body ? Nay ; I mean to teach that the body of the spirit (the soul) is a result wrought out by the physical organiza- tion ; not that the spirit is created, but that its strtw- ture is formed by means of the external body. Mind internally is not a creation or ultimation of matter ; but mental organization is a result of material refinement. Man's organism is composed of muscles, bones, tissues, membranes, visceral organs : these structures must have some specific purpose. What uses do these structures subserve iu the economy? The use of a physical bone is to make a spiritual bone; even so the physical muscle makes a spiritual muscle ; not the essence, but the form thereof. The use of the cerebrum is to make a spiritual front brain ; even so the cerebellum makes a spiritual back brain. Inside the visible spine is the spiritual spine invisible ; the material lungs contain spiritual organs of respira- tion. The physical ear is animated by a spiritual ear. In a word, the whole outward body is a representation of that which is imperishable. Father-God and Mother- Nature first unfold lungs, eyes, ears, brains, bones, muscles, and tissues. What a stupendous marvel! 300 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. Throughout all subterranean caverns these structures exist in principle. My investigations lead me to affirm that there is a spiritual anatomy within this physical anatomy ; a spiritual physiology within the physical physiology ; that man's physical structures operate, like the wheels and processes of a mill, to manufacture the spirit's external organization. Mother-Nature claims the physical body ; and Father-God claims that which is spiritual. Father-God and Mother-Nature, by their celestial copulations, formed these children ! Can you illustrate your impression ? I will try. Plant a peach-pit in the earth. Mother- Nature, by her subtle magnetism, warms and swells it. Presently it breaks through the earth's crust, and comes out. At first, a tuft is only seen. Gradually, however, foot upon foot of wood is added ; then come beautiful branches; these branches produce others smaller and better ; and lastly, the whole tree is perfected. Wliy does that tree exist ? It exists to the end that its whole might bring forth peaches. These peaches go to work, in due course, to reproduce their kind. Even so all Nature exists to the end that man may come forth ; then, the types being established, the process changes to propagation; and men continue to multiply and replenish the earth. QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 301 Do you mean that man's inmost spirit is a substance ? Yes ! "Ah, Jackson, you're a materialist ! " Nay ; I am not. Mind, essentially different from matter, is eternal; so, also, is Matter, essentially distinct from mind, eternal. These principles, as male and female, live together in unchangeable wedlock. One is what I term Father-God ; the other, is Mother-Nature. What do you mean by saying that spirit is substance ? I mean that spirit is the absence of nonentity ; that matter, after reaching its highest point of unparticled attenuation, becomes a celestial magnetism ; that the spiritualism essence takes hold of this material mag- netism ; that, at this point, the two are married ; and a succession of elaborations commence until the whole spiritual structure is completed. First, there is muscle ; second, nerve ; third, blood ; fourth, tissue ; fifth, brain ; sixth, electricity ; seventh, magnetism. When arrived at the highest point, vital magnetism, you have reached the seventh degree. Let us now go further. Motion begins upon magnet- ism ; Life on motion ; Sensation upon life ; Intelligence upon sensation. Commence at the bone-basis and walk up-stairs. Bone — Muscle — Nerve — Blood — Tissue — Brain — Electricity — Magnetism — Motion — Life — Sen- sation — Intelligence. Twelve rounds in the upright ladder of existence ! 302 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. Do you mean to teach that spirit is matter ? ~No ; I mean to teacli that spirit is substance. The most definite conception of nothing ever given to man- kind, is, the theological idea of spirit ! Can you demonstrate that the spirit of man is a substance ? Yes ; I can take the method of the scientific world, and affirm, as self-evident, that there can be no motion without force ; that no substance can be moved without weight, which implies substance. Every person's expe- rience is a complete demonstration that spirit is a sub- stance ; that spirit can move weight. Look into the street yonder ; see persons, with bodies, weighing from seventy-five to two hundred pounds. What an immense quantity ; in the aggregate, how many tons ! Those bodies of weight, solid weight, would not move if the spirits were gone out. No deception ; it is real bone, real muscle, real matter. Can there be mo- tion without force ? Can substance be moved without weight ? Can something be moved by no-thing ? Can entity be moved by non-entity 1 The fact of your existence, of moving your body about from place to place, is evidence that spirit is substance. It requires intelligence to act upon sensation, sensation to act upon life, life to act upon motion, motion to act upon mag- netism, magnetism to act upon the brain, and so on down through the sympathetic system — composed of QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 303 membranes, blood, nerves, muscles — down until the bone is reached and controlled. Thus you go down the stairs every time you move your hand — down twelve rounds in the ladder of normal consciousness. You even move without thinking. You may produce a gigantic manifestation of muscular power even without thought. And why? Because your hidden spirit- principle is composed of all vital forces. It can, there- fore, think and do a great many things at the same ?no- ment. Every time a voluntary muscular manifestation is made, your thoughts pass through several telegraphic depots — sensation, life, motion, nerves, muscles, etc., as already explained. Thus, telegraphic despatches are sent by the will-force to all departments of the system. Man's spirit demonstrates its own substantiality ; by means of its own normal manifestations. I appeal to no other Bible than to man's own Life-Book ! Let every intelligent person, who doubts that spirit is sub- stance, shut off all foregone conclusions, go into the Innermost for ten brief minutes, consider this proposi- tion in the light of his own daily and hourly experience, and quite certain am I that he will require no other or better argument. You intimated that you had two propositions in view ; what is the second ? My second proposition is this : that although the spirit 304: QUESTIONS ON THE EVIDENCES OF IMMORTALITY. of man is substance and weight, although it hath elas- ticity and divisibility and the several ultimate qualifica- tions and properties of matter, yet that it (spirit) obeys laws which are superior to ordinary gravitation and su- perior (not antagonistic) to the known physical forces. Gravitation refers to weight ; to rarity, to density ; to squares of distances. Physical forces in nature are of various hinds. Some are mechanical, as the lever, the screw, etc. ; but the spirit of man obeys naturally, as it, should politically, a set of higher laws. How can you sustain this proposition — with what proof ? The proof is prima facie — that man's being is double : twofold throughout. These are signs on the outward structure pointing to the corresponding fountains of causation inward. Man has two eyes, two brains, two hands, two feet, two sides to the lungs; the human heart is double, and so is each part of the system. What does it mean ? Merchants put signs without their stores ; to indicate what they are doing within. Do you mean to teach that the body indicates the soul ? Yes ; the double visible structures come from double invisible principles; and these are male and female. They operate reciprocally; they regulate all action and all animation. One contracts and the other expands. These two principles cause sensation to flow from the head to the extremities and a return wave to go from QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 305 the extremities to the centre of the sensorium. "When there is harmony there is reciprocation. How conld there be such a beautiful compensatory activity in man's system, unless there were some grand correspondential principles underlying and producing it all ? One prin- ciple, I repeat, is positive; the other is negative — or, one is male, the other is female. These principles to- gether form a unit — uniting the double system in one action. This positive and negative Law is that which the mind obeys. Men go and come in obedience to this law. For example : if you feel a power in the Koran more positive than that which influences you to read this work, you will ere long leave these pages and seek those more attractive. Man ever obeys the strongest attraction. That attraction may come through the in- tellectual, the moral, or the social nature ; whatever the direction whence it comes, it is a manifestation of this double principle. Why not say, then, that Life is ample ; that it is a plenarily inspired book ? Can you further explain and illuminate your proposition, that spirit obeys a law higher than common gravitation ? Yes ; the heart throws blood to the head. By what law is this done ? Is it not higher than that of cravita- tion ? AVater has weight, and in consequence will run down hill. But, in man's body, water runs up hill! The heart is constantly sending a mass of blood to the 306 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. brain. Where now is your physical law ? When you come to analyze the spirit, take care lest your analogies be constrained. It is easy to get lost in the intricate mazes of psychology. Men float in a sea of boundless conjecture. Yes; " water will flow down hill." But apply this analogy to the spirit — and say, that if spirit be substance, it cannot get beyond the physical gravita- tion of the earth — and you make a fundamental mistake. If I were to affirm that the spirits of some men, after residing a proper time in the spiritual world, weigh seventy-five pounds, you would reply that such persons would be governed by the law of gravitation — which law would cause a stone of less weight, projected into the air, to fall to the earth again. But I -reply that this spirit, unlike inanimate bodies, operates upon a positive and negative principle ; by virtue of which, the spirit holds up the body, and the body holds up the spirit. ■ Will you not restate your two propositions ? Yes ; my two propositions are first, that spirit is a substance ; second, that this substance, although not unlike matter, obe}^s a law higher than gravitation. The last proposition is illustrated by the heart which throws the blood to the finest ramifications of the vascu- lar system, and magnetically calls it all back again to its primal fountains. The blood runs up hill every instant of time. You have heard the analogy, that the heart QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 307 is a force-pump. But the truth is, that this organ, un- like a pump, operates upon positives and negatives — by alternate contractions and expansions. What enables the physical heart to perform this function ? The visible heart performs this function, because there is a corresponding spiritual heart within it. A spiritual heart performs a material manifestation. The spiritual heart, which is something, moves the physical heart, which also is something, more external. Where is the seat or centre of the soul ? The centre of the soul is near the centre of the brain. There is a small nucleus in which is concentrated the vital power of all that constitutes a man. This place, in the lifeless brain, is not larger that a buck-shot. In the liv- ing brain it is as large as a frost-grape. Now grant the idea that spirit is substance, and that, nevertheless, it obeys a law higher than gravitation, and you are pre- pared to comprehend many of the facts of death. Will you describe the facts of death as seen by clairvoyance ? Yes ; death is a continual manifestation. The body is gradually passing into a state of insensibility. Look at it ; feel of it. It is just what it was, except that it is cooler. Disagreeable humidity and a chilliness; it hath a look of coming annihilation. Look at it with vonr bodily eyes ! 308 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. Is there any sensible evidence that a spirit of substance is ascend- ing 1 from that brain ? ISTo ; the sensuous evidence is somewhat otherwise. Weigh the dea"d body. It will weigh as much as it did before death, probably a little more. Why ? Because the absence of action increases specific gravity ; by giv- ing a greater advantage to the law of ordinary gravita- tion. Nevertheless, I affirm, that the spirit's organism is substance ; that it weighs something. How many times have you witnessed the departure of spirit ? I have clairvoyantly observed it about thirty times. In regard to this function of dying I have but one testi- mony. Outward vision borders upon the thought of nonentity. People called " second-ad ventists " believe in the annihilation of spirit, except it be saved through the miracle and sufferance of a risen Saviour. Unless they be dead in Christ they dare not hope for resurrec- tion. Other church people have modified their views. The substance of all Christian doctrine is, that breath animates the body ; this once breathed out, the body is no more ; and the spirit is nothing, except by virtue of a miracle. This theory in regard to the substantial - ness of the spirit is very strange ; only, however, as all error is strange. Does the death of a body, and the spiritual liberation, resemble the birth of a child ? Yes ; the centre of the head, the seat of the soul, ab- QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 309 sorbs the life principles from the feet, hands, muscles, bones, nerves, blood. Presently this centre expands. The brain and the skull are porous; and there is an emanation. This emanating substance ascends through the wall, and reaches a place in the atmosphere, higher than clouds and storms. When arrived, there are in readiness many accouchers ; men and women, from the Second Sphere, waiting the new birth. It is not larger now than the morning-star; to the eye it is but a radi- ant point of light. Now it begins to expand ; to look more like a human face. A human head begins to round out ; yet it is small, light, vapory. The neck and shoulders are slowly built up. It continues to grow more real ; now you see the shoulders and arms ; and now all the structure complete ! The lungs come out there, and the heart ; good prototypes of the physical organs. The heart still hath its sensibility. The spirit is like a child, just merging into being. It feels the pressure of a fresh atmosphere ; of strange surroundings. It keeps outfolding very light; very like an infant. Presently it is disengaged and complete, above the storm ; perhaps, five hundred furlongs away. Thus, the spirit-child is born out of the body : which was its mother ! There was Dr. Webster, who put away Dr. Parkman : will you tell what you witnessed iu that instance ? Yes ; I had an opportunity to observe the process of 310 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. death by hanging. I was, at the time, boarding in Cambridge, Mass. "While the final trial was proceed- ing, I prayed to ascertain his mental state. I examined him, therefore, and the knowledge thereof was good for me • but what I wish to speak of now, is, the experience of his last moments ; of his emergement into a different and better Sphere. At eleven o'clock, one day, I went from the Brattle House to Mount Auburn. Alone there, enveloped by the suggestive solitude of that beau- tiful place, I passed into the interior. By clairvoyance I looked through the distance of three miles ; gazed into the yard of the jail in Leverett street, Boston. Carefully I viewed the spectacle. And I testify to what I observed ; to illustrate the soul'^s immortality. "When the fatal word was given, his body fell. I saw the effect it had upon his spirit. If all the weight of Boston city had been concentrated in one cannon-ball, and if this ball had fallen upon the head of Dr. A7eb- ster, he would not have experienced a more instantan- eous annihilation of personality. As quick as the tele- graph can give one pulse from New York to Boston, so quick was the suspension of all his consciousness. This was the first person I ever saw hung ; and I hope the last. Everything was still. Motion, life, sensation, intelligence, magnetism, electricity — all was still as the stillest breath. Yv T hen he was taken down, I saw him QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 311 laid in the cofSn. They pronounced him dead ; but his spirit was not gone out ; and it seemed to me that he might have been restored. Did you watch the departure of his spirit ? Yes ; during seven hours and a half — the longest period I ever watched — I observed the process. It took him seven and a half hours to be born into the other Sphere. This was done without his consciousness of having any existence. The soul-centre of the head — which became as a star — ascended about four miles above the streets : at an angle of about thirty degrees. It grew rapidly positive, and began to draw upon the elements still remaining in the body. This little radiant power in the atmosphere was surrounded by five spirit- ualized personages. It grew more positive, and pulsated. There came out indistinct features, gradually ; then the neck and the shoulders ; then child-like hands, etc., till the organization was complete (as I have described in previous volumes). lie was profoundly and congestively asleep. His consciousness was somewhat between sen- sation and thought ; that is, he had neither thought nor sensation; his state was just between joy and sorrow, heat and cold, harmony and discord. It was temporary annihilation. There were live spirit-persons attending him. By their kindly offices he was carried to the Spirit Home. I saw where he was by them deposited. 312 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. How long- did he remain in that semi-annihilated state ? lie was eight days and a half in that semi-uncon- scious situation. Every day, at eleven o'clock, I walked out to the retirements of Mt. Auburn, in order to wit- ness that beautiful spectacle beyond the Milky-Way ! On the ninth day, I saw throughout the spiritual atmos- phere, a strange, vibratory pulsation. It seemed to tremble wave-like through the whole heavens. At first, I observed it in the distance. It kept rushing on, swell- ing out, pulsating round about ; until it penetrated Dr. Webster's spiritual brain. As he roused and opened his new organs, I saw upon him certain expressions of agi- tation, alarm, wonder, somewhat of gratification. He made an effort at memory — " What ! is this Boston ? — Is this a dream ? — Have I been asleep ? — I was hung. — No ! this is not Boston." Thus, he was awakened by music, to a knowledge of his future work. Do yon mean that man's spirit grows in the Second Sphere, and increaseth in substance and weight ? Yes ; spirit grows in the spiritual world — as children grow in the natural — by inspiration, aggregation, and secretion. Can you offer some illustration ? Yes ; plant a young peach-tree in a half ton of earth : placed in wooden or earthen enclosure, with a few holes only to admit moisture. Previous to planting, weigh the QUESTIONS ON THE EVIDENCES OF IMMOETALITY. 313 earth to an ounce. We will suppose that you have half a ton, plus twenty-eight pounds. Now let the tree grow in its own beautiful way, year after year, till it hath brought forth peaches. This matured tree will now weigh, perhaps, one hundred and fifty pounds. Then weigh the earth, and you will not miss more than two or three ounces ! How can you account for the peach-tree, while the supporting earth beneath weighs no less? This question answers the other. The spiritual body which, when it escapes the material body, does not weigh more than the sixteenth of a pound, continues to absorb from the elements of the invisible air, until it becomes comparatively weighty, acquiring not only a power of gravitation, but also a power to overcome it. What may be said about the unity of causes ? The unity and fixity of truth presupposes and deter- mines the unity of causes. That is to say, whatever caused vegetation to grow on the plains of Judea four thousand years ago, produces the identical effect in the State of New York to-day. And our next affirmation is equally plain and irresistible, viz. : whatever law will explain the manifestations of the nineteenth century, will adequately solve the manifestations of past ages, and throw off, thus, all the mystery and incomprehensi- bility which have hitherto lurked over the regions of miracle and supernaturalism. 14 314 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. What does the Apostle Paul say concerning Spiritualism ? Paul said there were in his day diversities of gifts, and diversities of operations. But the manifestestation of the Spirit is given to every man to profit. For to one is given by the Spirit the word of wisdom ; to an- other the word of knowledge by the same Spirit ; to an- other faith, by the same Spirit ; to another the gift of healing, by the same Spirit ; to another the working of miracles ; to another prophecy ; to another discerning of spirits ; to another divers kinds of tongues ; to an- other the interpretation of tongues ; but all these are by one and the self-same Spirit, dividing to every man sev- erally as he will. Is the Apostle's account based upon theology or philosophy ? Paul's words are mostly theological, yet there is pro- found philosophy lurking in these few passages. In the first place, Paul affirms that every person is a medium. Instead of " gifts," however, I would have said endow- ments, qualifications ; a faculty, an ability, not imparted to the mind, but an element latent in mind, which invites and produces manifestation. Upon examination, I think the reader would change this word " gift," to " en- dowment," implying an inherit and organic ability. Had Paul spoken philosophically, rather than theologically, he would have said : " There are diversities of qualifica- tions, brethren, of which I would not have you ignorant." QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 315 What did the Apostle mean when he said that these diverse mani- festations are all by the same spirit ? The word "spirit" signifies animus; that which unites, energizes, and gives vitality. There are different qualifications, but hy the same principle. Truth, I re- peat, is a unit : and like effects are never referable to different causes. Whatever principle explains the man- ifestations of the nineteenth century, must, of necessity, account for all similar manifestations in days of yore. How many varieties of media were there in the days of Panl ? Paul describes nine different kinds of manifestations, viz. : the word of wisdom, the word of knowledge, faith, healing, the working of miracles (that is, effects incom- prehensible at that age), prophecy, discerning of spirits, divers kinds of tongues, and interpretation of tongues. There were, therefore, nine different kinds of media. These signify differences, not of gifts, but of mental qualifications. Whatever principle it was which un- folded nine types of mediumship in the days of Paul, is the same which has produced twenty-four-' types of mediumship in the days of President Pierce and Queen Victoria. It is of no consequence whether men believe in Paul's theology or not. History is uniform in her testimony, that that principle, operating in Nature and the human soul, which brought nine mediums in the * See the classification in the " Present Age and Inner Life." 316 QUESTIONS ON THE EVIDENCES OF rMMOETALITT. period of Paul, is sufficiently progressive and potent to develop twenty-four different classes in the course of eighteen hundred years. What does the Douay Bible relate concerning the mediumship attributed to St. John ? It sa} r s that John, the son of Zebedee and Salome, brother to James the Greater, was called the Beloved Disciple ; that he wrote his Gospel, not from observa- tion or experience, but sixty-three years after everything occurred about which he wrote. From this we are con- strained to conclude that John — the beloved, the earnest, the enthusiastic — was compelled to take memory, or tradition, or inspiration. Which do you say ? Will you take memory for sixty-three years? Will you trust tradition for sixty-three years ? Human experience, in the main, is identical. And such experience proves that memory is defective in sixty- three hours ; and tra- dition is seldom trustworthy sixty-three days from the date of its tale. You are driven, then, to the last .ground : to assume for the Apostle a sort of revelation or inspiration. If John's Gospel is to be taken as au- thentic, then you must find some explanation of the mode of his getting at correct information. If he re- ceived his ideas by inspiration, then what law regulated that inspiration ? The Douay Bible sa} T s that John supplied many things which the evangelists omitted. QUESTIONS ON TOE EVIDENCES OF TMMOETALITY. 317 If he supplied conversations and ideas omitted by Mat- thew, Mark, and Luke, then arises this question : What was the principle whereby St. John acquired such informa- tion? Saint Jerome states in the preface to John's Gospel, that when he (John) was earnestly requested by the brethren to write the Gospel, he answered that " he would do so. 5 ' Remember this was sixty-three years after the occurrence of the events and conversations to be written ! But what were the conditions ? They were these : " After ordering a common fast, they put up their prayers to the Almighty." Here, then, are two primary conditions : abstaining from food, and becom- ing reverent in soul; which "being complied with," says Saint Jerome, " replenished with the clearest and fullest revelation coming from heaven, he burst forth in that preface, ' In the beginning was the word,' " etc. Suppose a medium in the Nineteenth Century, no less physically and mentally prepared for manifestation, should be moved to write, " In the beginning was the Word," etc., you would perhaps say, "it is incredible." The idea I would urge, is — the unity of truth ; the one- ness of explanation. As progressive philosophers, we are unconcerned whether you stamp our experience I psychology," or " magnetism," or " hallucination." We can hold up to the Christian world the same expla- 318 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. nation of all they hold to be sacred. Our experience should be conscientiously examined. Because whatever will explain our experience, will explain similar ante- cedents, and force the Bible to its true position, as a relic or history of mediumistic literature. Are the modern effects of spiritualism superior to those of ancient days ? Yes ; the superiority of our manifestations, over those of the past, can be easily traced and demonstrated. Taking modern mediumistic revelations, all in all, we find a variety of superior results. Many mediums of to-day are far better than many of ancient periods. Let me report a case : " Now when Jesus was risen the first day of the week, he appeared first " to one of the most talented and unimpeachable characters ? No ! to a person about whom nothing of wrong or evil could be said ? No ! Have ye not heard it said that the manifestations of to-day cannot be divine because they do not come through ladies and gentlemen of an unimpeachable character, and through persons of commanding social positions ? This has been asserted in the Churches. Churchmen assert that the persons selected as media are those in whom little or no confi- dence can be reposed. " Jane," " Bridget," " Susan," " Tom," " Dick," " Harry," — indifferent persons, about whom the community can know nothing. And yet, I QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 310 am now reporting a case where, when Jesus spiritually arose, he appeared first — not to one of the most unim- peachable characters — not to one of the celebrated doctors of the Church, but — only to Mary Magdalene, out of whom he had cast seven discords. Think of it ! The Church believes that a detachment of the God of the Universe makes his first appearance to Mary Mag- dalene, out of whom he had cast seven (D) evils. When this medium told what she had seen, " they believed her not ; " perhaps, because her character for truth was not well enough established. Jesus -subsequently appeared, in another form, to two on the way to Emmaus ; and the Apostles believed them not. Afterward, however, he appeared unto the eleven as they sat at meat, and up- braided them because they believed not the testimony of Mary and of the two on the way to Emmaus. A most extraordinary circumstance when isolated and con- sidered by itself, but, viewed through our ample and superior experiences, it seemeth familiar as household words. If the character of our mediums reflect upon their manifestations, the same is not less true of the past. What relation does modern spiritualism sustain to the ancient Bible ? The Bible stands or falls upon that verdict which will be eventually brought in by impartial investigators. 