THEORY PNEUMATOLOGY; IN REPLY TO THE QUESTION, WHAT OUGHT TO BE BELIEVED OR DISBELIEVED CONCERNING PRESENTIMENTS, VISIONS, AND APPARITIONS, ACCORDING TO — - Star*, %mmn, mtit Irriptar*. BY X y N; ■ DOCT*. JOHANN HEINRICH JUNG-STILLING. // TRANSLATED FIIOM THE GERMAN, WITH COPIOUS NOTES, BY SAMUEL JACKSON. FIRST AMERICAN EDITION, EDITED BY REV. GEORGE BUSH. NEW YORK: J. S. REDFIELD, CLINTON HALL, CORNER OF NASSAU AND BEEKMAN STHEETS. z . 6, i /. /? r/ >v> e^f** C'*/os9* a Entered according to Act of Congress, in the year 1851, By J. S. REDFIELD, in the Clerk's Office of the District Court of the United States, in and for the Southern District of New York. STEREOTYPED BY C. C. SAVAGE, 13 Chambers Street, N. Y. I PREFACE, BY THE AMERICAN EDITOR. It is scarcely possible for one who assumes to treat, at the present day, of the spiritual world — its phenomena and laws — to regard it as an utter terra incognita, or as a mere theme of theory. The time has been when this was the case ; when guess-work took the place of scientific induction, and a man was deemed to have met the demands of the subject by the ex- ercise of a shrewd or fertile imagination. As in the case of the natural world, speculation preceded science, and ingenious men could sit in their closets and theorize upon the formation of the mundane system, without any appeal to the facts of geology — so a similar process of spiritual cosmogony has been in vogue in ages past. Regarding the unseen as a field of boundless conjecture, its realms have been peopled by the creations of Fancy ; and as Fancy has appealed, so Fancy has responded. The voice and verdict of Reason have not been pronounced, nor has any decided practical influence been exerted by the most voluminous masses of speculation on the general subject. But a change has come o'er the spirit of the times ; and as the science of Geology has supplanted the dreams of Cosmogony, so the onward course of things has brought us to a point where the ideal in psychology and spirit-lore is bound to give place to the rational and the real. Unexpected developments in this region have wrought a wide-spread conviction, not only that there is a world of spirits, but that it exists in a far closer proximity to the sphere of the natural than has been previously imagined. A man can not now well sit at ease and speculate upon the iv PREFACE. world of souls as removed to an illimitable distance, and conse- quently making inaccessible any test of the soundness of his conclusions, but he is compelled to reason and to write un- der a deep consciousness of the presence and the pressing down, as it were, of that world of mystery upon the sensuous plane of the present life. From sources that originally pre- sented little but food for ridicule, a strong light has issued forth, and shed itself upon the dense darkness enshrouding man's psy- chical economy, and disclosing more or less those hidden links which connect his existence here with his existence hereafter. With whatever incredulity and contempt the alleged phenom- ena of Mesmerism were at first greeted by the scientific and the religious world, the concession has at length been fairly though laboriously won, that there is a grand and momentous truth involved in them, bearing directly on the inner constitution of our being. The evidence on this score has been for some few years constantly accumulating and adding itself to the proofs drawn from somnambulism, religious ecstasy, epileptic trance, and other abnormal conditions, to say nothing of the unequivo- cal testimony of Holy Writ, of the possibility of converse with the spirits of the departed. The influence of mind upon mind, the communication of ideas from one to another when the par- ties stand in magnetic relation with each other, and the occa- sional entire subjection of the one to the will of the other, has been established beyond question ; and in these phenomena it has not been difficult to recognise a preintimation of the mutual intercourse of spirits in the other life, and the possibility of that between the denizens of two worlds. The establishment of the reality of this intercourse between the two grand spheres of human existence — the spiritual and the natural — is the dominant scope of the present work, the production of one of the