320 QUESTIONS ON" THE EVIDENCES OF IMMORTALITY. The mythological past is to be tested by the experience and intelligence of the present. I affirm the unadulter- ated spiritual origin of forty per cent, of all our expe- rience. The Bible is good as a history of spiritualities — is valuable as a history of hallucinations — just as our experiences may determine. It is no benefit to a Har- monial Philosopher that the Bible teaches spiritualism. But to the world it may be important, that the psycho- logical department of our experience turns out to be spiritual, so that the Bible may be retained in confidence as a truthful historical relic. It is of great importance to the Churches, and not to us, as to the explanation of our experiences. Should spiritualists endeavor to persuade the people that spirit- ualism is Scriptural ? ~No ; it is of little advantage to spiritualists to Chris- tianize their experience. It is important to churchmen to know that Daniel, who had a vision (see ch. x.) ate no pleasant bread for three whole weeks ; drank no tea, no coffee ; smoked no cigars ; chewed no tobacco ; ate no pork or beefsteaks ; but devoted himself body and soul, for three whole weeks, in order to receive a mani- festation ! How many plethoric persons are there who would go without food three days to get a manifesta- tion ? Full of pork and potatoes, full of corruption and QUESTIONS ON THE EVIDENCES OE IMMORTALITY. 321 excess, they stand up — maintaining commanding posi- tions in the pulpit or through the press— and sneer at the experience of him who is willing to forego all luxuries for spiritual insight. If they would but try the methods adopted by John or by Daniel, they would soon discover that spiritualism is a truth to be strength- ened by scientific investigation. No ! There is no pos- itive advantage to accrue from Christianizing spiritual- ism. The Universalist, once the most liberal, is now anxious to avoid the name "infidel." "We have Christian Universal ists, Christian Unitarians, Chris- tian Wakemanites, Christian Shakers, Christian Spir- tualists. Does the spiritualist need the past to indorse him ? Far from it. The worst disadvantages would result from the adoption of spiritualism by the churches. Let churches discover that it is their safest policy to invite you in, in order to preach their spiritualism to yon ; then accept, and you will become incrustated amid the consolidations of time-serving institutions. In fifty short years our spiritualism would have a sec- tarian encasement. Forbid it, O Genius of Progres- sion ! Spiritualists ! stand positive ; do not go backward ! Go up into the resplendent Temple of Father-God and Mother-Mature ; stand ye firmly there : and into your- selves welcome the spiritual testimony. 14* \ 1 322 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. " And they that tell us of these glorious things — The blessed visitants from happier spheres, Whose presence felt from gently- wafting wings, Is known more often in these later years — How shall we thank these shining angel-hosts For all their loving patience shown to us ? How bless these wanderers from the heavenly coasts Who journey here to love and labor thus ? " For they unseal the eyes that long have been Shut out from Truth by what the Preacher saith, And are proclaiming to the sons of men That God is Love and that there is no death ! May we not join them in their choral song, That swells an anthem through the fields of space To spheres beyond, where, radiant and strong Is felt the glory from the Father's face ? " Oh God ! we thank Thee, that the time has come To melt the shadow of this vast eclipse. It rolls away — and lo ! from those long dumb, Hosannahs rise, and praise is on their lips ! The purple morning breaketh — grand and sweet, It brings a day the Earth may not forget. Its airy streamers flow before the feet Of that glad sun which rises not to set ! " * People complain of deceiving spirits ; can you explain why spirits deceive ? In addition to ample explanations to be found in pre- ceding volumes, I will reply through a suggestive inci- dent. While residing in the city of Hartford, there called upon me a lady, a member of a church, but who, unex- * These excellent words are taken from a poem written by Frank- lin L. Burr, of Hartford, Conn. QUESTIONS ON TIIE EVIDENCES OF IMMORTALITY. OZ6 pectedly to herself, became a medium for impressions. These impressions were (to her own mind) clear, defi- nite, and every way satisfactory. From word to word she wrote on, with great assurance, and always with a praise to God on her tongue. She was devotional ; and believed the Bible to be an emanation from the Divine. Therefore, on the doctrine that like cleaves to like — ■ that Spirits in the other world seek their counterpart here — she should have attracted a Bible believer — or, persons entertaining sentiments identical with hers. Did such spirits visit her ? Let us see. There was a beau- tiful radiance all over her countenance ; it was a deep, settled, and almost frightful excess of enthusiasm. I have often seen such expression. It is the sure sign of the lack of true investigation. Immediately on entering the hall she said, " Mr. Davis, I understand that you have impressions from the spirit- ual world. Did you ever hear of any person getting a communication from God ? " " Certainly," I replied. Then I brought to mind the whole Bible history — the historical development of religion — which is ever good to contemplate. "Do you ever get anything from God yourself?" " Certainly," I replied ; " I communicate with him every time I breathe. In fact, I have never supposed — since I have had any reasonable consciousness — that I could 324 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. exist without a Divine emanation. Therefore I live and move and exist in him." " BTo, no," exclaimed she, " I mean, did you ever receive into your mind words di- rectly from God V " Never," I answered. " Well, I have a communication ; and it is signed ' God.' " She took out her communication and read it. It was very sensible indeed ; and it was of importance in her view. Its purport was, that the Bible was written by chosen penmen, imparting truths deeper than those pen- men supposed, in order to meet the mental wants of the century in which it was written, and those of all the succeeding centuries — up to the very middle of the nineteenth ; but the race had, by a natural operation (which was not described) suddenly outgrown the whole letter, and much of the spirit, of the Bible ; yet the Lord wished to preserve the book from annihilation. He said science had outstripped it ; and philosophy had seen be- yond it. He had appointed her (the medium) to come to me and say, that from the high throne of Heaven he had chosen me out of all the inhabitants of the earth to re-write the Bible, and adapt it to the wants of the nine- teenth century — and for two thousand years to come. He gave many reasons why I was qualified especially to take hold of the translation, and go on with it. Well : I considered a few moments. The communication was signed " God," and she believed it. I resolved to run QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 325 the risk of shocking all her religious prejudices at once — for I sometimes discover, as the surgeon does, that am- putation is better than any temporizing palliative methods — in order to save the whole body from corruption. So, I thought, I would amputate even our friendship, perhaps ; for a principle is higher to me than friendship. There- fore I told her next time she got in communication with god to tell him that, in my conscience, I believed that there were already too many Bibles for the world's good; that any more would be adding insult to injury; and, lastly, that I was too much engaged in other mat- ters to undertake any such commission. She was shocked, of course. Her enthusiasm was changed into a sort of abhorrence of the blasphemy of a man in whom she expected to find instantaneous ap- probation, and a cheerful acceptance of the distin- guished office. She said, demurely, that she would comply with my request. In ten days she returned. She had given my message to god. " Well, what did he say 1 " I asked. " Why, he said that he was not the God of the universe, and never pretended to be." She then opened a spiritual correspondence with the apocryphal "god." I asked: " Why do you sign your name * God ' ? " " Because," he replied, " I am all the god this my charge can com- prehend." "Do you take this method to deceive her?" 326 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. " No," lie exclaimed. " Why, then, did you give her that message ? " " Because," he answered, " I saw no other way to bring her to visit with you — to bring about the conversation that has passed between you— and the results to grow out of it." " Do you mean that you are a very high and illustrious Spirit, and a God over many ? " " Not at all ; I am only a god in the sense of administering to the needs of m} 7 charge, helping her into a new dispensation. I am her guardian angel — I do not believe in her doctrines — I wish to convert her from them — I have not been deceiving — I gave her that message to secure your conversation — to turn her mind into new channels." " Do you mean to go on with her now ? " I asked. " Yes ; I have her confidence ; and I will go on with her development." I saw her about three months afterward. She was unfolded greater than all the churches; she was hap- pier ; was further from creed, but not less devotional. Her mind was entirely divested of the idea of great im- portance attaching to her, because she was an agent in the hand of her guardian-god. How does spiritualism compare with Christianity in its beneficial effect on mankind ? To give a just answer to this question I must first state the fact, that Christianity has been in the world nearly two thousand years, while modern spiritual inter- QUESTIONS ON THE EVIDENCES OF ESEMOETALITY. 327 course is only a little more than eight years old. Now Christianity has never suggested a single scientific fact — has never developed a single broad scheme for the practical relief of a suffering humanity ; but, instead, the system has wielded its entire might in opposition to almost every new development — has slandered and de- nounced as " infidel " each one who has wrought, inde- pendent of sectarianism, to correct abuses in high and low places — has set its power against every leading phil- anthropist who has labored to abolish slavery and capi- tal punishment, to reform the misdirected voluptuary, and to introduce that practical religion which looks to the moral and intellectual regeneration of our race, in- stead of fashionable preaching and praying. The pio- neers in the cause of the Slave have encountered such opposition from popular religionists as did all the first teachers of Astronomy, Geology, and Phrenology. Spiritualism, on the contrary, has already discovered to the world a multitude of the most momentous and practical truths. In the fields o£ science and philos- ophy, especially in mental philosophy (which is fore- most with all intelligent, cultured minds) it has revealed fresh facts and demonstrated several great general prin- ciples. The sciences of magnetism, electricity, chemist rv, psychology, clairvoyance, psychometry, etc., have each received valuable additional illustrations and highly 328 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. suggestive principles from some of the departments of spiritualism. Does the world refuse such new information ? Yes; such information is superciliously rejected by the devotees of sectarianism — contemptuously repu- diated by the advocates of expensive churches and the defenders of a paid priesthood. But what shall we consider of ' ' practical benefit to mankind " ? Whatever increases the sum of human knowledge, and augments the joys of the human soul, is beneficial to the world. Does spiritualism have this effect on humanity ? Yes ; spiritualism, in addition to its scientific benefits, has brought to light many important religious truths, among which are the following : 1. It proves that man is an organized substantial spirit ; 2. It proves that his organized spirit is immortal ; 3. It proves that his immortality consists of an infi- nite series of social, moral, and intellectual progressions ; 4. It proves that all spirits advance from lower to higher degrees of existence ; 5. It proves that this world is not a providentially probationary "vale of tears" — that it is not a fleeting show, for man's illusion given — but that it is the he- ginning of his eternal and more blessed career ; QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 329 6. It proves that the popular doctrine of "total de- pravity " is false ; that mankind as well as all Nature is progressive — ascending from every kind and shade of imperfection ; 7. It proves that the popular doctrine of " Hell pun- ishments " is false ; that, instead, each individual is obliged, by a law of his own being, to work out, either in this life or the next, his own salvation from error and all manner of sinfulness. No vicarious atonement ; because punishment or pain is the legitimate and inevi- table result of transgression. These are a few of the prominent " practical benefits " of spiritualism. How unspeakably superior is all this to modern theology ! Modern theology cannot prove the immortality of the soul ; nor can it demonstrate anything to the satisfaction of intelligent minds except this — that it originated in the East, in the darkest re- cesses of tradition and superstition, and that, in its present form, it has proved itself quite incapable of blessing and harmonizing mankind. What is spiritualism in the estimation of some of its advocates ? Some define spiritualism to be " the principle, the essence, the science of life." They say that " it reaches down through the various gradations of animal, vege- table, and mineral nature to the most elementary forms, 330 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. and up through the various spheres of human develop- ment to the Divine Bein^." Is this definition correct ? No ; inasmuch as the term spiritualism is used to represent a certain state of religious development, it cannot be made so all-embracing in its scope. Were it so, every subject would necessarily " arrange itself under the head of spiritualism," and every human be- ing, of whatever belief, profession, or condition, would be a spiritualist. There are three great articles of faith, and three only, which (without forming a creed) are generally adopted by all who are willing to be consid- ered spiritualists. What is the first of these three articles of faith ? That man, as to his internal, is an organized spirit. What is the second ? That after the event called physical death, his spirit, preserving its individuality, and all its endowments, goes forward and gains a higher and better state of ex- istence. What is the third ? That after having become acclimated, so to say, to that world, and acquainted with its customs, and with the great recent discovery that a communication can be had with remaining relatives, that spirit can come back and demonstrate its existence ; dispensing not only so- QUESTIONS ON THE EVIDENCES OF IMMORTALITY. 331 cial harmony but also occasional moral and intellectual feasts at spiritual tables. "Will the adoption of this faith prepare the mind for general re- form ? Yes; spiritualism is the fourth, the grandest, the most important movement of the nineteenth century. It is breaking up the creeds and institutions of the land, and sending their former devotees out into the fields of investigation, to seek for principles of interpretation by which to understand the remarkable facts which are pressing upon the attention of mankind. At the same time there is a lack of that unity of effort, which I yearn to see in the minds of all who adopt its three principles of faith. How can this be remedied ? Owing to the recent development of many and vari- ous progressive ideas which demand interchange of thought and free discussion, I deem it to be wisdom to adopt new and improved methods for the acquisition and irnpartation of knowledge. And since I believe that true inspiration is universal and perpetual, and confined to no particular age or personage, but received by the representative minds of botli sexes in Science, Literature, Art, Philosophy, Spiritualism, History, and Reform ; and also that the Public Rostkum should and will in due time supersede the private pulpit as a chan- 332 QUESTIONS ON THE EVIDENCES OF IMMORTALITY. nel of transmitting instruction to the masses ; I would therefore recommend the establishment of free plat- forms oh which lectures can be given, by those inspired to do so, on everything to be thought of in the whole realm of human interest. Thus can we fraternize with the progressive and spiritualized talent of all countries, and while avoiding the dead sea of sectarianism, be- come instrumental in the discovery and dissemination of all facts both physical and spiritual, and in the pro- mulgation of universal truths both terrestrial and heav- enly. QUESTIONS ON THE EFFECTS OF UTIUTABIANISM. Every dispensation, like a globe, is susceptible of a thousand different interpretations. But it will serve our present purpose to adopt that classification whi«h is confirmed by all experience. The first dispensation was the " impulsive ; " • with which was associated the principle of perception. The back-brain was princi- pally developed ; mostly over the eyes, and between the ears. This age of impulse and perception culminated in the Mosaic period. The second age was that of "intellect" and reflection. The superior portions of the front-brain began to be developed. The intellectual faculties observed the earth; and that man must act upon and subdue it, through instrumentalities. Coupled with this discovery, was the disposition to inhale ideas, to absorb truths, to feel out, as by instinct, the great principles governing Nature and regulating the soul. This age culminated about the time when Christianity had fairly had an exposition. Its author and primitive founder foreshadowed the age of intellect or reflection. After this there began to appear, in different parts of 334 QUESTIONS ON THE the world, another age, which I call " wisdom," includ- ing the rudimeutal manifestations of impulse, intuition, reflection, and perception. Coupled with this wisdom age was a principle which I call " utilitarianism," or the disposition to work out and embody a thought once conceived. At last we arrive at a development of the race, called the " practical,' which is the beginning of wisdom. Do you think that history will corroborate this classification ? Yes ; the history of man represents, first, the age of childhood, which is the age of Feeling; second, the age of manhood, which is the age of Thinking ; third, the asre of bloom ed-out manhood, which is the a^e of Action. There are persons, at all times, in each of these stages. Some minds represent the age of " im- pulse" and perception", that is, they perceive vastly more than they can conceive. There are others who represent " intuition ; " such have the power to absorb more ideas than they could, under the best of circum- stances, embody. Then there arc yet other minds, who represent the scientific wisdom age — the disposition to embody and put directly into practice every thought which they can conceive. What do you mean by the wisdom age ? The first manifestation of the principle of wisdom, is Use ; the second, is Justice ; the third, Power ; the EFFECTS OF UTILITARIANISM. 6oD fourth, Beauty; the fifth, Aspiration; the sixth, Har- mony. The race has taken the first step upon the thresh- old of the great temple of Wisdom. Use is the doc- trine of the Nineteenth Century. It will not be long in coming to great perfection in Anglo-Saxon achievements. Utilitarianism is in the ascendant; it is the principle su- preme ; the Gospel, of all in all, to the world at present. Men do not ask, in these days, what relation is there between " prophet " and " seer " — but, tell us of the mystic relation between "Profit" and "Loss." The question once was : " What shall we do to be saved ? " — now : " What shall we do to make it pay % " The nativity of the god of the Nineteenth Century can be traced, far back through multitudinous genealogies, to the threshold of the furnace of Aaron. The " Golden Calf," manufactured by that skilful mechanic, is our god. Yet this is not depravity ; it gives us no cause for discouragement. What is the effect of this utilitarian principle ? The first manifestation of the principle of wisdom is Use. Through this principle, it is coming to be seen, that physical improvement, that organizational reform, lies at the very foundation of all spiritual progression. Men must be physically well situated, physically de- veloped, physically prepared, before they can have an infiux of the high, the beautiful, and the good. Use 33b QUESTIONS ON THE hath its every eye fixed upon that which is external, fundamental, elemental. Spiritualism has come, as a kind of side inspiration, to augment mechanical con- structions; to improve man's physical circumstances; to give men leisure for spiritual growth. The gospel of Use is the doctrine of weighing, measuring, gauging. It is a development which will come, eventually, to every man ; telling him whether he is a disciple of the past, of the present, or of the future ; telling him that he has been weighed in the balance ; telling him that his ideas have been gauged ; telling him that his place in the universe has already been described. Scientific suggestions will be made as to how man shall dispose of his ideas and occupations. Utilitarianism will see what are the useful, the beautiful, the beneficial. The doc- trine of Use will work directly into the vitals of the church ; into the vitals of all other departments of human life ; into the State ; into the family ; into those relations which constitute " Home." No depart- ment can shut itself against the onward march of this principle of investigation. What is the most prominent feature on the face of this century ? If you think of Christendom, I reply — Utility. There never was a century so utilitarian. Use is the sovereign of men and nations. There is now no safety in anything EFFECTS OF UTILITARIANISM. 337 which is not absolutely, and supposed to be immediately, practical. People have no time to lose ; the cars are just ready to start. Every one is contriving to accom- plish a vast deal in little time and less space. Use and economy walk hand in hand. The Hue arts are consid- erably neglected. ' ' Now sawmills grate in every forest nook, Now spindles huni beside each mountain brook ; Through virgin forests locomotives wail, And prairie flowers are crushed beneath the rail ; Where ocean rolled, so trackless once and free, The age of prose stalks forth and maps the sea ; And the swift lightning — once celestial fire — Does drudgery in harness — on a wire ; While patents fill the air, bestride the wave, And dog us from the cradle to the grave. Machines that rock asleep our infant cry, Machines that wait upon our latest sigh ; We waft by telegraph our love's young dream, Live by machinery, and die by steam." But poetry is altogether too impracticable. The Pro- methean fire is worthless, to be set aside as a luxury, unless it can be made to warm dwellings and feed the igneous stomach of an ocean-steamer. Some semi- believers think the golden floor of heaven should be mined out, and wrought into eagles endowed with wings, to keep up the spirit and balance of commerce. Sev- eral oriental ideas — of the lake burning with fire and brimstone — are repudiated ; as being altogether too cx- 15 338 QUESTIONS ON THE pensive as well as impracticable. In short, the Anglo- Saxon wants nothing which " don't pay." lie studies prices ; not pictures : loves policy ; not poetry : wants facts ; not fancies. His friendships, and his marriage even, are measured by profit and loss. His standard is compounded of money, history, fashion, selfishness. He is anxious to possess a large share of business gratitude and of business friendship ; but any gratitude or any friendship outside of business relations, is wholly useless — " It don't pay " — it is too poetic and sentimental. Is not such utilitarian selfishness deplorable ? Yes ; it is a great grief that the money -grasping pro- pensities of the Anglo-Saxon should so hold in check the growth of his higher nature ; counting the emotions of his inward spirit as merchandise, to be used as busi- ness (and only as business) demands their combined ex- ercise. The motto of the age is — " Go ahead." " It don't pay" to linger in the rear; to be outdone by your neighbor. If you manufacture any useful commodity, let no man excel you ; not even do as well ; for your customers will leave you and seek the other whose goods are preferable. What is the immediate consequence ? The consequence is, the selfish, isolated competition of the age is unparalleled. There is an individual race for Success ! The most useful, the most economical, EFFECTS OF UTILITAEIAMISM. 339 the most salable article, is the thing which all Chris- tendom is striving to obtain, by individual effort ; and all advantages surround him who has " the means " to his order. There is a wish to invent a " perpetual motion " which shall be self -feeding, self -regulating, generous-hearted enough to furnish itself with all requi- site motive power, and to perform the extra work men may desire. But inasmuch as the universe is as yet the only perpetual motion,- and the only one possible to ex- ist, I think nearly all dreaming and toil on this scheme will prove unprofitable. And yet every effort at inven- tion is useful, because — " This is true — that you can never Seek to know, and fail in finding ; Seek an End, and it will ever Grow more near, and be less blinding." But will there no good come out of utilitarianism ? Yes ; because, although it is true that the utilitarian tendency of the age leads unfortunately to the degrada- tion, temporarily, of many of the best impulses of our common nature, yet will there surely grow of it a class of circumstances exceedingly beneficial to the lower and middle portions of society. Can you explain how such ' ' good " will come ? I will try. The motto of all go-ahead men is — " Multum in parvo " — or, much in little. The law is, 340 QUESTIONS ON THE use with economy. With such an impulse, and with such a law, I think it is not difficult to anticipate a va- riety of permanent blessings. For instance : the ener- getic men of this century, Laving assumed great and numerous mercantile responsibilities, requiring constant vigilance and extraordinary despatch, must have re- course to more economical systems of spelling and writing the English language. It costs too much time to learn at school the system now so popular ; it takes too much labor to write a long explanatory business letter under the present plan. Consequently, " it don't pay." This is a sufficient discovery! The next step, therefore, will be a prospective reformation in the art of spelling and writing. There will be a general ortho- graphic, chirographic, and phonographic reform ; mak- ing it far easier to communicate thought, take less time, and with greater perfection, than can be attained under the popular system. "I have just received," says Rev. D. D. Wheedon, of Long Island, " from a friend in Cincinnati, a mysterious epistle, which may form a small text for a large dis- course. It is a letter of so tiny a magnitude that the full sheet, single fold, is not larger than the envelop which enshrines it. Its weird and winding chirography looks like an Arabian spell, and its dainty dimensions might make you think it a missive from the king of the EFFECTS OF UTILITARIANISM. 341 dwarfs. Yet brief as is its apparent length, and written, as it was, with a telegraphic rapidity, it really embraces as much matter as an ordinary well-filled sheet of note- paper. I read [rid] with the ease of fairly- written text, and feel a sort of gratified sense of power in the fact that the same feat of compressed performance is ac- complished in written correspondence, that M'Cormick's reaper wins in the harvest, or the steam locomotive in our travel. Those cabalistic stringlets on that diamond little page, my fair friend, is Phonography ; and you and Phonography ought to be better acquainted." " Our living flocks of thought," says Henry Sutton, "need no longer trudge it slowly and wearily down the pen and along the paper, hindering each other, as they struggle through the strait gate of the old handwriting ; our troops of feelings need no more crawl, as snails crawl, to their station on the page; regiment after regiment may now trot briskly forward, to fill para- graph after paragraph ; and writing, once a trouble, is now at breathing ease. Our kind and loving thoughts, warm and transparent, liquid as melted from the hot heart, shall no longer grow opaque, and freeze with a tedious dribbling from the pen, but the whole soul may now pour itself forth in a sweet shower of words. Phonotypy and Phonography will be of use in the world not dreamed of but by few. Ay, and shake 342 QUESTIONS ON THE your heads as ye will, tliey will uproot the old spelling ; they will yet triumph over the absurdities of the dead age." What shall be done to annihilate the distance between the Produ- cer and the Consumer ? * Iii the midst of utilitarian developments, I think there stands a relic of feudal times, which needs the genius of Use and Economy applied to it. Time and space, in commerce, have been comparatively destroyed by steam and lightning. The road to prosperity, or to bankruptcy, is shortened by countless business facilities. ]STo man need spend more than^i^ minutes of his valu- able time to calculate the number of miles between any two cities, countries, or continents. The " Traveller's Guide " tells him the whole for a shilling, even to all the dollars and cents the journey will cost, together with the hours and minutes necessary to its accomplishment. If he can't spare the time to go, then he can command the nation to convey his letter thither ; or send the fleet lightning instead, to make an apology and do the busi- ness. Intelligence is not confined to particular localities. Telegraphic wires stretch along the principal roads, and sketch the world's news upon your breakfast-table. The locomotive's whistle may be heard from every hill. The morning paper, fed by the intelligence of the coun- EFFECTS OF UTILITAEIANISM. 343 try, informs the whole family of everything incidental, literary, or commercial, which has transpired in any portion of the preceding twenty-four hours. The road to learning is not royal, yet it is difficult to remain ig- norant. " It don't pay." Each and everything is " done up " with railroad speed — even to jumping the yawning chasm of a draw-bridge, shattering cars and passengers into shapeless fragments. The speed, and excitement, and feverishness, and chicanery, of mer- cantile and commercial avocations, are^ equalled by nothing outside the brazen gates that close upon the dungeons of perdition. Meanwhile, let us inquire : What progress has society made toward the abolition of the an- tagonisms between the interests of producers and consumers ? I have space allotted only to brief answers. The world would do well to read Charles Knight's recent "View of the Productive Forces of Modern Society, and the Results of Labor, Capital, and Skill." Work- ing-men and working-women are the most afflicted portion of our race. They work, for the most part, under the most depressing circumstances. They live and have their being at a great disadvantage. Unless capricious Fortune seems to smile especially upon their efforts, laboring people, in the present social disorder, are most likely to be kept down in the cess-pools of poverty, simply by the antagonism between labor and 344 QUESTIONS ON THE capital. He who, by industry and personal integrity, has rescued his family from ignorance, wretchedness, and crime, deserves the gratitude of all his fellow-men ; because, under the antagonistic interests of our present social construction, it is unspeakably difficult for a laboring man to earn enough to meet the current ex- penses of his family, and at the same time avoid debt and dishonesty. If he does this in cities, he must forego almost every species of comforting luxury, and all cultivated amusements. What are the poor man's disadvantages ? His disadvantages are very numerous. If he be a mechanic, then there are, probably, certain months in each year when his services are not required. But his house-rent and family expenses go on just the same as when his labor is in demand. The wealthy man can pay cash for his dry -goods and groceries, can purchase them at wholesale prices, which gives him the advan- tage. But the poor man must buy in small quantities, must pay high interest for credit, and so lives at a per- petual loss. When he goes to the jnarket, he pays the butchers and stall-keepers 50 per cent, more than the original cost of the articles. When he goes to the gro- cer, he must defray the accumulated and combined profits upon tea, sugar, soap, molasses, etc. : first, of the EFFECTS OF UTILITARIANISM. 345 producer ; second, of the wholesale merchant ; third, of the retailer. Here is a mass of profits which the consumer must pay, and he must work hard, and live very eco- nomically to do it. Again, when he wants muslin, cloth, and calico, for his family, he must pay sufficient, over and above the actual cost and value of these fabrics orig- inally, to support the manufacturer, the various second - handers and wholesale go-betweens, and lastly, the mer- chant of whom the goods are purchased. Now this is all wrong ; it don't pay. The laboring-classes — who produce all the wealth there is in the country — are the constant and only real sufferers under this system. What is a prominent injustice of this system ? While the manufacturer, the wholesale merchant, and the flourishing retailer, can live in fifty-thousand- dollar houses, environed with all the comforts and priv- ileges thereof, the poor, hard-working man and woman, with a large family of children to feed, and clothe, and educate, are compelled to occupy uncomfortable rooms (for which they pay a high rent), and toil per- petually on, ofttim.es without the least glimmering of a hope that their circumstances will ever improve. Again we ask — Y/hat shall be done to annihilate the distance between Labor and Capital — between Producer and Consumer ? I might give you my reply to this question ; but you 15* 346 QUESTIONS ON THE should find the true answer by reflection. All the mul- titudinous complications of the mercantile world must be supported. Between the Producer and the Con- sumer there now exist, in all kinds of industry, numer- ous intermediates. These produce nothing. They add nothing valuable to the world. They serve as specula- ting go-betweens. But they must all be fed, clothed, and enriched ; and the laboring-classes must do it all. These must support all non-producers. But how ? By direct taxation ? No. How otherwise ? In this way : Producers support non-producers by paying higher prices for everything they purchase, and by paying rents to landlords, who out of it pay the taxes. This popular speculating, this fashionable subsisting upon the labor of the servants of Poverty, is becoming well- nigh intolerable. The homage that Capital requires of Labor is beginning to be insupportable and detestable. Industrial communities are seeking the remedy. Some efficient plan must soon be instituted to relieve the poor man from his manifold oppressive disadvantages — to give him a fair and equal chance to enjoy his existence — to emancipate him from the mountainous interests and antagonisms that now oppress and keep him in bondage to Poverty — or, we shall experience rebellions, and turmoils, and revolutions, in our social and judicial EFFECTS OF UTILITARIANISM. 347 departments, which neither riches nor eloquence can prevent or allay ? Is American Slavery sanctioned by the American Priesthood ? Yes ; there is a cotton-thread, extending from Maine to Louisiana, which, being more profoundly revered than the principle of Justice, is allowed to hold together the United States and the United Churches. Among Churches I know of some glorious exceptions. In busi- ness the agitation of the Slavery question " don't pay ; " so the Churches furnish a " Thus saith the Lord " in favor of the institution. Hundreds of laymen have most nobly withdrawn from the Churches solely on this account. And now, when the clergy begin to make the discovery that such seceding from sectarianism " don't pay" — that it sets a bad example to godless persons who have never joined it — they begin very compla- cently to preach its " ultimate extinction," that Slavery will finally die out, and say " the genius of Christianity does not warrant its perpetuation." And so it is, in this as in everything else, the human mind — the people — outgrow certain discords and errors, and first remon- strate against them from the rostrum and the press, and make new discoveries, labor to spread comfort and civ- ilization around, and, by persistent inquiry and invin- cible energy, finally succeed in converting an ignorant priesthood to the measures of practical reform. 348 QUESTIONS ON THE Do you mean to affirm that the Priesthood is intentionally utilita- rian in its opposition ? Yes ; printing, for example, the chief agent and angel of civilization, was opposed. Why % Because it would enlighten the people on ecclesiastical matters. This would interfere with the monopoly of the priesthood. The people, who, they say, have no rights, would begin to discuss the merits of the so-called infallible dogmas. So the glorious art of Printing was once denounced as an invention of the devil. But these blessings are now enjoyed equally by saint and sinner ; in spite of all big- otry and venerable superstition. The present race of clergymen would laugh, should it be seriously urged that printing and the sciences were projections from the devil. But they are far from being healed of the old malady. In our very midst, they raise the cry of " Infi- delity and demonism," at every fresh revealment. Every new revelation is from the devil. Why? Be- cause " it don't pay ; " and, merchant-like, they repel it. But, thank God ! there are always outcasts and anathe- matized persons who will entertain the "stranger" — the new-comer — and when the new thing proves itself to be an angel, and becomes popular and pays well, then the Church throws wide open its doors, invites it to a cushioned seat in the synagogue, and proclaims it " ours " — a blessing " brought by Christianity "—while, EFFECTS OF UTILITARIANISM. 349 in truth, the blessing came of human progress, forcing its way through every species of ignorance and aristocratic bigotry. Does utilitarianism look into prisons and criminals ? Yes ; the people, especially those who have thought on the subject, begin to discover this important fact — ■ that prisons and capital punishments are exceedingly de- fective methods of defending the morals and protecting the interests of society. This is a business age. Every- thing must be looked at and judged by the mercantile standard of "profit and loss." And there are things which do, and things which do not, pay. Among others, it is beginning to be seen that the money which is now expended to arrest, to condemn, to imprison, and to pun- ish, a single criminal, is sufficient, when judiciously and at the right time appropriated, to educate twenty poor children, and to place them in circumstances above the sphere of temptation to crime. It will " cost " far less to save fifty human beings from crime than it now costs to punish ten without improving them. But let me ask : Does the Church propose any reformation in this direction ? Not at all. It will oppose the measure until opposi- tion no longer pays. When the people announce their determination to carry through this reform — then, as they always have, the sponsors of theology will jump 350 QUESTIONS ON THE upon the platform, and exclaim, " Oh, we always thought so /» Will you specify some of the material improvements of utilitarian- ism? Yes ; the first material improvement, which I have carefully contemplated, will pertain to the atmosphere. Several mediums have foreshadowed this fact. Through the semi-satisfactory developments of John M. Spear, of Boston, men have heard of " electricizers " and " mag- netizers " — names of a class of sentimental and semi- practical spirits, anxious to bring about physical im- provements, as stepping-stones to mankind's spiritual advancement. Atmospheric improvements will come within the area and dominion of man's inventions. A harmonious relation between the planet and the sun will not accomplish it. Climatological reforms will be brought about by human investigations and systematic industry. The investigations of Humboldt and those of Lieutenant Maury are helps, whereby many shipmasters have been enabled to navigate the sea with unusual safety. Certain currents of wind may be anticipated. These researches show that the atmospliere is regulated by certain fixed laws, which, when understood, come within man's immediate use. Meriam, on the heights of Brooklyn, is calculating the circles of cold and heat. He is showing that the changes of the atmosphere may EFFECTS OF UTILITARIANISM. 351 be calculated, as eclipses are ; and mapped out, as men put down the weeks and months of the year. The dif- ferent aerial phenomena are to be classified under fixed Laws. Through the instrumentality of machinery, man Avill control aerial currents, and produce that state of climate and temperature which will augment the soil's productiveness. By arrangements of electricity and magnetism, he may prevent extreme heat or cold ; also, droughts and disastrous storms. Man's pow T er is limited by nothing save infinity and omnipotence. If man can comprehend the laws of the atmosphere, his knowledge foreshadows the ability to control their phenomena. Laws which govern the propagation and existence of human beings, once enveloped in mystery, are now within man's control. Having ascertained these laws, the children of men will soon improve before as well as after birth, and will feel themselves one day but u little lower than the angels." Will the principle of Use bring- agricultural improvements ? Yes ; progress in agriculture will come upon the world. But too many agriculturists, like men in the churches, have worn the thinking-caps of their forefa- thers. However, as such minds increase in spiritual knowledge, there will be agricultural improvements. Farmers will be able to double, treble, and quadruple the crops of their fields ; and, by machinery, to store up 352 QUESTIONS ON THE every season two or three times the quantity they now do, and with much less trouble to either head or hand. Justin proportion as population increases the demand for food, so will there be an increase of machinery to do the labor of the hands : giving the head leisure to make more progress in spiritual and higher depart- ments. The Anglo-Saxon is certain to make his head save his hands ; he will combine both, to save the heart. The expansion and distribution of benefits, growing out of agricultural reforms, will be commensurate with the increase of population. At the present rate of increase, without the discount of war and epidemics, there will be nearly a hundred millions of people in the United States fifty years hence, and possibly eleven millions of slaves ! Therefore, in the year 1900 there will be a greater demand upon the soil and sea. But I think that improvements in agriculture will be numerous and ab- solute : and all people will surely have an abundance. Although there will then be three times the present number of individuals, yet methinks each will have more leisure to improve, and hold intercourse with the spiritual. What effect will such farm- work exert upon the merchant ? Machinery will increase the value of farms so much, and the use of magnetism in combination with electric- EFFECTS OF UTTLITAEIANISM. 353 ity will so beautify and multiply the crops, that farming will be considered more popular and profitable than storekeeping. Men of youth and means will associate and form vast farming and industrial monopolies. And were it not for the distribution of property, the result of our limitation laws, we should have the old feudal system temporarily established in the United States. Little, sellish farmers, unable to compete, would be swallowed by the great ones ; farming associations would multiph^, and become popular ; but the results would be every way beneficial to mechanics and the skilful professions. Such improvements will exert an effect upon the inhabi- tants of cities; to draw them out into the far-off countries. • People now rushing from the country to the city will then be drawn back into farming districts ; and cities, as now existing, shall be changed. There will be more Brotherhood — better opportunities for enjoyment — such as now exist upon Mars, Jupiter, and Saturn. Will there be still greater utilitarian improvements in factories ? Yes ; in the year 1808, the first piece of broadcloth was made in the United States, by Arthur Scofield.* * The following advertisement appeared in the Pittsneld "Sun/' November 2, 1800 : ' ' Arthur Scofield respectfully informs the inhabitants of Pitts- field and vicinity that he has a Carding-Machine, half a mile west of the meeting-house, where they may have their wool carded into rolls for 12jV cts. per pound ; mixed, 15} cts. per pound. If they find the 354: QUESTIONS ON THE lie was from Berkshire, Massachusetts. lie presented, I think, his first piece of broadcloth to James Madison, who was the first President inaugurated in American broadcloth. That was just forty-seven years ago. Since that time, observe the increase of woollen-factories. T/hat a superabundance of improvements ! Do you not behold reasons to believe that improvements will be no less active, sure, and progressive, in other departments. From the time that Samuel Slater introduced the system of carding into this country, to the present, there has been a race of inventions and steady progression. This increase is in itself a vast and surprising manifestation. There are men lying upon their backs, keeping vigils all the night long — between sleeping and waking — inventing a new factory- wheel, altering the spinning- jenny, by which human heads may save human hands, and do in a day the work which before required scores of men and women. At a glance, you perceive the increase of this labor-saving machinery will work no injury to the human race. It is the natural result of utilitarianism. Machines will furnish you with clothing ; will labor, and lay at your feet all you need ; will pre- grease, and pick and grease it, it will be 10 cts. per pound, and 12} for nised. They are requested to send their wool in sheets, as it will serve to bind up the rolls when done. Also, a small assortment of woollens for sale. Pittsfield, Nov. 2, 1800." EFFECTS OF UTILITARIANISM. 355 pare your food ; and, sometimes, they may do your eating. Will there be any improvement in materials for garments ? Yes ; flax and the cotton-plant already furnish much. Bat there are other herbs, in the forests of North America, which, when cultivated by machines invented for the purpose, will render considerable slave-work unprofitable. These plants of North America — to be found in Pennsylvania and in the State of Maine — will be cultivated to some extent, and men will be using new materials for garments. Great trees will be wrought up into beautiful fabrics ! Scientific discovery is on the increase ; she will invoke all Nature. Everything of^ which she asks a question gives back a satisfactory reply. She will ask herbs, and grass, and trees, " Can you not give us raiment ? " and she will receive an answer, and human society will also find a response in clothing equal to anything now procured from the sheep's back, or from the cotton-fields of the South. For Science is the doctrine of Use — of Perception, Calculation, Construc- tiveness, and Ideality. There will be so much ease in acquiring a beautiful dress, that a poor family may, by ten days' labor, obtain clothing enough to last through a whole year. Will utilitarianism bring a reform in the locomotive world ? Yes ; there is to be great improvement in motive- 356 QUESTIONS ON THE forces ; also a method for travelling upon dry land and through the air. There are persons mentally capable of receiving inspiration npon this subject from the Spirit- ual world. Such inspiration will bring a new motive force / by which talented minds may increase the speed of travel and the safety thereof. Cars may be con- structed so that no accident, not even a collision, would be dangerous to either passengers or baggage. AVe shall have new and more commodious methods of construct- ing railroad-cars, as soon as the mass of working-travel- lers can afford to pay for luxuries. The most useful will become the most agreeable. Every person now wishes for as much as possible in little space, even if the con- centration is disagreeable. But more thriftiness will bring more wealth, this more luxury, and this will widen our railroads. Instead of the present gallery-looking cars, we will have spacious Saloons, almost portable dwellings, moving with such speed, that perhaps there will be advertisements, " Through to California in four days ! " These hotel-cars will be of beautiful architect- ural proportions, two stories high, with state-rooms and saloons for converse, plays, parties, balls, and concerts. These travelling-establishments will be as wide as modern dwelling-houses, and provided with all the most desir- able comforts. Railroads must first be straightened through the country, and a new motive-power intro- EFFECTS OF UTILITARIANISM. 357 duced. In presence of these beautiful Saloons, it will be difficult to get the cows of the year 1900 to take pas- sage upon cars which men now consider so excellent, utilitarian, and convenient. Will utilitarianism make any discoveries in other locomotive direc- tions ? Yes ; in the almanac language, " look out about these days" for carriages and travelling-saloons on country- roads — sans horses, sans steam, sans any visible motive- power — moving with greater speed and far more safety than at present. Carriages will be moved by a strange, 'A' 1 and beautiful, and simple admixture of aqueous and at- mospheric gases — so easily condensed, so simply ignited, and so imparted by a machine somewhat resembling our engines, as to be entirely concealed and manageable be- tween the forward wheels. These vehicles will prevent many embarrassments now experienced by persons living in thinly-populated territories. The first requisite for these land-locomotives will be good roads, upon which, with your engine, without your horses, you may travel with great rapidity. These carriages seem (to me) of uncomplicated construction. We will one day ventilate, and light, and spiritualize our dwelling-houses, by a very simple admixture of water and atmospheric gases — from which combination will also spring the new motive- power under present anticipation. 358 QUESTIONS ON THE What progress will men make in atmospheric navigation ? I find only one thing necessary in order to Lave aerial navigation, viz. : the application of this contemplated superior motive-power, which is even now in process of discovery and elimination. Deeply impressed am I that the necessary mechanism — to transcend the adverse cur- rents of air, so that we may sail as easily, and safely, and pleasantly, as birds — is dependent upon a new motive- power. This power will come. It will not only move the locomotive on the rail, and the carriage on the coun- try-road, but the aerial cars also, which will move through the sky from country to country ; and their beautiful in- fluence will produce a universal brotherhood of acquaint- ance. Nations await only this : to become closely and intimately fraternized. Persons once estranged, when br,nffkt in contact, face to face, feel the throbbing of a new friendship — or an old pure one awakened — which has in itself blessings and promises of brotherhood. Apply this fragment of morality to the influence which aerial navigation will exert upon the world, and you will at once see how vast must be the national benefits grow- ing out of such familiarity. There are many inventive spirits who, acting upon the willing faculties of John M. Spear, gave the world to understand that a new motive- power was possible. Any impartial and intelligent per- son, who will investigate the lectures which preceded EFFECTS OF UTILITARIANISM. 350 and gave rise to the mechanism at High Hock Tower, will be at once surprised at the profundity of the sug- gestions, and chagrined not less at the inconsistency of the metallic application. There was the obvious mix- ture of the divine with the human. Divine principles can scarcely descend into the strictly human sphere without misapprehension. Deep and thorough scientific knowledge, spiritually derived, was dissipated by the human instruments. The received theory was unique, although based upon the human structure ; the absorp- tion of electricity from the atmosphere, and the incor- poration of that subtile element, by the polar organiza- tion of a metallic Idol. Inventive Spirits had their minds earnestly at work to develop a new motive-force ; and the principles divulged, although so sadly misapplied in the first experiment, foreshadowed the great era of utilitarian discovery. What effect will the fanning associations exert upon producer and consumer V These combinations will make a vast alteration in our mercantile arrangement, so that the difference now existing between producer and consumer will be well- nigh annihilated. There is, I repeat, altogether too great a distance between them, too many go-betweens, and too much expensive clerical manipulation. There will be agricultural and industrial combinations. They 3 GO QUESTIONS ON THE will have large common storehouses for certain wards. The fraternal principle will come into action ; and har- mony will be the manifestation of utilitarianism. ~We shall have fraternal combinations in villages and cities. These will remove the unnecessary expenses now incur- red by poor families ; giving them more leisure for the development of spiritual faculties, and for the enjoyment of spiritual joys. Will utilitarianism do something to harmonize manual labor and machinery ? Yes; this is another thing in the Structure of Society which needs attention and improvement — the conflict between poor men and labor-saving inventions. It don't pay the laboring man to see a few bars of iron and shafts of steel, moved by unconscious steam, doing more and better work in one day than he can do in twenty ! All our manufacturers must resort to Machinery. This is right, and I glory in every new invention. But I think a change is necessary, so that every new labor-saving invention shall not fall into the hands of Manufacturers, and every laboring man be driven into new fields for subsistence, in absolute com- petition with Machinery. As Society is now con- structed, there is no harmony between the poor classes and labor-saving Machinery. This fact will lead here- after to great changes. While the conflict continues be- EFFECTS OF UTILITARIANISM. 361 tween human beings and the invention of machines for the manufacturing of certain kinds of goods — while there continues an antagonism between Labor and Capital — so long will the preaching of "peace and good-will on earth" be measurably useless. To love the neighbor, under present arrangements, don't pay. To be a prac- tical Christian is to be unpopular. An honest man must leave the business world, in some departments, or the busi- ness world will leave him. In the present structure of Society, in the midst of selfishness, it is absurd to expect a manifestation of true religion. Loving your neighbor as you love yourself is now little else but a sacred poem — so revered, that we pay gentlemen to preach it — " but it don't pay " to attempt to live to its requirements. Not long since a man was being tried, on the charge of insanity, in the city of Hartford. When he was asked to make his own statement, he began by saying that " he was a follower of Jesus Christ." He went on with the rest of his story very rationally ; and it was after- wards remarked that everything he said was sane, except his introduction. Can we expect good to result from a well-defined Social Science ? Yes ; Social Science will exert that effect between consumer and producer which the inventions of Electri- cal Science have already had between cities and conti- nents — namely, the destruction of distance, estrangc- 1G 362 QUESTIONS ON THE ment, and isolation. Telegraphing is so complete in its operations, that the yesterday's news of a whole nation may be heralded to your fireside. So, too, the benefits of farms and countries will be brought to you scarcely without a thought of expense. We shall have somewhat to fear from Excess of Luxury. Years hence, look back to this hour, contemplate those who are now called popu- lar, and you will see that a man is measured by the length of his purse ! One day, however, material wealth will not be fashionable ; but, instead, he will be most popular who is fraternal and harmonious. The tendency of the utilitarian element is to teach man's perceptive faculties the use of implements and instru- ments, the use of tools, by which all material depart- ments of Nature and Society are to be subdued, and brought into systematic harmony with man's immediate spiritual advancement. The head is working to save the hands, and both to save the heart. The consequence will be— harmony of hands, head, and heart, with the Spiritual World. Let men put confidence in this doctrine of invention, of progress in the material world, as the first and lowest necessity. Look through the United States, and see shafts of inspiring light let down into minds dwelling in obscure places! The world cannot know of the results just now. Unconsciously there are per- sons absorbing light from the Spiritual World. These EFFECTS OF UTILITAEIANISM. 6b 6 may invent a machine for reaping, for sowing, for liar- vesting, and for thrashing, the grains ; they may per- ceive improvements for the advancement of commerce-; or may see a new method for the lighting, heating, ven- tilating, and spiritualizing human habitations ! Never was there a period when all the faculties circumjacent to the front and superior brains were in such a state of utilitarian activity and corresponding inspiration. The eventual result will be — leisure throughout America, and the development of those intuitive faculties in man which are now supposed to be merely possibilities. Do you see any improvements in human habitations ? Yes; the ideas of the Middle Ages, and those of the Nineteenth Century, are to be united in our architecture. T> well ini* -houses of the future will be built in reference to the symmetrical development of their inmates. It is not Utopian to expect this. Men will find that the cot- tage, the palace, the castle, and several of the intermedi- ate styles, will one clay be accumulated into the Humani- tarian Edifices. These magnificent edifices will cost far less than so many independent, selfish homes. One of these edificial hotels will cost no more than a modern dwelling, w^hile it will be incomparably more beautiful, and not less calculated to improve both the physical character and the spiritual faculties. Personal character is benefited, or impaired temporarily, according to the ^ „ 364 QUESTIONS ON THE shape of its accustomed habitation. Place a strong- minded man in a perfectly circular room, where the eye Can fix itself upon not a single angle, and two weeks will be sufficient time to produce the madness of insanity. The first effect would be a sort of agonized bewilder- ment, which would quickly superinduce a savage aber- ration. Pause, then, and meditate upon the marvellous psychological influence of external structures. Do ycu expect other utilitarian improvements to precede these re- form habitations? Yes ; subsequent to the improvements of controlling air and culturing soil, it will be more easy to build a brace of these combined unitary Edifices, for sixty fami- lies, than three of the fashionable domicils of country- towns and cities. It will be a great proud beauty to have such establishments heated and lighted by an ad- mixture of aqueous and atmospheric gases — the garncTf utilitarian admixture which will produce the motive power of land-carriages, railroad vehicles, and aerial ships. How beautiful to have such concentration ! Men will unite in fraternal embrace and build temples of harmony upon which their children can ascend to physi- cal strength and spiritual contemplation. No, it is no dream ! I do not describe the millennium ! All this is no more wonderful than improvements in cotton and woollen factories since the year 180S. In the represent- EFFECTS OF UTILITAEIAOTSM. 