choicest spirits of his age, and who has left a memory deeply revered among his German countrymen. A cotemporary, associate, and personal friend, of some of the distinguished literati of his era, among whom were Goethe ;i!ul Herder, he is yet known rather as the humble and fervent disciple of the Cross, than as the fellow of philosophers who PREFACE. v made little of the oracles of a Divine Revelation compared wiih the inspiration of their own lofty Rationalism. Stilling* on the other hand, did not scruple to avow himself of the Pietistic school ; and his charming Autobiography discloses a life of simple, trustful, loving, joyful submission to the Divine Provi- dence, persisted in through a series of difficulties, trials, priva-J tions, and distressing crises, relieved from time to time by the most marked interpositions, such as are scarcely to be paralleled in the whole range of recorded religious experience * It is in this character, which is especially conspicuous in the present work, that he is so greatly endeared to the devout classes of Germany, among whom his name is almost a household word. Yet, that he was a man of high order of intellect, and entitled to rank among the first metaphysical writers of his age, is abun- dantly evinced, not only by the fine philosophic vein that runs through the present treatise, but by the dominant cast of all his voluminous publications. His was pre-eminently an intui- tive mind, distinguished by a quick and easy mastery of all spiritual truth, and the ground of this is to be sought in the fact that the affectional element predominated in his nature, and from the ardor of love is evermore evolved the activity and keen perception of the intellect. The grand object of the work is, first of all, to overthrow the system of Materialism and consequent Infidelity, which is ever prevalent in proportion to the sensuousness of the age ; sec- ondly, to accumulate a long and strong array of undeniable facts in the department of the supernatural, and to place them upon their proper basis, which can never be out of season ; thirdly, to cast a clear and convincing light upon the state of the soul after death, in regard to which the most inadequate notions prevail ; and, lastly, by the variety of solemn consider- ations presented, to promote personal holiness in heart and life. The work is, therefore, one of universal interest, as such is the character of its subjects : and it is not easy to conceive that a candid perusal of its pages shall fail to work in the reader's * See " The Autobiography of Heinkich Stilling," translated by S. Jackson, and published by the Harpers in 1848. vi PREFACE. mind a conviction of its deep importance, as well as of its signal ability. The subject may perhaps be justly deemed to have been hitherto somewhat unpopular, and it is one which, from its pe- culiar nature, is easily made a theme of ridicule and banter, and thus may be brought into ill repute with even serious minds, while the learned and the subtle deem it a realm too mystic and shadowy to invite their researches, even with a view to confute its assumptions. On all hands it is prone to be regarded as a subject on which there is no possibility of gain- ing tangible and reliable testimony. But it is in vain to argue against well-authenticated facts, or, from merely natural data, to judge of that which is spiritual. The laws of human evi- dence will be grossly outraged if the facts here recorded are set aside as valueless. Questions of life and death have been decided upon testimony no more valid than that which is here brought together in support of the fact of intercourse between the dwellers of the inner and the outer world. Indeed, we may say that there is scarcely an individual who passes through life without having either experienced something of the kind him- self, or having the experience of others confirmed to him by evidence which he could neither gainsay nor resist. Although, therefore, a work of this nature will be quite sure to encounter the skepticism of many who will attribute all such alleged mani- festations as are here treated to a disordered imagination or to visual illusion, and accordingly be disposed to regard with con- tempt the serious consideration of the subject, yet multitudes there doubtless are who will