365 ations of the Future will be represented the structural arrangements and architectural analogies furnished by the body and soul — a sort of correspondential edificial- ism, so to speak, cellar-rooms, nutritive departments, social saloons, educational cabinets, spiritual recesses, harmonious dormitories, and pavilions for contemplation, each in correspondence with intestines, with digestive functions, with affectional departments, with perceptive organs, with spiritual functions, and with the intellect- ual faculties — each and all parts of an Edifice being represented in the physical and mental organization of a human being. "Will the building materials of the future differ from those in pres- ent use ? Yes; we will not go as at present into forests to find the best materials. Humanitarian habitations will be constructed of a lithologic composition which may be readily manufactured. And men will perceive new uses for gutta-percha in combination with iron and arti- ficial marble. Such materials will be employed for port- able dwellings. For example: here arc two persons to be married this very night, upon the best principles of conjugal harmony. To-morrow morning they will visit places where portable houses may be ordered ; they look over the architectural fashions ; they issue an order for a house to be built in the country : everything to be 36G QUESTIONS ON THE ready for housekeeping, furniture and all arranged, in two weeks from date ! Remember the first manifesta- tion of the principle of wisdom, in Use. Use condenses and harmonizes, so that, ultimately, the fortunes and misfortunes of modern selfish house-building will be no more. Most easy will it be to have a home ! Mankind may one day see that a habitation, composed of artificial lithologic materials, will shelter but a small part of that which in reality constitutes " a home." Because the true home is composed of, and is dependent upon, the existence and the continuation of a most blessed har- monial marriage. Having "one to love and one to love us" is a haven far better than a house composed of gutta-percha, iron, or any artificial substance. May we expect a more -utilitarian method of acquiring knowledge ? Yes; we are not always to have this tedious method of learning to spell and write the English language ; this external system of imparting and enforcing the shadows of ideas. Many constitutions are " ruined " bj T the different irksome and unnatural methods of impart- ing what is called an education. If the United States Constitution had not been stronger than that of many Yankee children now born, it would have been (; ruined" the first two weeks by the tyrannical plan of its eccle- siastical and political schooling. Improvements in edu- EFFECTS OF TTTILITAKIANISM. 367 cation will be so great that between the ninth and twelfth year — the ninth being the true time for children to commence — young minds will obtain more knowledge than they now acquire with much trouble between the ninth and twentieth. Yes, there will be a beautiful reform in the whole present barbarous system, of think- ing and acquiring thoughts. We have a Ilarmonial Philosophy to teach : that ideas are not to be put into the mind, but elicited ; that the divine character is to be progressively carved out of that which we find con- stitutionally within the unfolding child. "Wisdom is not. to be superinduced, but developed ; and the educa- tional systems of the humanitarian Future will have this object to accomplish. Improvement must begin in our alphabet ; next in our orthography ; then in our chirography; then in our phraseology; and lastly, in some parts of our theology. Phonography has discov- ered how many elemental sounds there are, and has made an appropriation of a letter to every such sound. This utilitarian plan will lead to easy spelling ; to the most spontaneous and inevitable spelling ; and, finally, also to the most natural scheme of penmanship. All this will be easier and better and every way more har- monious — entirely abolishing the present discordant system of fretting and storming, which is the usual 368 QUESTIONS ON THE concomitant of the little arbitrary learning men acquire between babyhood and their twentieth year. Will you detail some of the utilitarian advantages of the phonetic system ? Yes; there are (as given in a Synopsis by Andrew J. Graham*) eleven specific advantages : 1. Phonetic Spelling will render reading easy. The art of reading with a phonetic orthography can be acquired in about forty hours. 2. It will render spelling easy. 3. It enables a student, as soon as he has learned the Phonetic Alphabet thoroughly, to spell any word with the same accuracy that he can pronounce it. 4. It enables the student, as soon as he has learned the Phonetic Alphabet thoroughly, to give any printed word the precise pronunciation of the author. 5. It will consequently tend to remove the present ignorance by opening a ready means for acquiring knowledge ; and millions now unable to read may * Andrew J. Graham has recently opened a Phonetic Academy at the office of " The Working Farmer," in Fulton street, New York. This individual is a thorough and Cosmopolitan Reformer, in the phonetic department of utilitarian progress. He works sincerely for the elevation of his important science, and, so far as possible, has simplified and universalized the phonetic orthography. His exem- plary devotion and industry, and his skilfulness in following the most rapid speaker as reporter, will not go unrewarded. EFFECTS OF TITIUTAKIANISM. 369 enjoy the benefits flowing from a knowledge of reading and writing. 6. It will render the business of reducing unwritten languages to written form, sure and easy. 7. It will be of essential service to the student of lan- guages, in showing him the exact state of a language at a given time. 8. It will tend most effectually to the general diffu- sion of our language among foreigners, and may com- plete the numerous claims which our idiom can already advance, to be used as a universal medium of communi- cation between nation and nation. 0. It will save much of that time, money, and labor, now lost in merely learning to read and write. The school-days of the child will be virtually lengthened by it, and the sphere of his studies enlarged ; the teacher will be saved, from a vast amount of drudgery, and his profession ennobled. 10. It will result in perfect uniformity of pronuncia- tion. 11. It will save millions of dollars in the expense of books, etc., annually.* * " The present writer is prepared with facts by which he could verify the following position : that if a child were taught at first on the phonetic principle, and by graduated lessons brought up to a comprehension of the present orthography, his reading would be 1G* 370 QUESTIONS ON TD.E Do you perceive any plan by which to expedite the art of writing ? Yes ; I am almost moved to invent an automatic psy- chographer ; that is, an artificial soul-writer. It may be constructed something like a piano ; one brace or scale of keys to represent the elementary sounds ; another and lower tier, to represent a combination ; and still another, for a rapid re-combination ; so that a person, instead of playing a piece of music, may touch off a sermon or a poem ! Every note, while discoursing sweet sounds, may catch the type and put it in its place ; so that, instead of going through the inevitable mechan- ical drudgery of the superior short and beautiful phonetic method, ideas may be printed upon the sur- face of paper prepared for publication. There will then be but little time necessary, and little physical labor required, for a man to tell all he knows, and more too ! Men of utilitarian habits will soon have confi- dence in this Psychographer ; it is not more surprising than daguerrotyping,or photographing, or ambrotyping. These are within the domain of utilitarian discoveries which will awaken the Psychographer. Will all these inventions aid the spiritual development of the race ? Yes ; these improvements and discoveries will re- taught at half the time, half the trouble— and consequently half the risk of having a distaste for learning engendered by the difficulties of his first studies — involved in the present system." — [Dr. Latham.] EFFECTS OF UTILITARIANISM. 371 fresh the soul, give it leisure and prepare it for a natu- ral voyage to post-mundane climes. A glorious period is before mankind. It will be a kind of material heaven — a preparation for the Spiritual Harmonium. In the principles already divulged, in the progress of agricultural knowledge, in the new motive-force, in the use of implements, in all the chivalric achievements of the Nineteenth Century, you may behold foreshadow- ing^ of developments higher and better. By mere an- ticipation, we participate in the benefits of an improved and happier race. The Spiritual Harmonium is now enjoyed by the elder planets, Jupiter and Saturn. Their inhabitants, centuries since, passed through what we are just beginning to experience. By virtue of ana- logical reasoning, you may believe that everything, fore- told in the past regarding man's physical and spiritual happiness, will be realized. Believe through your intui- tive knowledge and radical desires. Fall in love with the new dispensation, through Wisdom. Have intelli- gent confidence in the advancement of the material world. Feel that every science which comes, through the industry of the human intellect, is another manifes- tation of eternal principles. Shafts of light are being let down upon human faculties. The material world is awake, utilitarianism is fortunately in the ascendant, 372 QUESTIONS ON THE and the spiritual world makes a correspondential mani- festation. Will utilitarianism act beneficially upon American government ? This question is not easily answered. American pol- itics inevitably generate hostile parties. These parties do not attempt to disseminate the divine principles which underlie and control humanity. Political prin- ciples are drawn from the experience of Europe — from the experience of Greece and Home — in order to estab- lish precedents whereby to legislate for the day, the hour, and the circumstance. Political action does not spring from the souls of reasonable men and conscien- tious women. Once there existed " Scribes and Phari- sees : " now, instead, " Whigs and Democrats." Once there were " Publicans and Sinners : " now, instead, " ^publicans and Know-Nothings." Here is evidence of revolution ; perhaps, also, of progress. Politics have brought a quartette of parties into the world ; and every one is planted upon " the best policies " — not upon that which consults the gigantic interests of universal mankind. True Religion, Justice, is never once con- sulted. It is a primate American doctrine to have no religion in existing politics. Hence, the elements of a time-fostered despotisrn and atheism are lurking in our Pmocracy. EFFECTS OF UTILITARIANISM. 373 Is this temporary despotism wrong ? Who will affirm that it is right ? Perhaps it cannot be avoided. Perhaps it is consistent with the pro- gressive development of mankind, that despotism should be asserted with democracy. Can we have them sepa- rated ? There seems to be a natural principle which determines that absolute freedom and absolute slavery shall abound in the same latitude. Despotism is the first governmental principle of every nation; but, by social development and spiritual progress, the race arouses and does battle for equal rights and Liberty. Thus, despotism becomes eventually negative / while individual freedom and national democracy become positive ! The two principles, however, are asserted in the same governmental latitude. Therefore, while we have the highest liberty, in the United States, we also have in them the lowest slavery. The greatest successes run parallel with the greatest reverses. The most splendid days are coupled with the darkest nights. There is no sudden way to escape this twofold action of Nature. Do you mean to teach that the conservative principle is just as utilitarian as the progressive principle ? Yes ; it was one day discovered, by scientific railroad- builders, that the troublesome law of friction is the very best friend of safety and locomotion. Friction 374 QUESTIONS ON THE renders motion possible. So, too, were it not for this principle of conservatism, we should not have that on which to adhere, over which to pass, and in consequence of which to triumph ! We should not, therefore, be merely oppositional reformers. We will achieve much Freedom by virtue of the opposition set up by the despotic principles of Slavery. You said that religion is divorced, in this country, from politics : what do you mean ? I mean that the natural principle of universal Justice is not to be found in our governmental departments. Pure morality in politics would be like a star, ascending higher in the firmament of Nations. The Roman Catholic Church hath a stronghold in criticising Ameri- can political institutions. Political parties do not con- sult the constitution of man, but the constitution of the United States. Party politics have, therefore, a princi- ple of atheism. The people of the United States, in their political arrangements, do not enough contemplate distributive Justice. The Catholic Church stands as a sceptical critic. It is supported by talented men, true to their principles. They feel called in conscience to oppose all Constitutions which do not look to a super- natural source for political and ecclesiastical arrange- ments. While we preach and proclaim Libert} T , we practise and sustain Slavery. Unless our politics EFFECTS OF UTILITARIANISM. 375 become founded in true religion — in a system which is indorsed by the Constitution of Nature — there is nothing to counteract the influence of the criticisms emanating from the Icomish Church. " Your govern- mcnt is godless," they say ; " you do not consult the spiritual." "We are not enough utilitarian to consult the Most High in Man, nor yet the Most High in the Spirit- ual Universe. What do you consider the principal enemies to America's perpetuity ? American dangers are twofold : one is the spirit of Slavery ; the other is the spirit of War. War and Slavery arc advocated by the American people ; the primary rocks these on which our ship is most likely to be stranded. Now we are sailing directly between them — the spirit of war or retaliation on one side, and the spirit of slavery or despotism on the other; but there are good and healthy minds in the United States who have no sympathy with either. Few persons have attained that royal, spiritual summit from which they can perceive that universal Peace is the only doctrine ) of safety on the one hand, and that unconditional f Freedom is the only doctrine of safety on the otherj Few can see this, and a less number dare to affirm it openly. We have reason to believe that the influence of the Spirit-Land will be felt by the American people; and that, by virtue of much inspiration, they will judge 376 QUESTIONS ON THE statutes and institutions in the light of human nature ! Not the perpetuity of the American nation merely, but that of all nations, is to be considered in the light of Father-God and Mother-Nature. Better conceptions of Father-God will bring us a higher system of government. Not to advance ourselves as a selfish nation, but to give an example of strength and righteousness to all people. We are not to consider ourselves a nation of superior military strength, born to*.achieve triumphs, and gain laurels on the field of blood — to drive all opposing nations away, as the Red Man from his native forests. No ! If we desire to perpetuate our nation, we must go on in a different spirit. These political rulers must be interiorly opened and expanded, so that they ma} 7 be recipients of better and higher inspirations. There is something else in this universe to appeal to besides the utilitarian affections of merchants and commercialists. But the utilitarian element is furtively working good in this department ; and we may begin to expect that the politics of the United States will manifest, ere long, something of the principle of universal religion. The hidden spirit of War and the open spirit of Slavery, are the two dangers which menace our nation's perpetuity. Nothing will enable us to avert these two clangers save a utilitarian principle, full of Love and Wisdom for all human-kind. EFFECTS OF UTILITARIANISM. 377 What do you think of the United States ecclesiastically ? Ill the Church I perceive just what is most obvious in the State : the State is Godless, and the Church is Christless. We preach Jesus, and practise Moses. Men preach that the dispensation of Jesus must prevail, in order to have peace on earth and good-will among men. But almost every law, code, or institution, has in it the spirit of Moses. They are stamped with the seal of power, not with love ; with force and coercion, not with the doctrine of universal Justice. Religion in the Churches is like politics in the State ; and, I repeat it, one is Godless and the other is Christless. The Church is preaching love, but practising force ; and the Govern- ment is preaching God, but practising something which strongly suggests the opposite personage! Two incom- patible elements animate the American people — abso- lute Tyranny and absolute Freedom. Roman Catholic- ity represents absolute Despotism, and Ilarmonial Phil- osophy represents absolute Liberty. The first holds that institutions are god-originated; the other, that institu- tions spring out of a progressive humanity. Ilarmonial Philosophy teaches that Liberty is the common inheri- tance of all men ; the Church, that Liberty is danger- ous, except when granted as a temporary privilege. The Romish "Church regards the spirit of unconditional Liberty as its strongest antagonist. 378 QUESTIONS ON THE "Will these opposite forces continue to agitate each other until they reach dissolution? Yes ; and then will arrive a period of utilitarian dis- cussion and warlike collision. The spirit of force will spring fearfully out of the Church, and the spirit of re- sistance will start out of the people. Between these two antagonisms the American people will be involved in civil difficulties ; and established Churches w T ill ex- perience severe paroxysms and numerous ecclesiastical convulsions. The ir ; help yourself to a seat." Now William Lloyd Garrison, as I before remarked, is a political phenomenon.* lie walks cheerfully through the courts of the orthodox Elysium. Seeing different sects so comfortably seated, amid a plenitude * A psychometric reading of his innate and inherited character may be seen in the last pages of this volume. AND PERPETUITY OF CHARACTER. 435 of splendors, lie feels very much interested. Although not particularly pleased with the several heavenly di- visions, yet he says nothing — seeing a kind of conceded difference among them without misunderstandings or dispute. lie spends many pleasant hours in a prome- nade of observation ; for he has the liberty of the domain. Presently, he approaches one of the moun- tainous walls, lined with that metal which is so con- genial to utilitarians, and perceives a mass of fleecy, interlined, and interfused clouds: something dark, smoky, curling up, and sulphurous ! It seems to have "torment" in it; it don't smell like the fragrance of Freedom. These repulsive nebula seem to emanate from an empire of immense depth and magnitude. The penetrative Garrison draws closer, and, scorning to notice that the wall is of solid gold, he climbs inde- pendently up, looks over, and beholds an orthodox hell thickly -populated ! One such vision is enough. lie turns back to look upon the thinly-populated orthodox heaven. What are the sects all about? Oh, they are all looking at the orthodox god ; the lower part of whose face is bathed with eternal sunshine, while the brow seems circled with frowns and with condemna- tory thoughts in number beyond computation. The fearless Garrison readily apprehends the ecclesiastical conditions. He turns firmly and respectfully toward 436 QUESTIONS ON THE ORIGIN the orthodox god, and inquires, first, whether the plat- form is free to all f — second, whether a speech from him would be considered out of order ? After consid- erable consultation among the chief rulers, be is in- formed that, by standing on one of the steps leading to the Throne, and preserving himself free from any per- sonalities, he might address the religious audience ! . . . . Just picture to your minds this man, Garrison — with his positive hereditary character, united to his acquired political and anti-slavery characteristics — standing up, alone and unaided, to address such a peculiar aristocratic congregation! No; I will not attempt to imagine a word he might utter. But I venture to assert that he would kindle a red-hot fire of purely moral adjectives, which would burn and blister the lukewarm devotees, until each would feel as if the kingdom of heaven was on the very point of political disunion and ecclesiastical decomposition ! Calmly he rebukes them for their indolence, and deplores tlieir un acquaintance with the urgent demands of Humanity. Most earnestly he points to the neighboring land of blackness, in which unutterable suffering and slavery abounds, and fearlessly tells them that they are unpar- donubly recreant to every obvious principle of human happiness. Sitting there day after day, cherishing self- ish sympathies for each other, apparently unmindful AND PERPETUITY OF CHARACTER. 437 of the fact that millions are suffering every instant of time! Well : the speech is delivered, and the speaker is unable to perceive the first appearance of sympathy. Observing which he proceeds to the gatekeeper, and says : " Let me ont into freedom ; I find no sympathy here." But where, think you, would duty lead this man ? I will tell you : With his characteristics, duty would direct him to go on a mission of mercy to the population of the orthodox pandemonium. There, doubtless, he would find a free platform ! Seconded by minds whom he had somewhat Garrisonized, he would, in three days, institute an Anti-IIell-fire Society ! Yes, this candid man is so full of organic liberty and of " no union with slaveholders," that he would fix minute-men all along the track ; and, methinks, I do not exaggerate when I say that, in three days from the time of his first speech in Pandemonium, there would be a fine- working under- ground railroad all the way up to the Kingdom of Heaven ! In all the foregoing- you have employed an unallowable supposition : wiil you not describe his characteristics through a natural hypothesis ? Without indulging any unnatural hypothesis, then, I can assure yon that, should Mr. Garrison go to the Spirit Home, he would be interested in the scheme of universal 438 QUESTIONS ON THE ORIGIN anti-slavery ; and certain individuals at the South, although without interest in Spiritualism, would surely receive man} 7 troublesome dreams and waking forebod- ings. Would the New -England Yankee's character be perpetuated ? Nothing can be more certain. It hath been said that, if the real genuine Yankee was cast away on a desert island, he would, on the next morning, amuse himself by selling maps to the inhabitants ! Suppose a utilitar- ian man should enter the Spirit Home, do you imagine that he would be long in acquiring the art of moving a chair or the whole baggage-train of spiritual manifesta- tions ? Are natural characteristics perpetuated into the Spirit Home ? Yes ; for example, the true native Irishman does not lose, in this life, any of his national or individual peculiarities. The Irish race is continued into the Spirit World. So w T ith the Germanic, and the French, and the different races; they preserve a momentum; and, for many periods, continue to run the race of a national progression. Ultimately, however, by a closer approximation of tendencies and interchange of sympa- thies, all overarched and beautified by system, the divergent races begin to converge and assimilate, where- upon the acquired characteristics are dropped, then the parental characteristics are dropped ; and, lastly, there AND PERPETUITY OF CHARACTER. 430 alone shines forth the innate and beautiful, the divine and celestial character which was derived from Father- God and Mother-Nature. But I heard of the case of an Irishman who had carried into the Spirit Home both his acquired and his constitutional wit. At a circle he was very civilly asked respecting his nativity, and he replied : " I was born on the corner of West Broadway and Lispen- ard street, while my mother was travelling in Europe ! " Thus, the mass of mankind resemble the home, the institution, or nation, from which they emanate. Some children, the moment they meet their street-companions will indicate the last conversation heard at the table. Insensibly to itself the outside character gets formed, deformed, or reformed. The spirit of condemnation — this practice of giving one man credit as "good" and denouncing another as " evil " — condemning the " war- rior" and praising the "peaceman" — condemning the soul of the " Spanish Inquisitor " and holding up the beautiful character of "William Penir' — will vanish when men come to apprehend and comprehend that the human spirit is compelled to act out its inherited charac- ter. It is beautiful to contemplate the character of the peaceful William Penn ; but the inmost spirit of the Spanish Inquisitor is just as peace-loving and beautiful ! Nay, do not refuse to be harmonially Democratic;. When you have the happiness to obtain a broad view of 440 QUESTIONS ON THE ORIGIN humanity you will aid to prevent individual discord — not by condemnation, not by methods and measures which exasperate and excite and madden and mortify, but by lifting up, drawing out, and eliminating the divine " character " which is the inmost and the imper- ishable. In the case of William Penn, or of any good and truth-loving person, is there not some manifestation of the inmost Character ? Most persons exhibit the character which they have derived from their immediate progenitors, first ; and, in all their after-years, they show out the character which they acquired during the periods of childhood and adolescence ; but very few there are, the inter-and-super- structures of whose character are transparent and plastic enough to reveal the form of the divine linage. There is now and then a temperamental conformation which affords an opportunity for the innermost to express and delineate itself by means of interlineation and open deeds, between the interstices of the acquired and inherited characters. Occasionally, we meet minds showing traits of the divine and celestial through the little chinks, so to speak, through the orifices and aper- tures and nooks of superficial character ; and we rejoice exceedingly, in the midst of existing dissipation and discord and imperfection, that human nature can manifest goodness and truthfulness which are ever AND PERPETUITY OF CHARACTER. 441 beautiful and admirable. Once I stood by a bank of plants which would bear flowers. By some freak of workmen the great door of a barn was thrown upon those rose-bearing plants ; they were crushed to earth, and withered beneath the ponderous weight. Fortun- ately, however, there were three or four Jcnot-holes in that door, and, in due course of season, three or four flowers came struggling up through those openings : and so presented themselves to the world crippled, deformed, yet beautiful. Now, do you not see what Society does? It throws itself, with its ponderous weight of formalities, upon the babe as soon as it is born. Then the Church and the State combine to mould aud fashion the individual into their ima^e and likeness. But, as in the comparison, there arc some holes in Society — desperate and deadly holes also both in Church and State — through which man's native ^ood- ness and integrity come out into beautiful blooming! Also, through the characteristics inherited perhaps from mismated progenitors, somewhat of the divine bequeath- ment shines out: especially, when there exists an adequate cause to awaken and elicit it. Hence, in the lowest condition of man, there are some glimmerings of the Divine. Look within thee, O man, and behold the imperishable ! The best Idea of thy divine progenitors is there ; the inmost, the harmonial, and the everlasting- 19* 442 QUESTIONS ON THE ORIGIN Thou art master of, and will ultimately conquer, that which was inherited from thy father and mother; also, everything acquired by contact with Society, the State, or the Church. Take courage, therefore, O man, and believe that, by coming together, shaking eacli other's hands, putting shoulder to shoulder and spirit to spirit, for the purpose of abolishing discordant characteristics, thou wilt receive heavenly assistance from the inhabi- tants of other Spheres. Will you not state more in detail your impressions regarding' the reformation of character ? Character, I reiterate, is that through which your spirit is forced to express itself. If you desire mental improvement, then improve your mental types and symbols. Obtain a knowledge of good works and deeds, as tools, with which to think ; for all your thoughts will take the shape of your language; the same as water takes the shape of the drinking glass or containing vessels. Yes ; your thoughts are fluid, and will take the shape of your words. Therefore, let the utilitarian furniture of your mind be put in order. This furniture consists of thoughts, and the words wherewith your mind declareth itself; a pure spirit seeketh a well- furnished residence. This is the first lesson of a har- inonial reform of private character. Do this, by means of co-operative effort, and both your acquired and AND PERPETUITY OF CHARACTER. 443 inherited characters will rapidly grow threadbare — permitting the immortal to bloom out full of fragrance. The superficial character, which good minds abhor, resembleth the rust on iron. Man is born into society. Society corrodes and oxidizes his surface ; but glimmer- ings of the inward nature are occasionally seen through the exterior corroding. His neighbors chafe and irritate him, and thus certain temperaments find that they have self-power to rub this rust away. Such minds master one set of circumstances, then another yet more positive. Here beginneth a grand lesson of individual responsibil- ity ; the knowledge that you are a Power, not a circum- stance. True, you are a circumstance at first, and you feel yourself helpless in the presence of surroundings. But one day you discover that a certain class of circum- stances are not your masters, but, instead, that you have the power to surround and conquer ! Yes ; it is true, that influences and habits which are considered by an ignorant man to be his masters, are in reality not at all above the jurisdiction of his reason or will. Give a man confidence in himself, that he hath an inward character, and he will forthwith commence the work of reform and self -purification. Society and bad habits have superinduced rust upon thy mind. Begin now : rub it off by the friction of will. Oh, it giveth hope and gladuess and strength to know that this external 444 QUESTIONS ON CHARACTER. character, which does not declare the spirit, is like the stinging burr surrounding the concealed chestnut. The time cometh when the burr is sundered and falleth away, and the sweet meat of the chestnut is visible. But if the chestnut be carelessly handled, before the arrival of this time, the multitudinous thorns on the burr will inflict irritation and surfacial wounds. Thus there are persons so coated-over and hedged in, by various ac- quired mental habits, that they severely wound those in contact with them ; indeed, such temperaments may be compared to the sting and irritability produced by handling the thorns of a chestnut burr. The time certainly comes, I repeat, when this acquired character drops off ! Man's external characteristics resemble the caterpillar which envelops the butterfly. Hope for every one is based upon this fact : that all imperfections of both the external and the inherited characters are ultimately to be mastered and eradicated ; so that not even a vestige of them shall remain to interfere with the future happiness of the immortal mind ! Notwith- standing which each individual will differ everlastingly from every other individual. There is no one type prop- er to all mankind. You will be developed, therefore, in the likeness and image of your own interior character, bequeathed ante-natally by Father-God and Mother Nature ! QUESTIONS ON THE BENEFITS AND PENALTIES OF INDIVIDUALISM. I begin with the affirmation that, by virtue of corre- spondential or analogical reasoning, the facts of mechan- ism may be seen reproduced in the operations of the human mind. In mechanical laws, we notice a double tendency : one from the outside to the internal — centri- petalism ; the other from the centre outwardly — centri- fugalism : between these dual forces, all bodies revolve upon their respective axes. Even so, in the operations of the human mind, we observe two corresponding motions. While the soul manifests a tendency to fly from its own centre, it exhibits no less the contrary motion. In fact, the soul experiences the most positive attraction toward its own integral substance. There- fore, I would say : man is organized for centralization. He cannot fly from this pivotal Innermost : on this rests the whole science of individualism. Individualism is the science of centralization ; the law of mental mechan- ics ; the doctrine of fidelity between orb and orbit ; the philosophy of harmonial relations between centre and circumference. 446 QUESTIONS ON THE BENEFITS If it be true that man's mind is more interested in itself than in others, is he not a selfish and egotistic being ? Let me consider. . . Although the method is some- what invidious, yet it may be stated and adopted that man, in a certain sense, is - a being of simple and com- pound selfishness ; that is to say, whenever he acts, he acts from and to his own centre of revolution. He can do nothing, except through the centre of his own individ- ual soul. When the mind exhibits a constant tendency toward the welfare of its own consciousness — regardless of the rights, and liberties, and individual welfare, of others — we then term it " selfishness," on the lowest plane of individualism. Such a mind is circumscribed, and needs expansion — needs to exercise more fidelity to the law of centrifugalism. It wabbles and hobbles around its orbit, like a wheel without relation or propor- tion. Is it not natural for humanity to dislike and repel a purely selfish character ? Yes ; a selfish person is universally detested by Humanity. This species of selfishness is the character- istic of undeveloped minds ; a living sponge which absorbs every fluid or liquid near it ; a maelstrom which draws to itself each contiguous object ; a parsimonious desert which drinks greedily the April showers and morning dews, without returning so much as a blade AND PENALTIES OF INDIVIDUALISM. 447 of grass ill gratitude — all these are more tolerable to contemplate than a " selfish " character. The inevit- able cupidity of such selfishness — the violence it does to our sense of individual harmony — renders the condition transcendently repulsive. According to your foregone definition, there must be a better selfishness : how would you describe it ? Yes ; there is another form of selfishness, which is transcendently admirable. What is that form ? It is the individualism of a human being manifested, like a fountain, from itself toward the circumference. Oh, there is grandeur in that ! Pause, and contemplate a human soul extending its orbit to the boundaries of Humanity ! The centre expands — in consequence of its generous exertions to spread its consciousness — over the whole circumference of interest. This is the high- est form of selfishness ; an identification of the individ- ual with the whole. Some characters are so lai\?:e and divine, that nothing less than the happiness of the universe can satisfy their selfishness. Is it not natural for humanity to love and attract a purely benevo- lent character ? It is very natural. Before such natures we reverent- ly bow — praying to realize their strong embrace — to be lifted up by their boundless love — to be sustained by the giant arms of such masterly minds. Some Jesus is 448 QUESTIONS ON THE BENEFITS born unto us ; after his death we build altars, and bend in adoration to attributes so God-like. Perhaps, how- ever, in the hours wasted in yielding homage to another, we impair and measurably sacrifice our own individual- ism. In admiring the greatness and goodness of others, in adoration without aspiration, we debilitate and crip- ple the attributes of self-development. Here cometh the explanation which we seek : the reason why there are so few individualized men and women in the world. Men lose their best individuality and indepen- dence by an ignorant admiration of these manifestations in others. In the English language there are two words, spelled and pro- nounced nearly alike, viz. , ' ' egotism " and ' ' egoism " — will you ex- plain the difference between them ? Yes ; " egotism " is the term which I apply to persons who exhibit the first and lowest form of selfishness ; but, to the last and best form of selfishness, the word " egoism " is strictly applicable. Egotism is a true la- bel for minds who place themselves superciliously and pedantically first and foremost in a matter — who use the personal pronoun " I " in great abundance, as if everything and everybody were secondary and subor- dinated. On one occasion I received a letter from a person of this description, covering three sides of a com- mon sheet, with no less than one hundred and sixteen AND PENALTIES OF INDIVIDUALISM. 449 " I'a " in it — many of them emphasized — as if the writer stood between the earth and the sun, allowing the light of the latter to shine through his egotism as best it might ! But, on the other hand, to the feeling of self- hood — to the relations realizable between individualism and the world without — we may apply the other word, " egoism," with the strictest propriety. Egoism is the truest form of individuality. The egoist is one who realizes the whole world through — and only through — the centre of his own being. The senses are channels leading to that centre. The centre is the seat of mo- tion ; the axis on which the soul revolves in its orbit. Egotism is the viper : egoism is the man. Between these may be found all forms and gradations of human character. Has there not always existed a conflict between individual man and individual institutions ? Yes ; mankind have contended for supremacy on one side, and institutions have claimed exclusive control on the other. Institutions, although man-made and essen- tially arbitrary, have ever arrogated to themselves the right to rule the individual. And as it sometimes hap- pens that the Individual openly ignores the right and supremacy of the Institution, so do we behold institu- tional attempts, by means of gibbet, rack, and fagot, to bring the traitor into subjection and perpetual dishonor. 450 QUESTIONS ON THE BENEFITS All political and ecclesiastical governments Lave been based upon this theory, viz. : the innate disqualification of the individual for self-regulation, and hence the necessity of institutional laws. AVhen Jesus asserted the supremacy of the individual, by his own life and teachings, the Roman Government considered him a traitor and a conspirator ; and so the old Romans main- tained the affirmed dignity and alleged superiority of the Institution by forcibly putting him through the sepulchre into the World of Spirits. Is it not true that Thomas Paine was also a conspirator ? He was. When Thomas Paine asserted the suprem- acy of the people of America to the English Govern- ment, or to any government whatsoever, that country entertained the warmest hatred toward him, and would have gloried in his physical apprehension and destruc- tion. Was he thus sought out and destroyed ? ISTo ; on the contrary, " The Rights of Man " prevailed over the wrongs of Government, over the prejudice of Tories ; and Thomas Paine was read and honored by the lovers of Liberty. Having had his soul roused by a contemplation of the rights of man over and above in- stitutional laws, he ventured subsequently to investigate and to direct his attention, indorsed by a manifest love AND PENALTIES OF INDIVIDUALISM. 451 of Justice, toward man's bondage to ecclesiastical or- ganisms and religious dogmas. Like a man who re- spected his individuality, he made investigations into the causes of theological usurpation, and freely — per- haps too freely — declared to America his discoveries and his consequent opposition; but America now, and mainly for this reason, disliked and repelled him as cor- dially as before he was denounced and opposed by Eng- land. He desired simply to free the individual; but the ignorant supporters of institutions could reply only through denunciation and scorn. He realized and pro- claimed the natural supremacy of man to all political and ecclesiastical organizations — his superiority to all churches and creeds — and hence, like a man thus illumi- nated (and not unlike the intrepid Jesus in the utterance of his honest convictions), he boldly and unqualifiedly presented his remonstrance to the world — accompanied with a collection of stupendous " Reasons, " which (bo it ever remembered) have been sneered at and despite- fully used by the supporters of institutions, but never intelligently refuted or in any manner proved to be es- sentially unsound. "What would you propose to do in honor of Thomas Paine, for his defence of Human Rights ? Let me reflect We have already too many saints ; else I would propose the immediate canonization of 452 QUESTIONS ON THE BENEFITS Thomas Paine. He may have said and committed a thousand foolish things, and so have all saints ; may have, in his impatience, wounded the sickly-sentimental piety of honestly-prejudiced and impious persons; but, notwithstanding all, his noble defence of man's sover- eignty — his unqualified announcement of the intrinsic inferiority of all institutions to man — covers a multitude of sins (or slanders), and renders him as worthy of a place in the " calendar of saints" as any humanitarian of past times. Saints of past times were appendages of institutions — were advocates of the supremacy of civil and religious laws, over the rights and liberties of Indi- vidual Man. But Thomas Paine, unlike saints, was a citizen of the world — an advocate of the sovereignty of the soul — and should therefore be called " Saint Thomas" instead of those blasphemous titles given him by the Church. And yet, I would not blaspheme nor willingly dishonor the memory of Thomas Paine : therefore, I refuse further to stigmatize his character by attaching the word " saint " to any portion of it. Yes, he was su- perior to a saint ! "Why so ? Because he was a defender of the Eights of Man ; while saints, on the contrary, are foes of individualism, and defenders of the faith. They endeavor to anathematize independent manhood in this life, and to fix its damnation throughout eternity. AND PENALTIES OF INDIVIDUALISM. 453 Suppose Mankind should yield to the requirements of Institutions, what would follow ? The answer is plain. In proportion as minds yield individual supremacy to the Church or State, they give themselves up to the encroachments of slavery and to its multifarious degradations. Institutions combine and conspire against individual freedom ; and men, so long accustomed to vassalage, yield themselves conscien- tiously to perpetuate the iniquity. For example : the political Institutions of America deemed it expedient to legislate and enforce a Fugitive-Slave Law. This law commands those in bondage to remain so, under the penalty of being captured and punished for every viola- tion. And each man in the Free States is appointed by government as a sheriff, with power to arrest the flying fugitive, and consign him to the control and management of his master. But suppose I believe that a man's rights and a man's liberties, irrespective of complexion, are first, and foremost, and supreme ; furthermore, sup- pose I believe the Church and State, and all other insti- tutions, to be secondary and intrinsically inferior to the prerogatives of the individual ; and suppose, also, that the Church preaches submission to civil laws, and that the State commands me to live and act in subordination to its decrees — I ask, " What must I do ? Shall I sacri- fice my soul on the altar of an institution ? " Oh, Reli- 454 QUESTIONS ON THE BENEF!: gion of Justice, forbid it ! My course is plain before me: I would obey my soul's highest perceptions of Riffht, although the State mi^ht burn me with green fagots as Calvin did Servetus ! Would you not at this point receive some of the penalties of indi- vidualism ? Yes ; but these penalties are positive benefits, and of high service. See ! I stand in friendship with my own central consciousness ! I have helped a fugitive to gain individual freedom. Therefore, before the omnipresent bar of my Father-God, I stand acquitted of all crime ; and more, I am deeply and substantially rewarded for doing a deed of goodness for my brother ! What kind of reward is that which you thus receive ? My reward consisteth in the building up and confirm- ation of my individualism, which giveth me — " Light and strength to bear My portion of the weight of care That crushes into dumb despair One-half the human race ! " And, besides, the benefits come out at another point : I am not individually lost in a mischievous institution ; I am not destroyed, as a ship is swallowed, in the recog- nized maelstrom ! Great men, and the so-called wise, around me, are supporters of organizations : they stand in the midst of evils, and have, therefore, no power to discern them ; while I rest unperturbed on the firm AND PENALTIES OF INDIVIDUALISM. 455 basis of my own God-inherited interior spirit, worship- ping Truth, Justice, and Harmony, through the func- tions and portals of my individual existence. But, in the midst of these internal benefits, do yon not experience outward penalties ? Yes ; the outward penalties, though negative and transitory, tread hard upon the heels of these perma- nent benefits. They occupy the battle-ground of my worldly relations. Instead of smiles, I meet sneers. Stones are given for bread. Old friends withdraw their friendship. They pity my fantastic zeal, and smile con- temptuously. But I would join Paul, conferring " not with flesh or blood." They think and treat my family as unworthy of usual respect ; although they may, from habits of duty, try to entertain philanthropic sentiments. In my business relations I am assailed at every assail- able point. Old customers leave me very fast; new ones, even with less reputation, come very slow. At school, my cherished ones are pointed at. The orthodox minister's children — echoing what they hear at their home respecting me — hoot scornfully at mine. And thus my wife, with a conservative mind, is roused to the horrors of my unpopularity. She seriously prays for deliverance; perhaps she contemplates divorce. Her relatives combine with her, and my prudential friends unite, to augment the opposition. Every other mail 456 QUESTIONS ON THE BENEFITS brings me advisory letters from very honorable uncles, and reproving messages from religious, time-serving, and respectable aunts. The minister frowns upon mo : therefore, my church -going wife ; therefore, my worldly children. Like Roger Williams, I must seek some spot of Liberty, or be forever buried in the tomb of popular Institutions. Like the brave Huguenots, I must quit the presence of my foes, or be crushed beneath their overmastering weight. Like Madame Roland, I must respect my soul, and die ; or, like Galileo, prudentially confess Truth to be an error, and live an ignominious life ! Suppose you do, from prudential reasons, live in harmony with prevailing Institutions : where will you go to find an instance of greater strength ? This question is hard to answer. If I am not true to my own centralization of consciousness — if I honor not my own orb and orbit — where can I expect to find what I fail to revere in myself ? Shall I find it in Jesus, in John, or in Paul? If so, then must I also seek and find it, as they did, in the science of individualism. If I spend my time in acts of devotion to the memory of these individuals, then will I weaken or neglect -my own jpower to be as they were. In the most interior closet of their own souls, these men prayed to the God whom they could realize. So also must I pray to that God AND PENALTIES OF INDIVIDUALISM. 457 •whom I can realize. I must be strengthened in my per- sonal progression ; I must aim equally after political and religious emancipation ; I must learn, as it were by heart, the Law of Liberty. In body and in soul I must de- velop to the fulness of the stature of a perfect Man ! Is there not a period, in the life of every one, when the soul is called to decide whether it will be a master or a slave ? Yes ; every kind of situation, and all species of cir- cumstances, bring the high and low alike to this experi- ence : the mechanic, wdiether he will be a boss or a workman ; the tradesman, whether he w T ill be a mer- chant or a salesman ; the student, whether he w T ill be a public man or a private artisan ; the printer, whether he will be an editor or "follow copy ; " the husband, whether he shall assume the reins of family government ; the wife, whether she will be a convenience or a companion. In true individualism is there any necessary antagonism ? I think not. The motto is, " Let each one be all he can, for the benefit of the whole." It is true that indi- vidual currents may encounter and cross each other's paths — as the planets and the comets waltz through each other's orbits ; but, with cultured persons, there is in this no infringement, no unwelcome or evil discord. Say to the torrent: " Stop in the midst of yon mountain ; because, should you flow down as you wish, you will up- 20 458 QUESTIONS ON THE BENEFITS root the trees of the valley." The torrent will answer : I must obey the law of my nature." Does Mother-Nature wish every individual to remain true to him- self? Yes ; although there is a constant divergence and a convergence — a perpetual centripetalism and a centrifu- galism — in the daily operation of individual souls — yet, steadily does Mother-Nature defend each against every other, and maintain a sort of police regulation and juris- diction in her every department. "Nothing is more marked," says a writer, " than the power by which indi- viduals are guarded from individuals." This is a world " where every benefactor becomes easily a malefactor, merely by a continuation of his activity into places where it is not due." Thus, the pleasurable warmth of the body might be continued into a fever ; or, the kind- ness of an unwise friend could be prolonged and exten- ded out into cruelty. All things are blessings only as they come and go when needed. Should a man guard his Individualism against the magnetical influence of Institutionalism ? Certainly. If I were to state this matter commer- cially, I would ask : " Does it profit a man to sell Ids soul for popularity f " If he shall gain the whole world, and lose his own soul (its individualism), how can he be profited? What shall a man give in exchange AND PENALTIES OF INDIVIDUALISM. 459 for his soul ? In other words : " What is there in the world more valuable than Manhood to a Man, or Womanhood to a "Woman ? " The "World answers, " Nothing ! " And yet, behold the universal practice of distrusting and crucifying the Individual ! Before the gods mankind bow — yielding adoration to mythological idols — to the dishonoring and degradation of his own O CD individuality. Man has been taught to distrust himself, and to extol the virtues of invisible beings : is this wrong ? All exaggeration, I reiterate, is injustice. Ignorant of his nature, and ignorant not less of the mass of idola- try predicated upon it, man habitually does an injustice to himself (in his religious systems), by encouraging the development of extravagant conceptions of divine personalities. The institution of the Trinity has well- nigh absorbed the individual Unity of man. Man can- not afford to take from himself and give to gods. No : he is himself in need of all the veneration which he bestows on supposed divinities. lie needs all the time and all the talents for purposes of personal development, which, with such imbecile prodigalit}^, he consecrates to the wealthy Upper Circles of Love and "Wisdom. The rights of men, in all systems of religion, are buried in the rights of God. 460 QUESTIONS ON THE BENEFITS But man is really very insignificant : what is man, but a drop in the bucket ? True ; bat the ocean is composed of lesser oceans — as the heart of little hearts, and the brain of lesser brains. Does not this fact demonstrate the importance of the least to the existence of the greatest ? Yea, I urge the proposition — that all thought which is expended in magnifying theological abstractions, is just so much subtracted from the valuation and welfare of human beings. You purloin from your own divinely-inherited character, and give to self -ad miring gods, who have, consequently, no need of your generosity or adoration. Transitional and impractical minds frequently employ themselves, in profoundest seriousness, by grotesquely and uselessly magnifying the attributes and works of their favorite deities. These minds render the invisible so boundless and all-important," that Man is almost utterly lost sight of — is pronounced as insignificant — as an infinitesimal portion of the Infinite Whole — the soul to be swallowed up eventually by the great Ocean of Life whence all things flow. Yes, the fact cannot be concealed, that men first create gods; that the pro- cess of creation subsequently changes hands; and lastly, that gods make men. Innumerable religious errors, I repeat, have taken their rise from these false exaggera- tions. Absurdities, insufferably crude and barbarously despotic, can claim no other parentage. AND PENALTIES OF INDIVIDUALISM. 461 What do you consider to be the most hurtful effect of these exaggerations ? The most prominent of all religions despotisms — growing ont of human exaggerations of the divine, and consequent diminutions of the human — is, the concession to gods of all rights and all liberties, and the permission or granting to man a residuum of duties and obligations. Man, according to such religions, can never feel free of debt. lie is a slave ! His life is permitted or intrusted to him. lie must work for the mythologic Master ! This, in plain words, is a religious despotism. It neutralizes and absorbs the individualism of man. It seeks to impart propensities toward servility. It takes from him the proprietorship of an inward power, on which alone he can unfurl the banner of Liberty. Deplorably true is it that the individuality and sover- eignty of men are almost irretrievably lost in these false exaggerations of the individuality and sovereignty of gods. Man first makes an all-absorbing Idol ; then, in ten generations, he forgets that he made it ; then he puts into tradition that it (the Idol) existed from all eternity ; then he teaches, or pays men to teach, his convictions to his children ; and, lastly, succeeds in establishing a superstitious theory of divine government. And why % Because his belief has crushed out almost all the individualism of his own spirit. By a harness 462 QUESTIONS ON THE BENEFITS of iron and traces of steel, the real creature is attached to the inquisitorial car of the fabulous Creator. Did the doctrine of " duty " arise from the concession of rights to the gods ? Yes : the phantom of " Duty " stands ever near, with upraised lash, to whip the devotee through the countless vicissitudes of a rudimental existence. The Iiomanish system permits its popes, its bishops, its priests, and the catalogue of saints, to participate more or less in heavenly rights and liberties, which rights and liberties are denied to common men. But Protestantism, being an improvement, permits the universal diffusion of these rights. It teaches each man to consider himself a cen- tre of political privileges ; that he may exercise private conscience on questions of religion ; that, in prayer, he may hold a private correspondence with Heaven; that, in the sphere of his own free will, he can and does maintain certain private moral business relations of "profit and loss" with the Divine Being. And yet, these two systems of religion are predicated upon equally false exaggerations of the gods — the Trinity. How can you sustain this assertion ? By the fact that both systems, in considering human relations to God, are alike in diminishing man's individ- ualism. In these conscientious variations, from the line of Truth, lie all the pernicious mistakes of theologians. AND PENALTIES OF INDIVIDUALISM. 463 The rights which they theologically concede to man, are not regarded as integral, h\\t permitted only, by the sys- tem of government which God has seen fit to adopt for the regulation of his creatures. Free will and liberties are lent to man, if I may so say, as an experiment on the part of the gods — to see what he will do, and where he will go, by the use which he makes of them — whether to heaven, or to hell. Now, I affirm all this to be the most unwholesome form of theology. Man can never grow into true manhood under it ; no more than can a Southern slave grow wealthy by picking cotton during a long life for an indolent planter. I know of no religious system which conceives that man has con- stitutional rights and integral liberties — independent of all grants or privileges, lets or hindrances, of an ar- bitrary character. And, therefore, the Harmon ial Phil- osophy, which affirms man to be an organization of es- sences and elements — imparting rights and liberties of their own — is in direct antagonism to all systems of the- ology, and to all popular forms of religious worship. Hence it freely declareth itself to be the friend of Truth; the exponent and promoter of the interests of Humanity. Are declarations of individualism daily multiplying ? Yes ; and the influence of Institutions is daily dimin- ishing. Man has gradually approached the centre of 4:04: QUESTIONS ON THE BENEFITS gravity ; and the times are pregnant with promise, that each may become a law unto himself. In every depart- ment of society we need more individualism. There is now too much sameness ; the monotony is irksome ; we almost see the uniformity of imbecility. Farmers, for instance, should be more individualized. It is to some extent true that their position bestows upon them social independence. But is it not sad to behold the mental sameness throughout ? The son laying stone-walls and digging ditches just as his father and grandfather did before him ! The same old plan of haymaking. The barns and outhouses have no new departments. Cattle are kept through the seasons as they were a century ago. The treatment of lowlands is little better than when the first farmer began. And yet, we stand on the brink of a utilitarian improvement in the science of Agriculture. The river .of Progress rolls majestically before the young farmer's vision ; and now comes the question, " Who will be the Columbus of this new voy- age ? " The general success of all European farmers — the recent development of agricultural machinery — the spirit of progress exhibited by Western earth- workers — all, fixes a foundation for the realization of ambitious hopes in this direction. Have we also promises of more individualism in the medical world ? Yes ; and I will tell why it must come. Although AND PENALTIES OF INDIVIDUALISM. 