welcome a work professing to draw aside the veil which has hitherto curtained from human view the sublime realities of another world, and fortifying its positions witli such a powerful array of facts and reasonings. a. b. New York, March 1, 1851. CONTENTS. Introduction. Belief of all Nations, in every Age, in Invisible Influences page 1 The Objects of this Belief corresponded with the National Character 1 Hence the Doubts of the Existence of a World of Spirits 1 Refutation of these Doubts, and Proofs of the Reality of a World of Spirits 2 The Bible the genuine Source of Truth 2 Various Parties with respect to the Belief of it 2 The First Party receives the Holy Scriptures as a Divine Revelation 2 The Second Party subjects the Bible to the Criticism of Reason, and reduces everything to mere Morality 3 The Third Party believes nothing at all — it is the most prevalent in the present day 3 The Intention of this Work has Reference to all these Parties 3 My Motives for it 3 The First Party is shown that, among so many thousand Deceptions, there are, notwithstanding, real Apparitions 4 The Second Party must not regard everything inexplicable as Natural — the Causes of the most dreadful Enthusiasm 4 Mistakes of the Third and Fourth Parties, and the various Motives by which they are actuated , 4-6 CHAPTER I. — Examination and Refutation of the Principles of Materialism. Dreadful Abuse of the Belief in Presentiments and Apparitions of Spirits among Jews and Heathens 7 Ratification thereof by Christ and his Apostles 7 Ideas of the first Christian Churches of the Invisible World 7 Their Ideas of the Solar System 8 Of the Abode and Influence of good and evil Angels and departed Souls 8 Accordance of these Ideas with the Bible, and the then prevalent Platonic Phi- losophy 8 The Pride and Ambition of the Clergy was the Cause why all these Ideas de- generated into dreadful Errors and Abuses 9 The chief Source of the most senseless Superstition — its Overthrow not accom- plished by denying the Truth 10 viii CONTENTS. Overthrow of the ancient Ptolemaic Solar System by the Copernican page 10 Scruples with reference to this 10 Consequences of the Reformation, and renewed Mistakes 10 New Philosophical Systems — The Copernican System established — Prejudicial Consequences of this System with regard to the Christian Faith 11 Consoling Assurance with respect to these Consequences 11 Inconsistent Conduct of the Clergy at all these Discoveries 12 Origin of Materialism and Fatalism 12 The World a Machine — Its Self-Existence, which needs no Divine or Invisi- ble Influence 13 Attempt of Philosophers to unite their Mechanical System with the Free Will of Man 13 Hence the System of the best of Worlds — Its Absurdity 13 Horrible Consequences of this System, and yet it continues the Guiding Star of modern Enlightening, which leads to Destruction 14 Leibnitz, the Inventor of this System, did not forebode its results 15 His Theodice 15 Not all the Disciples of this System are so deeply sunk, but are yet on the way to it 15 Hinderances in the way of my Theory of Pneumatology 15 They must be removed 15 To these belong the Mechanism of the World, which needs neither God, nor Angels, nor Spirits 15 Notwithstanding all these Discoveries, the Common People adhere to their Faith and S uperstidons , 16 The Light of modern Philosophy discovered Superstition in all its Nakedness. 16 It was overthrown, but Faith along with it 16 Balthazar Becker and Thomasius 16 Basis on which the Assailers of Superstition and Faith erect their Batteries.- 16 Atheism its Result 17 Pretended Proof that there are neither Good nor Evil Angels 17 Difficulty in the Explanation of Human Nature 17 Doctrine of Indivisibility and Predetermined Harmony 17 The present System, that the Soul can do nothing without the Body 18 Melancholy and comfortless Consequences of this System 18 Development of the erroneous fundamental Principles of Materialism 18 Accomplishment and Proof of this Development 18 Our Ideas of the Visible World depend solely upon the Organization of our Organs of Sense 18 The Organs of Sense are conscious of Things in Time and Space — Both are their own Modes of Perception 19 God alone views the World as it really is, but not in Time and Space — there- fore neither of them exist in Nature 19 