465 the troop of candidates for the regular profession is large, absorbing some of our best young men, yet the confidence of the mass of the people is being daily taken from drugs, and placed upon obedience to the Laws of Nature. Hence, all manner of medical indi- vidualism is being, and must continue to be, developed. Men and women, independently, are entering the field of Medical Reform. Each reiterates this gospel : " Health consists in obedience to Physiological and Mental Laws." Clairvoyance has done much toward spreading man's faith in the philosophy of getting well under the influence of simple remedies. Therefore, men may cherish much hope that the Laws of Health will one day concern the world more than the astrologi- cal science of curing Disease. Does individualism appear among* editors of newspapers and con- ductors of periodicals ? I cannot give the most desirable answer. Political antagonism has crushed hundreds of editors beneath the weight of party restrictions. Kow and then, however, there cometh a man from the political institutions, who holds up his head, swings his own arms, thinks and writes his own thoughts, publishes his own " Chronotype" or mounts his own " Tribune," pronouncing "pro and con " on prevailing things and ideas, and at length is heard no more. 20* 4:G6 QUESTIONS ON THE BENEFITS Do people in general appreciate the penalties of individualism ? No ; the penalties of individual independence are un- known to those who have not had the womanhood or the manhood to make a declaration. Of course, hy " independence," I am not understood to mean a burly, swaggering, defiant opposition to established customs; nor yet am I apprehended to mean a foolish, egotistic pride of being unlike others, which indicates a self-con- ceited and pugnacious character. No, nothing of this kind enters into my impressions of individual independ- ence. But, instead, I mean a straightforward, manly, and womanly perseverance in honor of the Spiritual Eight that lives and rules within — a strict obedience to the highest idea of Truth that resides in your own soul — regardless of all political institutions and ecclesiastical requisitions to the contrary. |^° Why judge ye not of yourselves what is Right 1 c ^$ Why not act as your soul, in its highest mood, bids you to act ? The cost, or the penalty? That, I know, is heavy. But, mark the fact: you can never respect your own nature on any less terms ! You can never honor your Father- God and Mother-Nature by a less expensive existence. Out of the heavens a voice speaks to each individual soul : " Sell all thou hast, and follow Truth ! " But will you tell us what is Truth ? Your deepest and highest conviction, that is your AND PENALTIES OF INDIVIDUALISM. 4G 7 Truth ; my deepest and highest conviction, that is mine. You cannot, therefore, altogether follow me, nor I you ; but each may revolve in his own orbit, to the other's benefit. On this principle, who can help admiring the individualism of John Huss, the Bohemian reformer ? John Huss stood up against what he felt to be religious intolerance and error. lie lived nearly a century before Martin Luther, opposed the doctrine of transubstantia- tion, and, in consequence, was physically burned to death by order of an institution called the Council of Constance. In your souls I behold reverence for the Individual ; for the Council, abhorrence only. Was not Martin Luther another instance of individual protest against the authority of institutions ? Yes ; when Martin Luther was requested, by the nobility, and princes, and prelates of Germany, to defend his new doctrine, he responded in person ; and before the Emperor, in the presence of a vast assemblage of opponents, he manfully asserted that noble Sovereignty of Individuality and Reason which Protestants now deplore in you and me ! lie concluded his defence by saying: "Let me, then, be refuted and convinced by the clearest arguments ; otherwise I cannot and will not recant : for it is neither safe nor expedient to act against conscience. Here I take my stand ^ I can do 4:68 QUESTIONS ON THE BENEFITS no otherwise, so help me God ! " However much men feel to differ from Luther, one thing is certain — that his individualism challenges universal homage. It is with similar emotions that I think of Swedenborg and of John Wesley, of John Murray and of George Fox, of Charles Fourier and of Robert Owen, of William Ellery Channing, George Combe, and Theodore Parker. What would you say of these men ? Of these men I might say many things. But it is their individualism which impresses me deepest ; the manifest superiority of their souls to Institutions ! No calm mind can withhold from these men feelings of respect, of veneration. And yet we may not, by being true to our own orbits, find ourselves in unison with them. But this is not worthy of a thought. Because, as I have said, individualism brings no inevitable antag- onism ; merely an honorable difference ; conceding to each star (to each soul) a glory of its own. Are there not other examples of individualism ? Yes ; there are many more. How the soul kindles with the fires of hope, when, in the midst of Institutions, it contemplates the Individuality of such as William Lloyd Garrison and Wendell Phillips, of Lucretia Mott and Lucy Stone ! What individualism do these exhibit ! These typify a greater troop to emerge from Institutions. Thomas Carlyle, Henry Ward Beecher, and Ralph AND PENALTIES OF INDIVIDUALISM. 469 Waldo Emerson : how exalted above Institutions do these minds sometimes appear! Oh, I could almost consent to call these independent persons " saints " — but I forbear: yes, and my reason for forbearing is, that " saints " have, from the first, advocated Institutions (the despotism of arbitrary laws), in opposition to the Rights of Individual Man ! Will unimaginative and utilitarian minds practise individualism without first calculating" the worldly penalties ? I think not. Merchants stop with the question of " profit and loss : " how much^r annum will it cost to tell the Truth in trade % Where is the man, in the vortex of business, who will follow Truth? Will the wine-merchant, even when convinced that his merchan- dise is bad for man, leave his occupation ? Not at all. Why not ? Because it costs too many dollars. Will the tobacconist, the flour-speculator, the stock-broker, the physician, the lawyer, or the clergyman, will any one of these, when persuaded that his occupation is wrong, leave the business, assert the soul's supremacy, and do something more congenial % I fear not : because the penalty is too severe. Oh, what shall a man give in exchange for his soul ? If you were to consider this question like a merchant, what would you say ? * If I were to speak as a merchant, I would say, that 470 QUESTIONS ON THE BENEFITS it will never " j>ay " to resign or neglect the centristan- tial fact of the soul. Each man and each woman occupies an original position in the scale of life. There are intrinsically no " common people : " a Plato and a Paul, a IIuss and a Iloward, are human possibilities. These are bows of promise for you and I, and even more ; they seem to say : " Be faithful, all ye children of earth, for greater works than these shall ye do ! " The hearty Hibernian uttered this truth when he jovially exclaimed : " Mind yer eye (1), boys : for one man's good as another, and betther too." Perhaps, all men feel an inward prophecy of this fact. Do you mean to teach that individualism is an innate inheritance ? Yes ; each one is an eternal Fact — and to it every other fact in the universe must eventually come. The exact point of time when each person " will be better," and do " greater works " than earthy ideal now prognos- ticates, will remain with the Law of progressive develop- ment to determine. Bat through the alembic of Peason — through the receptive vessels of man's consciousness — must How every Truth, and every Fact, also, which a principle can possibly embrace. Each, therefore, should have his own Life — his own Liberty — his own Experience — his own Truth. To man's mind everything is subser- vient. The heavens above, the earth beneath, and profoundest principles, are all his own. To the Turk AND PENALTIES OF INDIVIDUALISM. 471 and Christian, to the Jew and Gentile, to the Serf and Emperor, to the Slave and Master — to each of these, all rights and all liberties will come at last. I know this in the depth of spiritual wisdom. Most grateful do I feel for the power to realize the fact, that influences are now being exerted, on all sides, for the amelioration of our universal race and the establishment of individual Rights and Liberties. What have sectarians said about rights and liberties ? The time hath been, as I have shown, and it is not gone by, when sectarians believed that none on earth had rights and liberties, save the pope, the king, the bishop, and priest. Our ancestors, especially those who lived prior to the protestation of Luther, held to these opinions. This doctrine is theocratic, is monocratic, is aristocratic, is — everything, but democratic and republi- can! All Christian institutions have somewhat to un- learn on this subject. By the Church system, man is still denied the ownership of any constitutional liberties. Free Agency is part of a religious Drama : an alleged scheme, on the part of gods, to escape the blame of being accessory to the torment of the wicked. Protest- ant clergymen, with few exceptions, assert the all- mightiness of God, and thus logically demonstrate that all rights remain with the gods — to man, a category of duties. The gods command ; and man should obey. 472 QUESTIONS ON THE BENEFITS What is this but a Roman Catholic idea a little more tenderly stated ? It is the same tiling. In essence, the two systems assert the same dogma, viz. : that the people have no rights, only duties — obligations to the gods, through obedience to the commandments of his vicegerents — to the dignitaries of the Church. Need I further explain the restriction which, all this imposes on individualism? Yes ; while there remains, in popular creeds and institutions, ideas so utterly hostile to the ki Rights of Man," man cannot enjoy individual liberties. The idea that the gods are lawless, because more powerful than we, is every way injurious. It serves to make man a weak; timid, superstitious, miserable slave ! Suppose the mythological gods to be almighty — suppose they possess all powers : does might make Right ? The true idea of Father-God is very different. lie cannot change. The Central Power of this Universe is eternally amen- able — as much as you and I — to the unchangeable Laws of Truth, Justice, Love, Wisdom, Liberty. This idea repudiates all arbitrary religion : and thus, unlike any theology, liberates the Individual. Will you not utter a few practical additional words, by way of encouragement ? Yes : let all men take courage. The long midnight age of despotic combinations is fast departing. But, AND PENALTIES OF INDIVIDUALISM. 473 like a mighty sanrian-lizard of primeval origin, it will struggle desperately before it dies. You will be sum- moned to the field of battle. The individualism of man is to be resurrected. The few will profoundly respect and fight for it ; while the many will side with institutionalism. But one Man will put ten thousand such to flight : and the victory will be sure and speedy, on the side of Humanity. It is impossible to make all, of any country, followers of any one man, except for a brief period. Why not ? Because no one can feel and supply the wants of all — each man comes into being with a code of immutable laws. These laws are right- eous — adapted to the development of the whole man — and, some day, the penalty is heavy if he goes counter to their demands. These laws are more important to your welfare — are more divine — than all the external bibles, creeds, codes, or churches. Kay : do not doubt ! In all soberness I tell you the simple Truth. Faithful obedience to these laws will develop each one's innate character differently, but harmoniously. Under these conditions, each man would become a man ; and each woman a woman — not the mere things of custom, as they now are — imitator of others less developed than themselves — fleeting reflections of the images of anti- quity — automatic followers of some particular age or personage. The well-meaning utilitarian clergy of 4:74: QUESTIONS ON INDIVIDUALISM. America think, commercially, that "it don't pay" to teach this modern doctrine of personal emancipation : to teach a religion so inexpensive as individualism. Hence they meet us, at the very threshold of this sub- ject, with a " Thus said the Lord." But I say : " Thus saith Humanity." Humanity is not greater than Fath- er-God, I grant; nevertheless, it is the broadest and truest exponent of His word and works. QUESTIONS OX THE BENEFITS AND PENALTIES OF INSTITUTIONALISE The terrific conflict between man and institutions, has continued for ages. Individuals have at long intervals openly rebelled against institutional arrogance and des- potism ; but, the " rebels " were soon struck down and silenced by the inquisitorial aids of tyranny — prisons, dungeons, racks, fagots, and the guillotine. But the revolutionary spirit of these individual rebels lived after them. The spirit of Liberty never sleeps — never lies on the dungeon's floor. Ignorance may retard the prog- ress of liberty ; but Nature, in due time, is mighty for the Right. Men have yet a valuable lesson to learn — viz.: that all penalties are benefits / that, thro ugh dis- cord we ascend to harmony. What are the terms with which the world designates the friends and enemies of institutions ? Supporters of venerable institutions are called "Phar- isees" and " conservatives ; " opposers are called " radi- cals" and "fanatics." Men who lend their money and influence to sustain institutions, arc termed " the friends of law and order : " the reformers of institut;onali>m, 476 on the other hand, are stigmatized as " abandoned her- etics and godless infidels." Friends of institutions are called " loyalists ; " the friends of Human Iiights are marked down in history as " conspirators. 1 ' Institutions and Aristocracy were married long ago ; the ceremony was solemnized by two Mosaic priests — the first is Pride, the second is Power. Individualism and Ilarmonialism are also married ; they wedded each the other, in the presence of Nature's two prime ministers — the first is Reason, the second is Liberty. On the side of insti- tutions you behold all kings, emperors, popes, priests, and orthodox clergymen ; on the side of human Liberty you behold the slave, the serf, working-men, working- women, hewers of wood, drawers of water, fishermen, and minds w T ho perform their own thinking. Institu- tionalism dwells in churches, in palaces, in opulent fam- ilies; individualism, on the contrary, lives in honest heads and courageous hearts. Institutionalism goes to heaven by faith ; individualism, by works. One serves theology and the gods; the other anthropology and man- kind. You said that institutionalism serves the gods : have gods any need of human gifts ? Far from it : must slaves work, from babyhood to the tomb, to make rich masters richer 1 The chief end of man, on earth, is to bless and elevate Humanity. To AND PENALTIES OF INSTITUTIONALISE:. 477 attempt to glorify the gods — the Trinity — would be an act of supererogation. Can man add anything to the glory of gods? Can man impart new splendor to the heavens? Xay: man should only attempt possibilities. He can add glory and splendor to his kind ; this, then, is his field of action. Such would be Individualism; the religion of Manhood. Is institutionalism father of churches and governments ? Yes ; there are already hundreds of thousands of churches dedicated to the gods ; but there are not ten consecrated to Mankind. Governments are made to defend the rich, and to subjugate the poor. In Louis- ville, Kentucky, a rich man's son was recently freed from the gallows, through the power of money; while almost every month we hear of " the dignity of the law" being vindicated by the formal strangulation of friend- less persons for crimes far less aggravating. Institutions are made by the strong, to maintain power. Individu- als, therefore, have but one course to pursue — namely — to rebel against Institutions, and taJce ilie penalties. Will you briefly reconsider the influence of institutions upon char- acter ? Yes ; the power of institutions, over the liberties and tertiary characteristics of individuals, is tremendous. Few can withstand the popularity of their despotism. Few can maintain manhood, and manifest their divine 478 QUESTIONS ON THE BENEFITS character, in the midst of a magnetism so energetic. To many persons, with certain predisposed secondary characters, the attractive power of popular institutions is irresistible. In fact, popularity to the majority of minds, is like some fair crystal river, in which melan- choly pilgrims drown themselves. They lose themselves willingly in its enticing bosom. It looks smooth, the tide is popular, and in they plunge. The Niagara of Reformation is too fearful for the navigator of inland rivers. The roar of Revolution disturbs the opium-eater. He who unfortunately has been nursed by the hand- maid of Institutions, rocked in the cradle of Popularity, fed gruel with the silver-spoon of Aristocracy, and sung to sleep in the lap of Opulence, is not the man for Hu- manity. No ! Humanity's man, on the contrary, is always born in a manger. He hath the blood of the people in him. lie declareth that institutions were made for man ; not man for institutions. Governments and religions are less than Man — because, from his mind they emanated. Therefore, all laws are really subject to the will of the world. Each man is a prophet, priest, and king. Are you not opening- mischievous liberties to individuals ? No one need fear the sovereignty of individualism; the right of each to act in accordance with his highest Intuitions. For, should one man transcend his boun- AND PENALTIES OE INSTITUTIONALISE. 479 claries, another will let him know it. Yv r e need to prac- tise the gospel of self-government. The conservative may cry aloud for the safety and sanctity of Institu- tions. But heed him not ! His voice cometh not from the open field, not from the mountain's top. Far from it. On the contrary, his cries proceedeth from the wil- derness of crime and marshes of despotism, which are tenfold more dangerous than the everglades of Florida. Hark ye ! American Republicanism will be transformed into Tyranny, unless individual man declareth himself independent of all political and ecclesiastical Institu- tions. Do you not believe that American institutions, more than those of any other country, look toward Freedom ? American ehurchianity is too despotic; so, also, are American politics ; and yet, it is true, that both, more than those of any other country, are looking toward Freedom. It is also true that independence of mind and speech, is not encouraged but generally denounced. Men think and speak as yet on sufferance. Yes ; I urge the prop- osition, that the right to think and to speak freely is not yet established. On the Connecticut Statute-Book is a law against freely discussing, what I term the gods — usually called the "Trinity." The Hartford Bible Convention was, therefore, denounced as " illegal " by several conservatives. If the speakers at that menior- 480 BENEFITS able convention were not legally apprehended, " fined one hundred dollars, and sent to jail," the fact was owing to a spirit of toleration pervading the community ; not to any real love of Liberty as a principle of human speech and action. That convention was permitted, suffered, tolerated ; not defended and protected by the legal or religious institutions of America. Yea, I re- peat it, we -have no absolute Liberty among us. We demand something more than a patronizing spirit of toleration : because, there is no security for individual freedom under circumstances so superficial and tempo- rary. According to our institutions, as I have already said, the wife is the husband's property. He owns her person, her garments, her children, her rights, her liber- ties. But woman, becoming more and more individu- alized, is now resolved to rebel against our institutions. Not only has she determined to assert her Rights, but she has resolved to step forward and take them. The Conservative says : " Woman has now as much liberty as man." But here is the mistake: her liberty is not real. The wife is tolerated or suffered to do nearly as she pleases ; nevertheless, the laws of the institutions are against her individuality. Her liberty is not a mat- ter of principle ; it is secured mainly through affection, urbanity, and civility ; it is but a defence of the weak by the strong. AND PENALTIES OF INSTITUTIONALISM. 481 Do you mean to affirm that in this, as in every other respect, our political institutions are antagonistic to individual freedom ? Verily ; and the same is true of onr American Church. It was not wholly owing to the love of Liberty among priests that the church meddles not with political action. That is to say, the people are not politically free, be- cause the priests love to have it so; far from it; they indorse individual liberty in legislation — first, because they make " a virtue of necessity " — second, because northern people, as a mass, have outgrown the absolute tyranny of institutionalism. It was not Love of Liberty that originally separated State and Church : it was the anger of Henry YIII. of England ; because the Pope would not divorce him from his then wife, Catherine of Aragon. But good has come out of it ! And yet, our political institutions would not contradict popular ecclesiastical enactments. The Church says that Masters and Servants are proper according to providential de- crees ; the State responds — " Amen." The Church says that Paul, the Saint, sent the slave back to his master ; the State responds "Amen," and institutes a Fugitive Slave Law. The Church asserts that " the desires of the wife shall be unto her husband, and that he shall rule over her y " the State responds " Amen," and institutes legal provisions accordingly. But humanity is some- what resurrected in this respect, and laws more liberal 21 482 QUESTIONS ON THE BENEFITS and just are gradually being developed. " To smother its grand adversary, Liberty (says that great political economist and faithful historian, Guizot), has ever been the first and last aim of the church. The overthrow of freedom is its mission and its hope. No man can read its history, the doings of its conventions, its laws and canons, without perceiving that in every act its aim has been to crush human liberty, under pretext of piety, and to found a tyrannical despotism, civil and religious." There is a political party/ recently organized, called the "Know- Nothings " — composed chiefly of native-bom American citizens : what are your impressions concerning it ? The paramount and governing principle, or policy, of this party, is, opposition to all foreign influence — di- rected principally against the Irish and Roman Cath- olics. It refuses to them the right to hold public posi- tions as officers, or to make laws for the American people. Now, I am fully aware that the Papal power in America is daily developing into prodigious strength. And many political papers encourage the spread of this power by securing, or endeavoring to secure, the votes of the Irish population. The Whigs and Democrats, the Hards and Softs, the Doughfaces and Emptyheads, and other appropriately-named parties, studiously avoid every word that could be construed into opposition to Roman Catholicity — because, simply, the Irish vote is AND PENALTIES OF INSTITTTTIONALISM. 4S3 very important to the election of favorite candidates. I am also aware that the genius of the Catholic system, its real animus, is politically and ecclesiastically des- potic. It is Institutionalism against Individualism. And yet, notwithstanding all this and much more, still worse, I could not consent to become a Know-nothing. Why not ? Because I cannot oppose error with error. Native Americanism is a home despotism organized to put down a foreign despotism. It is, therefore, force, and prejudice, and tyranny, against tyranny, and preju- dice, and force. Liberty, on the contrary, can prosper only by Liberty. If Native influence puts down Cath- olic influence by force, and if the American character is made to indorse it, who can tell when another party will not arise to put down the Harmonial Philosophy? In a country where the Principle of Liberty is not fully admitted and proclaimed, I feel insecure — yea, uncer- tain of the Rights of my Individualism. But you ask — Do you not look at the consequences — the results of the spread and supremacy of Papal power in America ? With the question of consequences I have nothing to do — only with the Principle. Results cannot be wrong when Right is pursued. The same political spirit that would persecute and prostrate Catholics in this country, might, in the next fifteen years, persecute and prostrate Harmonial Philosophers. How so? Because, although 484 QUESTIONS ON THE BENEFITS Homan Catholics and Harmonial Philosophers are abso- lutely opposite to each other in most questions, yet do they harmonize in their opposition to the Protestant systems of religious quackery; and they also agree to make the charge that American politics are fearfully destitute of the principles of distributive Justice and universal Liberty. What plan would you suggest whereby to prevent political and re- ligious despotism ? The only certain plan whereby to prevent the estab- lishment of political and ecclesiastical despotism, is this: A universal education of our people to revere and to practise the principles of Absolute Individual Liberty. All faith in a miraculous, arbitrary, despotic Revelation, must be carefully removed, and placed upon Father- God and Mother-Nature. The inner Light, the religion of Justice in the soul of each, must become the rule of faith and practice. American Theology and Homan Catholicity would then die — never to breathe again, never to know a resurrection. According to your definition, what is an Institution ? An Institution, according to our best definition, is an establishment appointed, prescribed, and founded, by authority — intended to be permanent. Thus, we speak of the established institutions of Moses or Lycurgus, or the laws of the Medes and Persians. The popular AND PENALTIES OF INSTITUTION ALTSM. 485 idea of an Institution is, an organized society, estab- lished by law, or by the authority of individuals, for the promotion of any given object, social, political, or religious. Hence, it cannot but be seen that an Insti- tution is somewhat like the Chinese Wall — a stupendous and systematic effort to keep individuals permanently within or without. The Individual is never encouraged to grow and expand, save to the circumference of the circle. There he must stop, or be called a conspirator, a rebel, and — take the penalties. Will you point to some examples of institutional wrong- ? Examples are too numerous. It was an Institution, under the direction of Herod the Great, which caused the slaughter of four thousand children within the pre- cincts of Bethlehem. It was an Institution that pre- sented and accomplished the diabolical deeds of cruelty termed the " Massacre of St. Bartholomew," when in one day more than forty-live thousand persons were slain in Paris and the provinces of France. Do you wonder still that I refused to prefix the word "saint" to the name of Thomas Paine ? It was an Institution that established " the office of the Holy Inquisition," for the systematic extirpation of infidels, Jews, and other heretics. It was authorized by the Roman power, and put in practical operation in Italy, Spain, and Por- tugal. The indescribable tortures of the victims of that 486 QUESTIONS ON THE BENEFITS Holy (!) Institution — their piteous cries for help — come to us even unto this day, laden with admonitions — with portentous warnings — saying : " We beseech yon, see to it, that } t ou arise in wisdom against the despotism of Institutions ? " It was an Institution that crucified the loving Nazarene. All wars are outbirths of Institu- tions. Slavery of every description — social, political, religious — results from Institutions. There is a u pecu- liar Institution," consolidated into adamantine strength, under the heavens of the sunny South. There the sable brother has no right to his body, no right to his soul : his wife, his little ones, his sisters and brothers — all, belong to the Institution. And this Institution is the property of the few, who, owing to the mere accident of birth, carry the purse, and therefore the power. What an unutterable misfortune it is to be born within the precincts of such a political and spiritual pestilence ! What may be said of Russian Institutionalism ? It was an Institution which, amid millions of human beings, selected the Czar of Russia to act the part of Despot. The Muscovite Autocrat is himself an In- dividual. His moral organization, nevertheless, is fashioned by his circumstances. His conceptions of justice are huge and arbitrary; not fine, and springing from an idea of universal distribution of rights. An Emperor's tertiary character is cynical in some particu- AND PENALTIES OF INSTITUTION ALISM. 487 lars. He sees no really good thing in man ; because owing to his usurpations, the openly or secretly had is everywhere manifested. lie is not certain of anything human ; yet he treats his immediate associates with great respect. Is the Russian Emperor inclined to religion ? Almost every Russian despot has been actuated by a peculiar reverence for the sacred institutions of God. lie thinks the Greek Church to be the especial em- porium of the designs of Deity. In this particular, the Despot is as conscientious and superstitious, too, as any orthodox clergyman in the United States. For he is fully " persuaded in his own mind " that he is doing God a genuine' service, even when he entraps and sub- jugates other nations, to provide the Church with rich and numerous adherents. lie considers himself as much an " agent " for the Almighty as any .New Eng- land teacher of the faith once delivered to the Saints. He firmly and conscientiously believes that he has a " mission " to fulfil. It is right and essential to order, in his opinion, that he should place himself at the head of Church and State. Do Emperors usually possess strong heroic feelings ? The Russian ruler's love of country is strong, but his national pride is weaker far than his pride of power. His hereditary and acquired characters compel him to 488 QUESTIONS ON THE BENEFITS be a worshipper of power. In this respect, an Institu- tional Autocrat is morbidly ambitious. lie prays to ex- tend his dominions, his power, and government. He studies hard to out-general the world. His firmness in this direction is unwavering and indomitable. He thinks strongly, steadily, indignantly. He cannot consent to be weak enough to pardon an enemy ; his love of power makes him unforgiving. His moral organization is so constituted, that suspicion of human nature is inevitable. He is enough superstitious to believe himself the spirit- ual and legal head of a God-made Institution : his na- ture, therefore, is unable to form a clear and steady belief in the intrinsic goodness of any Individual. This silent conviction — I might say scepticism — tends to ren- der him cruel, despotic, absolute. To his acquired character, it sometimes seems that — " Deception is the warp and thread of being; The sky is fickle, and the elements Are traitors all. The spider plots his living In deceit ; and in the air, the kingly birds With cruel art on weaker ones descend, And gorge their appetite. The beasts and fish, Who have some lordly sway, turn land and sea Into a stage for drama treacherous, Whose plot the Almighty laid. Therefore do I Stand up in Nature's centre, and my foot feels Her heart beat, while I scheme." "When I view an Emperor altogether, with all his characteristics taken in combination, I see a man who is AND PENALTIES OF INSTITUTION ALTSM. 489 an instrument, or circumstance, in the hands of con- federated diplomatists. Everything is done over his shoulder. "What effect does this produce upon him ? This flatters his love of power, and gives him a repu- tation for great skill and courage, which lie seldom reality works to earn : hence, as an individual, he enjoys the position he occupies extremely well. The present Emperor's father, Nicholas, had so much pride in the sagacity and diplomacy of his public officers and chief nobles, that he affirmed them to be superior to the most civilized nations whom he spurned to copy or imitate in any particular. From strangers the Emperor would consent to learn or borrow seldom. There is something anomalous in the character of this Emperor. lie is master — he knows it — all acknowledge it in his nation ; but he never claims such absolute prerogative or control. Church and State are both beneath his governmental regulations. He makes the ecclesiastical patriarchs and bishops swear unequivocal allegiance and obedience to himself ; yet, when meeting the higher clergy in public, he devoutly kisses the archbishop's hands, and displays other evidences of religious reverence and submission. With the populace this policy operates like magic. They behold the agents of God, organized and main- tained at incalculable expense and ceremony, for the 21* 490 QUESTIONS ON THE BENEFITS sake of the people. To all outward seeming, the Empe- ror aspires to be a conscientious Christian, a devout priest, a careful king — a despot from the force of relig- ious necessity—a chief ruler among the nations. What seems to be the religious belief of the Russian Emperor ? The Emperor is moved by the conviction that he is designed by God to spread the Muscovite government over territories of the heathen. Russia is moved by its chief toward the East. The idea of Heaven's decree — a religious duty, a sacred mission — acts upon him and his chief officers and ministers as powerfully as ever a superstition influenced any mind. "Eastern powers must become Russian ! " This is the watchword. The Emperor is fully convinced that there can be no per- manent power in a country where the people are per- mitted to act out their depraved private wills. lie feels that Pope and King should exist only in one man, as re- ligion and intellect meet in one organization. Actuated by his acquired scepticism in regard to the tendencies of human nature, he watches this focal concentration of ecclesiastical and political power as jealously as did Othello the virtue of Desdemona. And you cannot persuade him, with his intellectual and moral organism, out of the idea that he should make war upon heathen nations, and convert them and their possessions to AND PENALTIES OF INSTITUTIONAL-ISM. 491 the saving ordinances and government of the Greek Church. lie would he somewhat skilful in managing a conquest — hold, combative, courageous, hopeful, firm, and ambitious of power — and being, withal, so religious in his wars, though employing other motives as pretexts, you may be sure that he will spring his plans when and where they are least expected. What effect does Russian Institutionalism exert upon the inhabi- tants ? Under the institutionalism of Russia, I can see no escape for the serfs. The Russian ministers, I think, are more fond of triumph and subjugation than the Emperor himself. They do much toward bringing about pretexts for making war upon the East ; and the Czar gets all the praise and condemnation. lie is master ; his will is supreme. But his will coincides .with the legislation or suggestion of his chief nobles and public officials ; and yet it must be seen that the Emperor's own peculiar mind acts clearly enough in coloring and shaping all plans and decrees. He is a victim as well as King; a subject as well as Emperor. The nobles, as a class, are excessively proud. The serfs, as a class, are exceeding submissive. The Czar, as a man, is ambitious. All are superstitious, and actuated and bound together by absurd religious convictions. And there is no greater civilization possible in Russia 492 QUESTIONS ON THE BENEFITS — no more freedom to be expected in the empire of Nicholas — until Individualism is recognized, and some valuable education is bestowed upon the ignorant and stultified peasantry. What is the heading of every despotic institution ? The programme of every despotic institution is headed with — " Believe, or be damned ! " And the head and front of our offending is, a personal remonstrance. But how difficult to swum against the tides of popularity!' The waves dash furiously against and roll over you. You must have a confidence in the Truth — else you will sink beneath the surface of Institutions, and be- come food for reptiles that crawl on their blood-stained foundations. " Once we thought that Kings were holy, Doing wrong by right divine ; That the Church was lord of conscience — Arbiter of mine and thine ; That whatever priests commanded, No one could reject, and live ; And that all who differed from them It was error to forgive ! " But now we declare ourselves a "free and independ- ent" race of Brothers — each a law unto himself. In- stitutions shall not forever bind us : and, when we say this, we speak for the oppressed African, the Italian, the Hungarian, the Russian serf — we speak for all the Nations ! AND PENALTIES OF INSTITUTION ALISM. 493 Can you illustrate the influence of institutions upon character ? I have already done so. You probably remember a certain son of Erin who opposed the rigid Institutions of England, and yet advocated American Slavery. The freemen of the North were astonished. At home, he was the friend of Liberty; here, the supporter of Slavery. At home, he denounced the Institutions ; hence, the Institutions deprived him of individual liberty. Here, a fugitive from British tyranny, he puts up a voice in favor of slavery. It were better had he remained the friend of Freedom. The North could not easily bear the sting which he added to its smarting, burning, twinging, black Cancer, in the South. And so it was that men condemned John Mitchel. Because of his apostacy, they wrote to render him infamous. But let us not forget that, from his early youth — yea, by hereditary descent and generative blood — he was a victim of Institutionalism. Perhaps, real Liberty he had not known — still feels not. Nevertheless, he man- fully rebelled against certain political restrictions. But the grandeur of Individualism he could not, perhaps can- not, realize. Therefore, while I fraternize with and com- passionate John Mitchel, I all the more repudiate the Institutions of which he has been, and still is, a victim. " Once we thought that sacred Freedom Was a cursed and tainted thing — Foe of peace, and law, and virtue, Foe of magistrate and King ; 494 QUESTIONS ON THE BENEFITS That the vile and rampant passion Ever followed in her path — Lust and Plunder, War and Rapine, Tears, and Anarchy, and Wrath ! " — But now we think that true individual freedom will forever prevent all these evils. While Liberty is the " foe of magistrate and King," it is not less the friend of " peace and virtue ; " and elevates — by its benign influ- ence, so attractive and so strong — each of our common race. The Tyrants of the Old World still regard our Republic as an experiment. They prophesy that the people will one day overthrow the foundations of our government. But we are Progressive ! That explains enough. We go from alteration to improvement ; we wound, only to heal. Hence, with every American revolution comes development. An earthquake would result in better geographical conditions — in better atmospheric combinations. Let a people practically be- lieve in Progression, and they will ascend from bad to better, " from evil educing good," as upon the rounds of a ladder. But is there not a philosophy in Government ? Governments procreate and reproduce themselves ; they come in the natural course of tilings. The first human government was like an acorn. When it was planted, out of human necessity, then began the histori- cal series of Institutions which have marked the path- AND PENALTIES OF INSTITUTION ALISM. 495 way of mankind. The last shall be as the first in quality, but infinitely superior in degree : even so every acorn reproduces its kind, and progresses by means of multiplication. "What was the first form of government ? The first government was Anarchy ; that is, no gov*- eminent at all. This was the germ. The last will be even so — with this difference, that each individual at first was actuated by his passions ; at last, each will move by the light of Reason. At first, each considered might as right ; at last, each will esteem right as might. At first, the people worshipped the god of Wealth and Power ; at last, they will venerate the god of Love and Wisdom. But the Individualism of Mankind will at last stand out even more absolutely against Institutions than at first. The Anarchy of the first days was Confusion ; the Anarchy of the last days will be Harmony. The first form of government, being anarchical, forced every person to rely upon his own centre of strength. But the soul was then unable to practise Individualism upon a higher plane. Not Love, but Force, was manifested. The strong began to op- press the weak. Innumerable troubles arose among neighboring tribes ; and so, from the bosom of Neces- sity, came another form of government. 496 QUESTIONS ON THE BENEFITS What was the second form of government ? The second form was Patriarchal. Kow, each tribe had its own Father, who was arbiter and absolute gov- ernor. But this form gradually changed into Theo- cracy. What is a theocratic government ? A Theocracy means the government of a people by the supposed immediate direction of God. The Israe- lites furnish an example. The priest, however, really had everything his own way. lie had but to say, " Thus saith the Lord " — and his commands, good or evil, were unhesitatingly obeyed. What is the fourth form of government ? The fourth form is Monarchy. Monarchy is a gov- ernment in which the supreme power is lodged in the hands of a single person. What is the fifth form of government ? The fifth form is Republicanism. This is a form of government in which majorities rule. The sovereign power is lodged by the people in their representatives. What is the sixth form of government ? The sixtli form is Democracy. I am led to affirm that a real democratic form of government has never as yet been developed on earth. The government of Athens, in Greece, was an approach to it. Democracy is an institution in which the supreme power is lodged AND PENALTIES OF INSTITUTION ALISM. 497 in the hands of the people. America it not a Democ- racy ; it is Republican. Republicanism invests repre- sentatives with all the power of legislation : Democracy, on the other hand, is the power of the people to legislate for themselves. We aspire after a Democratic form of government. It is superior to Republicanism. It will secure the rights of Workingmen ; the rights of Free laborers ; the rights of the Slave ; the rights of Woman ; the rights of Children. But even this form of govern- ment is too formal for Humanity. The last shall be as the first. The Anarchy of the lirst must come out at last in the Individualism of refined and civilized man. Hence, Progressives as we are, we declare ourselves openly in favor of no government. The people are governed too much. They will rebel. They will gradually become ungovernable. They will demand at each other's hands absolute, supreme individual sov- ' ereignty — which Patriarchalism, which Theocracy, which Monarchy, grants unreservedly to Fathers, to Kings, to Emperors, to Popes, to Tyrants. AVhat will be the seventh, form of government ? The seventh form will be Autocracy. An Autocratic form of Government is that in which a ruler, a sovereign, holds and exercises the powers of regulation by inherent right — subject to no restriction. Tins is perfect In- dividualism ! — independent or absolute power of self- 408 QUESTIONS ON THE BENEFITS government ; supreme, uncontrolled, unlimited right of governing in a single person. Yes, each person will be- come an Autocrat. And each Autocrat will be a power, exercising equal justice, on principles set forth in the twelve commandments. Do you realize how this doctrine seems to a timid conservative ? Yes; I am well aware that, to a timid conservative, and to those who breathe in the atmosphere of Insti- tutionalism, all this bears the impress of Original An- archy. They fear that Confusion will be worse con- founded. Such minds would urge me to " beware of extreme radicalism." They would preach against Individ- ualism, as Tyrants protest against Hepublicanism. But I tell you that Individualism will eventually develop out of Democracy — just as Hepublicanism was devel- oped out of Monarchy — naturally, as blooming Summer comes out of rigid Winter. But suppose the American Union were dissolved ? There is to-day no obvious ground upon which to rest such a supposition ; and we will not spend our time in useless argumentation. Yet grant, for a moment, your supposition. What would be the result ? My reply is, an immediate reorganization, with a no better Constitu- tion. IIow do you know this ? From the fact that neither the character nor the soul AND PENALTIES OF INSTITUTION ALISM. 499 of the American people has outgrown the form of its present Institution. If a farmer should attempt to de- stroy poisonous weeds by cutting off their leaves — the roots still remaining firm in the earth — his efforts would result in disclosing to himself his own ignorance. The weeds would grow all the more abundantly. That is to say, our government is based upon an idea of justice. But this idea is found to be imperfect. Notwithstand- ing which, the government will remain strong, unshaken, unaltered, until the soul of this Nation outgrows its political fundamentals. When a higher idea of justice gets into the American people, then, and only then, will the Union decompose like a dead body: then, too, will the newer, the greater, and the juster soul, be clothed upon with a newer, a greater, and a jnster Constitution. All this oratorical flourish about the dissolution of our Union is useful, because it moves the people, and com- pels many to look into the philosophy of government. What good can you accomplish by teaching the doctrine of In- dividualism ? If I teach the doctrine of Autocracy — if I urge you to accept and live out the principles of Individualism — I do something toward elevating, and expanding, and universalizing the Soul of the American people ; some- thing, also, toward hastening the national decomposition of arbitrary forms of Institutionalism, as well as all 500 QUESTIONS ON THE BENEFITS phases of bondage and slavery. Most explicitly, how- ever, I acknowledge a certain transitional good in In- stitutions. Although it is true that they have long op- posed the growth . of Humanity — have always said, " Believe, or be damned ! " — yet, let us recall the princi- ple that all penalties are benefits. The crushed rose emits a sweeter fragrance : even so is obstructed and arrested Liberty gaining strength and righteousness. There is a Father-God in the constitution of Mother- Nature, who bringeth good out of seeming evil — har- mony from discord — so positively and surely, that even war is at last to benefit Humanity. Can Individualism exist independently of all Association ? No ; there is a degree of Institutionalism which is natural to man, in all stages of growth, and absolutely necessary to that growth — viz., the Institution of The Great Harmonium, based upon the law of Spiritual Attraction ; having no- bond of union except the Affin- ity of Love and the Unanimity of Wisdom. Popular Institutions are made from outside influences — support- ed .by legal enactments — infringing upon the liberties of large minorities. Humanitarian institutions, on the contrary, will resemble solar bodies — each revolving in its own orbit — at once an honor to Father-God and a happiness to all men. Benevolent, Attractive, Indus- trial, and Educational Associations, are, on this princi- AND PENALTIES OF INSTITUTION ALISM. 501 pie, desirable as transitional means of Individual development. Man was not made for forms, remember ; but forms for man. " The veriest coward upon earth Is he who fears the world's opinion — Who acts with reference to its will, His conscience swayed by its dominion. " Mind is not worth a feather's weight That must with other minds be measured ; Self must direct, and self control, And the account in heaven be treasured. " Fear never sways a manly soul — For honest hearts 'twas ne'er intended ; They, only they, have cause to fear, Whose motives have their God offended. u . What will my neighbor say if I Should this attempt, or that, or t'other ? ' A neighbor is most sure a foe If he prove not a helping brother. That man is brave who braves the world, When o'er Life's sea his bark he steereth ; Who keeps that guiding star in view — A conscience clear, which never veereth." A PSYCIIOMETRICAL EXAMINATION OF WILLIAM LLOYD GARRISON. Foe, the world's sake, I propose to devote a few hours to the psjchometrical examination of a certain notorious and celebrated character. Moved by this self-made proposition — coupled with a special desire to investigate for myself the intrinsic nature of the gentleman — I yesterday procured a lock of hair from the head of William Lloyd Garrison, the well-known editor of the " Liberator," a weekly paper devoted to the advocacy of unconditional freedom, with this motto — " Our Co.m- try is the World, our Countrymen arc All Mankind " — published every Friday morning, in Boston, Massa- chusetts. "With this hair I expect to throw my mind so clearly into clairvoyance, that, to examine this public man — to see him just as he is, and not as he or others may think he is — will be comparatively an easy matter. Of course there is sufficient scepticism, respecting this power to discern human character, to give both the friends and foes of this gentleman " the benefit of the doubt." EXAMINATION OF WILLIAM LLOYD GAURISON. 503 As yet, I have had no real opportunity to obtain a correct external knowledge of this indestructible Gam- son.* I have met and passed friendly words with him on several occasions ; but nothing has ever occurred, in any of these interviews, to let me into the *' real reality " of his constitution. With the public estimate of his character I am familiar. I have heard and read opin- ions of him at which my soul revolted ; which caused me to wish never to meet with so wicked a man. Ilis friends have never given me any description of him. The only definite thing I ever received from any- one respecting him was said to me by a very ardent friend of his, in these words : " I want you to know Garrison ; I think you will like him ; and I want him to know you." Now, in my opinion, the quickest way for me to arrive at this desirable knowledge, is to make an examination of his primary, secondary, and tertiary characteristics in the manner proposed ; and, as lie is to some extent the property of the people, I will make my impressions publicly known as fast as I obtain them. I propose to investigate him objectively, socially, in- tellectually, morally, and as an individual, in relation to the world. Let us now . proceed. The following were my * This examination was made two years ago ; since which I have spent several useful hours in his presence. 501 A PSYCHOMETRICAL EXAMINATION OF Impressions when mewing him objectively. His physical system is evenly balanced and well developed ; it is neither too large nor too small ; sufficiently full of strong, elastic, enduring, muscular fibre, associated with a nervous organization, which is naturally steady and firm, but very sensitive. His brain is composed of fine material, remarkably active and brilliant ; giving, as whole, an organism very capable of withstanding the insidious operations of disease, the force of atmospheri- cal changes ; and will sustain for a long time, a vast quantity of carefully-graduated corporeal and mental labor. His personal presence has breadth, chastity, and manliness. When he walks, there goes a man with an object before him ; with something ahead to be accom- plished. When he stands in conversation, his manner is upright and downright ; he is constitutionally grace- ful, precise, emphatic, earnest. When he teaches before an audience, there stands the same man with the same manners : you see him gesturing, without impetuosity, with his right arm, as if hammering his thoughts into the mental fabric of the people. His countenance is strikingly indicative of straightforward, unchangeable earnestness ; shows an attachment to whatever is inher- ent, vital, genuine, glorious ; to nothing unmanly or superficial. His mouth is indicative of kind feelings and moderate mirth ; with a slight curve at either WILLIAM LLOYD GARRISON. 505 comer, signifying a tendency toward rebuking criticism. His eye is generous, serious, penetrative, thoughtful ; it looks at and reads yon, then turns playfully aside, as if nothing had occurred ; while the month is earnestly but familiarly engaged in conversation with you or others, lie appears like a person who is fond of personal refine- ments and quietude ; fond of all the outward temperate comforts furnished by a rational civilization. With the superior portions of his head completely divested of hair — not from age, but through hereditary causes; with his somewhat prominent and well-defined features — though not sharp, irregular, or unbeautiful; with his face and neck carefully shaven and deprived thus of what was by nature designed as a useful ornament and the peculiar superscription of a man ; with a simple cravat nicely adjusted; with gold spectacles, sitting with dignity before his expressive eyes ; with his person neatly clad in a suit of black — and, with his manly form and becoming stature — there is a " certain some- thing " about this William Lloyd Garrison, in his exter- nal appearance and unsuperficial deportment, whether standing or reposing, which positively attracts your attention and unequivocally challenges your respect. The following were my Impressions when viewing him socially. In his fam- ily and among his friends he is peculiarly domestic and 22 506 A PSYCHOMETRIC AL EXAMINATION OF social. His love for wife and children is steady, truth- ful, heartfelt ; but it is not sufficiently powerful to urge him a hair's-breadth from what he conceives to be the path of Right, in his relation to the brotherhood of man. Home has a genial — not a moulding — influence, upon his affections and disposition. lie enjoys the idea of having a " local habitation " of his own ; yet, the love of locality is temperate, and gains no real mastery over his higher attractions and purposes. He is far more playful with adults than children — more mental than physical, in either case ; is never reserved or saturnine in company ; and, although inclined to satire and irony, is seldom betrayed into their use in common conversa- tion; but leans easily to a jest, or pun, and is (or may be) quick and fortunate at repartee. His private character is remarkable for its uniformity and simplicity ; the artlessness and spontaneity of the child are invariably manifest ; and through these win- ning attributes the strong, indomitable characteristics of a Man shine brilliantly forth upon his companions. The continuity of his social nature is likewise very re- markable ; before wife and children, before friends and enemies, he is ever the same person. He is a stranger to " dignified or contemptuous silence," and not less to all feelings of a supercilious or exclusive nature. No one's opinions, no one's experiences, no one's ideas, no WILLIAM LLOYD GARRISON. 507 one's concerns, are without interest to him ; and he will, when not engaged in elaborating or completing a thought then ao-itatin^ his own mind, listen to the tale of the most humble and illiterate. To his friends he is warm and confiding ; to his enemies he is frank and honorable ; to both he will earnestly express his opposi- tion to their errors, thinking of neither their approbation nor displeasure, when a principle is under debate ; and yet he has quite a strong love of praise, and has no dis- position, per se, to wound the feelings of any man. The following were my Impressions when viewing him intellectually. His is a high order of intellect, but not the highest. It is more than usually well arranged and evenly balanced ; superior, in this particular, to most public and literary men. It looks like a house put in order. The furniture is well chosen, and seems, without irrelevant ornament or useless display, most admirably adapted to the size and architecture of the dwelling. In his mind there are no useless materials. Each thought and every ex- perience is made to subserve some present contingency and immediate purpose. This intellect is not diffusive and nebulous ; it is a compact, transparent unit — a one- ness. He does not reason very frequently from cause to effect — interiorly and analytically ; but mostly from inward prompting, with external observation and a crit- 508 A PSYCHOMETRICAL EXAMINATION OF ical comparison of statistics, historical events, general circumstances, and contiguous or present facts. He is, tlieref ore, a surface and transparent reasoner ; and this enables him to render his ideas definitely to the people. He seldom reasons deep enough to reach the metaphysi- cal and imaginative functions of the human mind. He is honest, and always out and out. Yet, he possesses the requisite mental power to dive beneath the surface, and searchingly too, if he should especially desire to do so.' When occasion challenges him, he can construct a logical, broad, manly, and tremendous argument. He is very vigilant, and guards his fundamental positions or outposts, like an accustomed warrior. Without oratorical embellishments or poetic flights, always com- pact and well joined, loaded to the brim with cannon- balls calculated to do the execution designed, his argumentations are clear and addressed to the highest as well as the most practical faculties of the human mind. And being consciously endowed with ever-avail- able powers of intellect, capable of grasping great themes, he experiences no mental reserve or trepidation. Memory of words and ideas is remarkably good. His recollection of music is not so perfect as of the sentiment ; the former is remembered through the latter by association. He is fond of poems with generous and WILLIAM LLOYD GABRISON. 