Divine Origin of the Organization of Human Nature 20 Caution against Idealism 20 Proof of the Assertion in the Paragraph preceding the last 20 W hat the Sensible World is 20 For this we are organized — To this belongs the Copernican System 20 But for the Super-Sensible World, the Bible Idea is the true one 21 CONTENTS. ix The Mechanical System is onr sure Guide in the Sensible World, but is Death and Destruction in the Super-Sensible page 21 The Plan of the best World is a childish Idea 22 Mode of acting with respect to the Divine Counsels 22 The Sensible World consists of Beings which are entirely unknown to us.... 22 Intimate Connection of the Super-Sensible with the Visible 22 Light is the Medium 23 Division of the whole Creation into the Sensible or Visible World, and the In- visible or World of Spirits 23 Man enters the latter at Death 23 The Inhabitants of the World of Spirits, who are in the two Kingdoms, consist of Good and Evil Angels and Human Souls 23 Their Influence on the Invisible World 23 The System of Materialism rejected, and the free Theocratic System put in its place 23 CHAPTER II.-^Remarks upon the Nature of Man. Warning against soaring too high 25 Good and Evil Angels act upon the Visible World, but our Reason and Senses are seldom conscious of it 25 Proof that Mankind are by no means referred to these Influences, but solely to the Divine Government 26 The Actio in Distans is unnatural in the Visible World, but natural in the In- visible 26 Sense of the terms Foreboding and Presentiment 26 Correct Idea of the Human Body in former Times 27 Total Ignorance of the Soul, and how it operates upon the Body 27 A newly opened Source of Knowledge 27 Animal Magnetism — Its Origin, Abuse, and Truth 27 Assured Sources of its Correctness and Certainty 27 Limitation to undoubted Results 28 Somnambulism 28 Exaltation of the Powers of the Soul 28 Seeing from the Region of the Heart 29 Radiant Atmosphere around the Magnetizer, and looking into his Interior 29 Perception of others through the Magnetizer 29 Rapport — Perfect, exalted Consciousness — Reading from the Region of the Heart 29 Remarkable Book on the Inward Man 30 Account of an extremely interesting Somnambulist at Lyons 30 Remarks on the foregoing Account 32 Somnambulists read the Thoughts in the Souls of others 32 An Example of this 32 They attain an Insight into the World of Spirits, bring astonishing Intelligence thence, and know what takes place at a Distance 33 The most uninformed Somnambulists attain in their Bodies a correct Acquaint- ance with their Disease, and prescribe the most effectual Remedies for it. .. 33 Somnambulists often act like Sleepwalkers, but in a more perfect manner 31 x CONTENTS. Notwithstanding the greatest Physicians are convinced of all this, they do not dare to act upon it, because it contradicts their System page 34 Of Ether — The Theories of Light and Sound are inadmissible and unsatisfac- tory 34 Proof that Ether is the Uniting Medium between the Visible and Invisible World 35 The Nervous Power or Animal Spirit is Ethereal 35 How this Light-Being and the Rational Soul unite in the Body 36 Three component Parts of Man — Body, Light-Covering, and Spirit 36 The two latter constitute the Human Soul 36 More minute Description of the Human Soul— Half Animal, half Angel 37 The Soul is naturally not visible 37 The Somnambulists see it as an azure blue glimmer of Light 37 Its Atmosphere about the Body 37 The Soul works naturally through the Medium of the Brain and the Nerves — In the Magnetic State, without either 37 In the latter State, the Soul operates in a much more lively and exalted Man- ner than in the former 37 It expeiiences nothing of the Visible World, except in Itapport 38 It is incomprehensible, that these remarkable Discoveries are not taken advan- tage of psychologically 38 The Eternal Spirit must have a Medium by which it feels and is felt — This is Ether 38 Inferences drawn from Magnetic Experience : 38 They prove the Existence of a Covering of Light — that the Soul possesses the Body merely for the Visible World, and, without it. is much more perfect, &c. 38 What passes in the Soul at Death 39 The Objection refuted, that the Somnambulists use the Nerves and the Brain.. 