509 universal themes ; ordinary versification on sentimental- ities is exceedingly distasteful. To him classic literature is replete with attractions ; his literary tastes and pow- ers are keen and pungent ; he writes his ideas with peculiar distinctness ; and is disposed to be hypercriti- cal, and captious even, in his own use of terms. In respect to the choice of words, he is naturally guarded and intellectually conscientious ; they must signify liter- ally what he thinks, or what others think, and nothing more. He is quick at discerning flaws in arguments ; the premises and conclusions are mathematically adjus- ted in his mind ; and there can he no mistake or alter- ation in positions he thus assumes, i.e., in his honest opinion. Yet, he is ever willing to investigate those assumptions afresh, and takes new views of them, when his judgment is convinced. Although disposed to irony, he seldom thinks or writes under its influence ; and though no less disposed to sarcasm, he tempers his didactic thoughts and exegetical language with benevo- lence and a kind of imperious suavity. There is a nobility "in this intelligence. It is strong, energetic, active, sensitive, cultivated, available, and self-sustain- ing. His intellectual integrity — that is, his self-justice in thinking or reasoning on any theme — is very extraor- dinary and peculiar to himself. His words are natural- ly not numerous, but, by development and necessity, 510 A PSYCHOMETRICAL EXAMINATION OF they flow out without much interruption ; and with a conscientious precision. The following were my Impressions when viewing him morally. Some minds are receptacles only ; this is a source. Some are goblets and pitchers ready to receive and entertain ; this is a fountain. In the moral department of this mind, I feel more at home. His love of justice as a principle, jper se, is sensitive, intense, powerful. I feel an impe- rial right to examine the relations between man and man. Enthroned above all other thoughts aud deeper than all other sentiments, are — God, Justice, Liberty. These standing and ruling thoughts never sleep ; neither do they dream. The whole mind is moved from centre to circumference by them, as a world by the attractive laws of gravitation ; they not only influ- ence, but they mould, and give shape to all the elements of his hereditary and acquired character. Actuated and energized by these sovereign sentiments, he feels a severe indignation — a species of outrage committed upon his own soul — at the injustice done to the liberties of a fellow-being. His justice is severe and somewhat arbitrary : fortunately, it is pleasingly tempered by benevolence. But for this, he would be a second John Calyin — a person of an indomitable will — with, a perse- cuting disposition. But with God, Justice, and Liberty, so supreme to all personal or selfish sentiments — so WILLIAM LLOYD GARRISON. 511 paramount to all other thoughts and attractions — this mind esteems everything of a temporal or prudential nature as unimportant, and, to some extent, as wholly beneath his consideration, when compared with the universal adoption and practical application of these principles. Home, friends, health, reputation, fortune, and even existence itself — though these are dear and genial to his nature — are considered secondary to the enthronement of God, Justice, and Liberty, in the constitution of men and society. When I let myself unrestrainedly into the inmost recesses of his character, I feel like speaking to a great audience upon a great theme. The occasion is full of interest. I wish to see the people excited and deeply incensed against some gigantic wrong ; willing to go to the rack or stake for the Truth's sake. I would willing- ly be burned to have the Idea — the inherent, vital, glorious, divine Principle I advocate — survive me, and be accepted into the consciousness of my fellow-man. I must speak, great, earnest, manly, burning words. My soul must be felt. My theme thoroughly apprecia- ted. If not, then I must away. But the mob must be addressed. Before and to the face of each man I must rebuke the wrong-thinking, the wrong-saying, the wrong- doing. Courage, hope, faith — the divine sense and strength of Right — possesses my whole soul. I feel like 512 A PSYCHOMETRICAL EXAMINATION OF quoting passages of expressive, emphatic, hopeful, courageous poetry — I feel like using certain verses from the Old and New Testaments — to explain my inward, but far more authoritative, convictions. I must pay no deference to an opinion or institution which has only the prestige of antiquity to recommend it. If it suits not my conscience — my intellectual perception of the logical and absolute relations between premise and conclusion — then I must hesitate not to speak against it. But I must not confound my subjects. Where I speak, there all can speak — my platform is free as Truth makes free — which freedom and my honor are insepar- able. Thus do I feel when I let my mind into the ruling emotions of William Lloyd Garrison. His Cautiousness is large and very active, but his re- ligious feelings, being so superior to selfishness of any ordinary kind, enables him to feel no fear. Hope, con- fidence in self, and courage, are large and active. lie is self-supporting; and desires to lean on no man for anything. This mind and its subjects are one and in- dissoluble. He realizes no difference or distinction be- tween itself and its principles — his life, soul, intellect, and they, are one ; belong to' each other. Hence this Garrison cannot think of policies, prudentialisms, com- promises, and middle positions ; for nature cannot be WILLIAM LLOYD GARRISON. 513 faithless to itself. His love of Father-God is powerful. lie has a good appreciation of human nature. lie is spiritually minded and intuitional ; loves to pray in a practical manner, in the secret closet of his own heart ; he believes in, and aspires toward divine principles, sub- jects, and personages. His mind has constitutional or vital concentrativeness — an adhesiveness and integrity to its own positions, motives, and purposes — which does not come from firmness or voluntary willingness to be steadfast. He cannot be otherwise. In this particular his mind is extraordinarily organized. It would be phrenologically supposed that his " Firmness " is large enough to give rise to stubbornness and dogmatic obsti- nacy ; which is not true. His is the firmness and sta- bility of the oak ; the integrity of nature to itself. It would also be supposed, phrenologically, that his " Com- bativeness " is lar^e enough to lead him to destructive extremes ; which is not true. His energy and dauntless courage come wholly from his religious and strong-feel- ing conscience, which, ignoring all creeds and constitu- tions, worships at the shrine of God, Justice, Liberty. lie is jealous of honor. His sensitive and energetic conscience constrains him to discover Wrong and to condemn it, in the most practical or forcible terms, whether that wrong be manifested by rich or poor, church or state, friend or foe. Having no respect for middle 22* 514 A PSYCHOMETRICAL EXAMINATION OF positions or compromises, he cannot, under any tempta- tions or circumstances, " make friends with the mam- mon of unrighteousness ; " and his outspoken denunci- ations of Wrong would be very likely to give offence to opposite characters. His conscience puts him wholly out of harmony with dominant institutions and constitutions. lie finds the most unpopular side of almost every question indorsed by the best consciences, nearest to truth (or likely to be), and therefore more attractive and congenial to him than the common side which every grade of mankind accepts. That abuse which he may receive from the popular con- science, is esteemed by him as complimentary. To be approbated by the majority would startle him exceed- ingly, with the conviction that he could not be in the Hight, for Right is unpopular ! He takes side with the abused, despitefully treated, and persecuted; be- cause his benevolence urges him to do so, while con- science compels to the work. Mr. Garrison has no ambition to be either conspicuous before the world, or martyrized for the glory of prin- ciples — he would like it if it were otherwise — but he counts everything of his own as naught, as forming no welcome part of his existence and happiness, which is obtained at the sacrifice of human rights and liberties. His constitutional dignity is so strong, his estimate of WILLIAM LLOYD GARRISON. 515 personal honor so high and noble, that he cannot allow himself to descend to the plane of evil-doers — cannot condescend to return evil for evil — cannot consent to do evil, however slight, that good may come ; therefore he is, from the inmost principles of his character, a Non- resistant. Yet, he will explain, resist, and denounce what he sees to be Wrong. He believes only in the opposition of arguments — in the resistance of a peaceful and manful spirituality — to the evils and wrongs of humankind. No war, no cruelty, no arbitrary punish- ment; no unequal distribution of liberties among the people. All manner of faithlessness or hypocrisy are to his mind unutterably detestable; so much so that they incline him toward the boldness and exemplifica- tion of the opposite extreme. No man appeals more magnanimously to the high moral and manly feelings of the human mind. lie speaks directly to them. Every word must make its legitimate impression. lie arouses and cultivates your conscience ; he makes you' feel indignant and outraged at crimes committed against a brother-man. lie is a lover of righteousness ; and to obtain it, he fears not to fight the world with a two-edged sword. Finall}*, the following were my Impressions when viewing him individually. I will now sum up the effects of this character upon the world. 516 EXAMINATION OF WILLIAM LLOYD GARRISON. With his organization, William Lloyd Garrison is sure to be cordially loved and appreciated by his friends, and thoroughly hated and misunderstood by his enemies. The superficial public will hate him — because he so per- emptorily ignores their prudentialisms. To the politi- cian, he is " a rebel " — because he will not consent to sell his soul to gain the world. To the business or mer- cantile man, he is "a fanatic" — because he is strictly unworldly, self-sacrificing, and unselfish. To the slave- holder, he is a " troublesome disunionist " — because he rebukes him for his gigantic crimes, and his wrongs against humanity he unsparingly exposes. To the de- votee of creeds, he is " a blasphemer " — because he can- not be a conservative except in what he feels and sees to be the Right, irrespective of forms, external, authority, or precedent. To the bible or pen-and-ink Christian, he is "an infidel" — because he believes only in the spirit of Religion, and subjects the letter to free and unrestricted criticism. To the world he is " a radical He former " — because he cannot hold fellowship with the agents and doers of manifest injustice. To his absolute friends, he is "the most sterling and important man" of this century — because they know him to be, in every essential particular, just what this psychometrical exam- ination declares — nothing down in malice. extenuated nor aught set DESCRIPTIVE LIST or Sift* d*m?Ut* OF Andrew Jackson Davis, FOR SALE BT WM. WHITE & CO. (PUBLISHERS OF BAMER OF LIGHT), No. 158 Washington Street, Boston, Mass., AND American News Company; New York. THE PRINCIPLES OP NATURE : Her Divine Revelations, and a Voice to Mankind. (In three parts.) Thirtieth Edition, just published, with a likeness of the clairvoyant author, and containing a family record for marriages, births, and death* This book contains the basis ami philosophy on which the whole structure of Spiritualism rests. It emoodies and condenses the fundamental principles of human life and human progress up to and beyond the present, and has a steady and constant sale. Price, $3.50; postage, 48 cents. THE GREAT HARMONIA: Being- a Philosophical Revelation of the Natural, Spiritual, and Celestial Universe, in Five Volumes. Vol. I. THE PHYSICIAN. Contents of Vol. I.— What is Man ? "What is the Philosophy of Health? What is the Philosophy of Disease? What is the Philosophy of Sleep ? What is the Philosophy of Death ? What is the Philosophy of Psychology ? What is the Philosophy of Healing? Thousands in the United States, and very many in Europe, have read this volume with delight. The author's description of " The Philosophy of Death " is alone worth more than the price of the hook. No one can read and remain unmoved. The volume is especially useful to every family as a work on medicine and the science of disease and health. Price, $1.50; Postage, 20 cents. Vol. II. THE TEACHER, Contents of Vol. II.— My Early Experience ; My Preacher and his Church; The True Reformer; Philosophy of Charity; Individual and Social Culture; The Mission of Woman; The True Marriage ; Moral Freedom ; Philosophy of Immortality; The Spirit's Destiny; Concerning the Deity. In this volume is presented the new and wonderful principles of "Spirit, and its Culture ;" also, a comprehensive and systematic argument on the " Existence of God." Price, $1.50 ; postage, 20 cents. Vol. III. THE SEER. This volume is composed of twenty-seven Lectures on every phase of Magnetism and Clairvoyance in the past and present of human history. Swedenborg's condition is thoroughly examined. Among the subjects treated are, Philosophy of Clairvoyance and Inspiration ; Man's Ordinary State, considered in Connection with the External World and to the Spiritual Universe ; Dependencies existing between the Body and the Soul ; Action of the Mind upon the Body in Disease; Manifestations of a Universal Sympathy; On the Historical Evidences of the Psycho-sympathetic State; Condition of Ancient Prophets, Seers, and Religious Chieftains; The Phenomena and History of Clairvoyance; The Spiritual State and its External Manifestations ; Concerning the Principles and Causes of True Inspiration; The Philosophy of Ordinary and Extraordinary Dreaming; The Sources of Human Happiness and Misery Philosophically Con- sidered ; A Biief Exposition of the Satan which Tempted Jesus of Nazareth ; The Authority of the Harmonial Philosophy ; On the Uses and the Abuses of the Sabbath. Price, $1.50; postage, 20 cents. Vol. IV. THE REFORMER. This volume contains truths eminently service- able in the elevation of the race. It is devoted to the consideration of " Physiological Vices and Virtues, and the Seven Phases of Marriage." It covers ground never before occupied by any reformatory writer, and teaches the most important truths upon the most vital questions that can agitate any mind— those of Marriage and Parentage. It is a work that appeals first to man's consciousness, by a clear repre- sentation of existing evils ; and next to the higher faculties, by pointing out the " highway of freedom " from all these evils. Satisfying as it does the understanding, it affords valuable aid to the individual in rooting out bad habits and reforming vicious tendencies. It is a safe book for youth, for it has not the least indelicacy of sentiment or expression; and it furnishes just such knowledge, and inculcates such principles, as are calculated to preserve the youthful mind from contamination, and Insure the practice of virtue. It is an invaluable book for the newly-married, for it points out the danger and consequences of extremism and inversionism, and im- parts that information concerniiii;- the reproductive functions necessary to avoid conjugal misdirections. Price, $1.50 ; postage, 20 cents. 3 Vol. V. THE THICKER. This volume is by numerous readers pronoa nee \ the most comprehensive and best sustained of the series. Eead it, and you will become acquainted with all the great central " Ideas" which, aided by the minds by whom they were unfolded, have carried forward the mighty growth of humanity. Eead it, and you will learn of the " Origin of Life, and the Law of Immortality." In this volume you will also find very many now and instructive diagrams. Price, $1.50 ; postage, 20 cents. THE PRESENT AGE, AND INNER LIFE: Ancient and Modern Mysteries Classified and Explained. The best critics have pronounced this work one of the most classically pure of all the volumes of the author. It abounds with thrilling passages; and no one can fail to bo instructed by the systematic " classification " of all the wonderful develop- ments of modern days. The work is, in itself, almost a demonstration of the claims of Spiritualism. Price, $1.50 ; postage, 20 cents. THE PENETRALIA. This work, which at the time was styled by the author, "the wisest book " from his pen, deserves to be brought prominently before the American public. The importance of the subjects considered, and the peculiarly terse and original style in which they are handled, combine to give the book a most noticeable character. While the topics are mainly theological, many questions of practical interest and value are answered, thus rendering the volume an acquisition to the student and phi- jibsopher, as well as the theologian. Price, $1.75; pcfetage, 24 cents. THE HARBINGER OF HEALTH: Containing 1 Medical Prescriptions for the Human Body and Mind. This new and rare volume contains more than three hundred prescriptions for the treatment and cure of over on* hundred different diseases, and forms of disease, Incident to mankind in all parts of the world. The author's prescriptions are given in the light of the "Superior Condition." The Harbinger of Health has never failed to awaken intense interest in the minds of the most intelligent of the Medical Pro- fession, and it is invaluable to the general reader, containing as it does, information concerning methods of treatment hitherto unknown to the world, and imparting im- portant suggestions respecting the Will Power and the Self-llealing Energies, which are better than medicine. It is a plain, simple guide to health, with no quackery, no humbug, no universal panacea. Price, $1.50 ; postage, 20 cents. ANSWERS TO EVER-RECURRING QUESTIONS FROM THE PEOPLE. During the period which has elapsed since the publication of the author's work entitled the " Penetralia," a multitude of questions have been propounded to him. From this list of several hundred interrogatories, those of the most permanent inter- est and highest value have been carefully selected, and the result is the present volume, comprising well-considered and intelligent replies to more than two hun- dred important questions. It is believed by hundreds that this work is one of the most interesting and useful volumes that has been issued. It invites the perusal not only of those vitally interested in the topics discussed, but of all persous capable of putting a question. It awakens inquiry and develops thought. The wide range of subjects embraced can be inferred from the table of contents. An examination of the book itself will reveal the clearness of style and vigor of method characterizing the replies. Price, $1.50 ; postage, 20 cents. MORNING LECTURES: Twenty Discourses, delivered in the City of Nbw York, in the Winter and Spring of 1863. This volume is overflowing with that peculiar inspiration which carries the reader into the region of new ideas. The discourses are clothed in language plain and forcible, and the arguments and illustrations convey conviction. Among the subjects treated are:— "The World's True Eedecmer;" "The End of the World;" "The Eeign of Anti-Christ;" "The Spirit, and its Circumstances;" " Eternal Value of Pure Purposes ;" "Wars of Blood, Brain, and Spirit;" " False and True Educa- tion ;" " Social Life in the Summer Land ;" &c. This volume of pfain lectures is just the book to put into the hands of skeptics and new beginners in Spiritualism. Price, $1.50 ; postage, 20 cents. A STELLAR KEY TO THE SUMMER LAND. Part I. Illustrated with Diagrams and Engravings of Celestial Scenery. The author has heretofore explained the wonders of creation, the mysteries of science and philosophy, the order, progress, and harmony of Nature in thousands of pages of living inspiration. He has solved the mystery of death, and revealed the connection between the world of matter and the world of spirits. Mr. Davis opens wide the door of future human life, and shows us where we are to dwell when we put aside the garments of mortality for the vestments of angels. The account of the spiritual universe; the immortal mind looking into the heavens; the existence of a spiritual zone— its Possibilities and probabilities— its formation and scientific cer- tainty ; the harmonies of the universe ; the physical scenery and constitution of the Summer Land — its location, and domestic life in the spheres, are new and wonderfully interesting. Price, $1.00; postage, 16 cents. ARABULA; OR, THE DIVINE GUEST. This fresh and beautiful volume is selling rapidly, because it supplies a deep reli- gious want in the hearts of the people. Best literary minds are gratified, while truly religious readers are spiritually fed with the contents of this volume. All who waut to understand and enjoy the grand central truths of the Harmonial Philosophy, anO all who would investigate the teachings and religion of Spiritualism, should read this inspired book. It contains a New Collection of Gospels by Saints not before canonized, and its chapters are teeming with truths for humanity, and with fresh tidings from the beloved beyond the tomb. The names of the new Saints are: — it Kishis, St. Menu, St. Confucius, St. Siaraer, St. Syrus, St. Gabriel, St. John, St. Pneuma, St. James, St. Gen-it, St. Theodore, St. Octavius, St. Samuel, St. Eliza, St Emma, St. Kalph, St. Asaph, St Mary, St Selden, St Lotta. Price, $1.50; postage, 80 cents. THE MAGIC STAFF: An Autobiography of Andrew Jackson Davis. "This most singular biography of a most singular person," has been extensively read in this country, and is now translated and published in the German language. It is a complete personal history of the clairvoyant experiences of the author from Ms earliest childhood to 1S56. All important details are carefully and conscientiously given. Every statement is authentic and beyond controversy. In this volume (including the autobiographical parts of "Arabula" and "Memoranda" which enter largely into the author's personal experiences), the public will find a final answer to all danders and misrepresentations. Thousands of copies of the " Magic Staff" have been sold in the United States, and the demand, instead of being supplied, is increasing. Price, $1.75; postage, 24 cents. MEMORANDA OF PERSONS, PLACES, AND EVENTS: Embracing- Authentic Facts, Visions, Impressions, Discoveries in Magnetism, Clairvoyance, and Spiritualism. This volume of transcripts from the observation and experience of Mr. Davis will be welcomed with great pleasure by his tens of thousands of readers, in which they will find a great variety of those fresh and fleeting "impressions" of the inspired seer, carefully set down by his own hand for a period of over twenty-two years, that can not but let them further than ever into his own nature, and the mys- terious realms which his vision is permitted to penetrate and search. There is a peculiar freshness about this latest book from Mr. Davis that makes it specially attractive to the general reader. His off-hand characterization of persons of note will strike all as peculiarly apt and effective. In iact, it is a sort of mirror for all to look into. This volume should be read by all who have perused the "Magic Staff." The Appendix, containing the fine translation of Zschokke's tale of the " Transfig- uration," will attract all to its perusal, since it illustrates the curative powers of human magnetism, and the spiritual b»-auty and purity of the superior condition. This book is also paiticularly valuable to history, because it contains a chapter written by Mary F. Davis, concerning the "Introduction of the liariuonial Phi« losophy into Germany." Price, $1.50; Postage, 20 cents. 6 THE PHILOSOPHY OF SPECIAL PROVIDENCES. This is a small pamphlet of fifty-five pages, but is living with thought. The author considers the question, "Are there Special Providences ?" and no one can fail to be instructed and elevated by its perusal. The pamphlet contains Two Visions, and An Argument. Price, 20 cents. THE PHILOSOPHY OP SPIRITUAL INTERCOURSE. Contents. — Truth and Mystery ; God's Universal Providence ; The Miracles of this Age ; The Decay of Superstition ; The Guardianship of Spirits ; The Discern- ment of Spirits; The Stratford Mysteries; The Doctrine of Evil Spirits; The Origin of Spirit Sounds; Concerning Sympathetic Spirits; The Formation of Circles; The Resurrection of the Dead; A Voice from the Spirit Land; The True Religion. In this thrilling work the reader is presented with an account of the very wonderful Spiritual Developments at the house of the Rev. Dr. Phelphs, of Stratford, Connecticut; and besides these, the work is replete with similar cases in all parts of the country. This work is completed by its sequel, entitled * Present Age and Inner Life.'" Price, in paper, 60 cents; cloth, $1.00 ; postage, 16 cents. FREE THOUGHTS CONCERNING RELIGION. This pamphlet contains short arguments, fresh and vigorous, substantiated by plain historical and geological facts, against the popularly received idea that the " Bible is the word of God." Infallibility is demolished, and creeds finely pulverized in the mill of truth. As a little pamphlet, it is calculated to "stir up thought" in a bigoted neighborhood. We recommend "Free Thoughts Con- cerning Eeligion." Price, 20 cents. THE HARMONIAL MAN. Contents.— How shall we Improve Society? The Influence of Churches; The Necessity of Organic Liberty; Mankind's Natural Needs; The Means by which to Secure Them; The Philosophy of Producing Rain ; A Statement of Popular Theories; The Causes of Rain Explained ; The Philosophy of Controlling Rain; Answer to Scientific Objections; Plagiarism; Clairvoyance Illustrated; What will People Say; The Pirate's Simple Narrative. The contents of this little work are designed to enlarge man's views concerning the political and ecclesiastical condition of our country, and to point out, or at least to suggest, the paths of reform which the true Harmonial Man shall tread. We might add many commendatory notices of the press, but it is deemed sufficient to give the reader an idea of the work, bj publishing its table of contents. Those who know Mr. Davis 1 stylo of treating his subjects, will not need to be informed that this little book is full of important thoughts. Price, in paper, 50 cents ; cloth, 75 cents : postage, 16 cents. THE APPROACHING CRISIS: A Review of Dr. Bustmell's Lectures on Supernaturalism. Tho great question of this age, which is destined to convulse and divide Protest- antism, and around which all other religious controversies must necessarily revolve, Is exegetically foreshadowed in this Review, which is composed of six discourses delivered by the author before the Ilarmonial Brotherhood of Hartford, Connecticut. It is affirmed by many of the most careful readers of Mr. Davis's works, that the best explanation of the " Origin of Evil," and of " Free Agency," is to be found in this Review. Price, cloth, $1.00; postage, 18 cents. THE HISTORY AND PHILOSOPHY OF EVIL. The headings of the chapters in this pamphlet give an idea of its purport, viz. : — I. The Unity of Truth ; II. The Anti-Human Theory of Evil ; III. The Inter-Hu- man Theory of Evil; IV. The Super-Human Theory of Evil; V. The Spiritual Theory of Evil ; VI. The Ilarmonial Theory of Evil; VII. The Cause of Civiliza- tion ; VIII. The World's True Saviour Discovered; IX. The Ilarmonial Cure of Evil. The whole question of evil — individual, social, national, and general — is fully analyzed and answered by the author in this compact pamphlet. It has been exten- sively circulated, and is highly prized by all intelligent readers on both sides of the Atlantic. Price, in paper, 50 cents; cloth, 75 cents; postage, 12 cents. DEATH, AND THE AFTER LIFE. This little work contains three Lectures, and a Voice from the Summer Land. The t:.lrs are: — I. Death, and the Alter Life; II. Scenes in the Summer Land ; III. Society in the Summer Land; IV. Voice from James Victor Wilson. Thousands of this new and consoling pamphlet have been published and sold. In the sick-room, where spiritual consolations are required, or in the hands of the lonely and bereft, this work is effective. Price, in paper, 35 cents; cloth, 50 cents ; postage, S cents. THE CHILDREN'S PROGRESSIVE LYCEUM. A Manual, with Directions for the Organization and Management of Sunday Schools, adapted to the Bodies and Minds of the Young, and containing Roles, Methods ; Exercises, Marches, Lessons, Questions and Answers, Invocations, Silver 8 Chain Eecitations, Hymns, and Songs. If any doubt that this Lyceum movement is an inspiration, let them stand among the groups a single day; let them feel the holy influences that fall in showers from the higher spheres ; the uprisings of the soul, as involuntarily it answers to the call from its true home; the inspirations that fall upon the heart like angel breathings, thrilling each string with melody, and filling the whole being with a yearning for God and Heaven. Hundreds of these beautiful " Children's Lyceums" have been organized during the past year, and thousands of juveniles and youths of both sexes have embarked on the great journey of progres- sion. This Manual is a chart to indicate the best methods in the grouping and educat- ing process. Price, 70 cents; postage, 8 cents; for twelve copies, $8.00 ; for fifty copies, $30.00 ; and for one hundred copies, $50.00. We have also published an ABRIDGED EDITION OP THE LYCEUM MANUAL, Comprising all the Rules, Marches, Lessons, Silver Chain Recitations, Hymns, Songs, &c, printed on good paper, and firmly bound in cloth, at 40 cents per copy, and 4 cents postage if sent by mail ; for twelve copies, $4.00 ; for fifty copies, $16.00 ; and for one hundred copies, $28.00. The whole set (twenty-two volumes) $24.00; a most valuable present for a library public or private. We have also a large Lithographic Likeness of the Author. Price, $1.25. t^° On receipt of $24.00, we will carefully and securely pack and ship, to order, one copy of each of these works, and also one lithographic likeness. J£3f* When drafts on Boston or New York can not be procured, we desire our pa- trons to send, in lieu thereof, a Post-Office money order. Post-Office orders are alv\ ays safe, as are registered letters under the new law. Send all orders to WILLIAM WHITE & 00., Publishers, Banner of Light Office, 158 Washington Street, Boston, Mass. Hew York Agents : American News Company. S3 9 66 Deacidified using the Bookkeeper process. Neutralizing agent: Magnesium Oxide Treatment Date: Nov. 2004 PreservationTechnologies A WORLD LEADER IN PAPER PRESERVATION 111 Thomson Park Drive Cranberry Township, PA 16066 (724)779-2111 ■l fflm m »l( i H 4 LIBRARY OF CONGRESS 012 902 963 8