39 Further important Conclusions regarding the State of the Soul after Death 40 Hysteric and melancholy Trances are nothing more than a naturally-produced Somnambulism 40 All Visions, Revelations, and Prophecies, which occur in this State, are nothing but the Consequences of Somnambulism ; and not Divine, but the Effects of Disease 40 Causes of a natural Magnetic Sleep 41 Carnal Affection one of its fruitful Sources 41 Several remarkable and dreadful Instances of it 42 Substantial Proof that the holiest Souls in this State are not secure against De- ception ^ . 43 Important Destiny of Man, and the Duties resulting from it , 44 Singular Effects of Nervous Disorders ,. 44 Appearances in a waking State, as well as in Trances, from natural Causes. .. 45 Appearances from the Invisible World 45 The Boundaries of both 45 Even the most sacred and sublime Appearances may be the Effects of a dis- eased Imagination 45 Its lamentable Consequences 45 The highest kind of Apparitions founded in the Nature of Man, is when the Individual is able to t-how himself elsewhere, while ajive in the Body 46 CONTENTS. xi Very remarkable Occurrence in America page 46 The Circumstance explained, and ltemarks upon it 48 Several Degrees of Detachment of the Soul from the Body 48 Sleep — Dreams — Sleepwalkers 43 Trances of hysterical and hypochondriacal Individuals 49 Complete Detachment in Death 49 In one Person this D etachment is easier than in another 49 Secret Means for attaining it 49 More minute and lucid Explanation of the Occurrence in America 50 On Self-Appearances, when any one sees himself 51 Imaginary Apparitions 51 The Question decided where Natural Appearances cease, and those from the Invisible World commence 51 On the capability of entering into Connection with the Invisible World in this Life 52 The longing of certain departed Souls for this Intercourse 52 Nature of the Invisible World, and its Situation 52 Hades 52 Departed Souls are as much afraid of the Apparitions of the Living, as the lat- ter are of them 53 Wherein the capability of Intercourse with Spirits consists 53 Swedenborg's History 54 He was no Deceiver 54 Proof that his affair with the Q,ueen of Sweden is true 55 His announcing at Gotteuburg a Fire taking place at Stockholm 55 He shows a Widow where her deceased Husband had deposited a Receipt .. 55 Remarkable and authentic Account of what passed between Swedenborg and a Merchant of Elberfeld 56 What is Truth and Error with respect to Swedenborg 58 Note by American Editor — More recent Views of Swedenborg's Character... 58 Incontestable Conclusion respecting the Nature of Man 59 Caution against the Invisible World — How to act in such a case 62 CHAPTER III. — On Presentiments, Predictions, Enchantments, and Prophesying. Real Presentiments 63 Developed Faculty of Presentiments 63 Witchcraft 63 Predictions, and real Divine Prophecies 63 Real Presentiments 63 Remarkable Presentiment of the late Professor Boehm 64 Philosophical Explanation of this Presentiment refuted 65 True and Biblical Explanation of real Presentiments 65 Incomprehensible Absurdity of Materialism 66 Remarkable Presentiment of my late Principal, Mr. Spaniar 66 Its Certainty 67 Objection refuted 68 Madame do Beaumont's Account of a remarkable* true Presentiment 63 xii CONTENTS. Another of a Housekeeper, who foreboded that an Arbor would be struck by L ightning PAGE 69 Presentiments— the Object of which is not easily ascertained 70 Von B renkenhof 's Dream 70 Probable Object of this Dream 71 Very remarkable Prophetic Dream of the Princess Nagotsky, of W arsaw 72 Three similar Dreams regarding the Lottery by Dr. Knape 73 Presentiments communicated by a pious Preacher 78 Reflections upon such apparently aimless Dreams 79 Insufficiency of Materialism in the Explanation of these Facts 80 Substantial Deductions from this dark affair 80 Principles of my Theory of Pneumatology, and of real Presentiments 81 Aimless Forebodings and Dreams 88 What the Faculty of Presentiment is — Its Development 88 How the Faculty of Presentiment operates 89 Lasting general-developed Faculty of Presentiment — Several kinds of such Persons 90 The first kind is, when the Faculty of Presentiment is developed by the Prac- tice of Godliness 90 The Danger of this State, and how those have to act who find themselves in it 91 The Conduct of others in such Circumstances 91 Very important Caution regarding such extraordinary Gifts 92 Remarkable Faculty of Presentiment in Madam W., of S 93 Reflections upon it 90 Confirmation of my Theory 96 Magic — Warning against it 97 Apparition of Admiral Coligny 98 Most remarkable Prediction of M. Cazotte, at Paris, in the year 1788 98 Proof of the Truth of this Narrative 104 An Addition to it, and to the Proof of its Truth 105 Reflections, Conclusions, Warnings, &c 107 Second-Sight — a Consequence of a developed Faculty of Presentiment 109 A singular Instance of this kind in the Province of Nassau 110 Another from the Westphalian County of Mark Ill Explanation of Second-Sight; being a Consequence of a developed Faculty of Presentiment , 113 Duty of the Police with respect to it 113 Explanatory Remarks on Second-Sight 113 Materialists not only deny all Phenomena from the Invisible World, but also brand them with Infamy, because they are experimental Proofs of the Chris- tian Religion 114 Elucidation of this Proof 115 What is incumbent on such Occasions 115 Causes why such-like Apparitions are so seldom inquired into 116 How the true Christian ought to act in this Case 116 An important Remark 117 On Witchcraft and Enchantment — their Possibility 117 On the Power of Satan — He can now injure no one, except by the Man's own Fault 118 CONTENTS. xiii No more can Witches and Magicians page 119 Origin and History of Witchcraft 119 An instructive Narrative, explanatory of this dark affair 121 Such suspicious Characters should be dealt with in a rational and Christian-like Manner 122 The accusing anyone of Witchcraft a horrible and yet not uncommon Crime.. 122 Remarkable Account by Eckhartshausen of the Effects of certain Perfumes.. 123 Appearances over Graves — probably Resurrection-Germs 126 Note by American Editor, on " Resurrection- Germs" 126 Why Magic Potions, Perfumes, &c, are prejudicial to Health 127 Various Means used by Heathen Nations to pi-ocure Intercourse with the Invis- ible World 127 All these Acts were forbidden by the Mosaic Law 128 The Witch of Endor, Saul, and Samuel 123 Extremely important Results of my Theory of the developed Faculty of Pre- sentiment 128 Exhortation to Prudence with regard to the Times that are approaching 129 Proof that the real Bible-Miracles were not wrought by Magnetism, &c 131 Proof that the developed Faculty of Presentiment must by no means be con- founded with the Gift of Prophecy 131 Real Character of the Prophets and their Predictions 135 My Ideas of Balaam 136 CHAPTER IV. — On Visions and Apparitions. Superstition has caused Accounts of Apparitions to be received with Ridicule; but all do not proceed from Superstition 137 Proof of the Possibility and Reality of Apparitions of Spirits, against Philoso- phers and Theologians 13-8 What I mean by Visions 138 Rule by which a Vision may be distinguished from a real Apparition 139 Very remarkable Apparition of a Spirit that seeks to induce one of its Descend- ants to dig for Treasure, and leaves striking Marks of its Presence on a Bible and Handkerchief 140 An important Appendage to this Narrative 158 Proof of its Authenticity 159 Explanation how the Seer's Faculty of Presentiment became gradually devel- oped, by which Difficulties are cleared up 160 Dreadful State of a departed Spirit, which is still fettered by Attachment to E arthly Things 161 Proof that the Requests of the Spirit were improper, and that the Seer was iu the right not to fulfil them 161 Illusive Appearances 162 Proof that Spirits possess a Creative Power 162 What would probably have been the result, if the Spirit had been obeyed 162 Explanation how the Spirit was able to read Writing 163 Important Inferences from the Fact that the Spirit, when angry or melancholy, streamed Fire from his Fingers 163 Why he appeared in the Clothes he commonly wore 164 xiv CONTENTS. Gradual Progress of Spirits after Death, with which their Appearance and Costume correspond page 164 On the Intercourse and Social Relations of departed Souls 165 Further Suppositions 165 Proof that both the Spirit and its Superiors were in Error 166 Well-founded Supposition that the Work of Redemption is carried on after Death 166 Remarkable Apparition, which proves that we ought not to be presumptuous with regard to the Invisible World and its Circumstances 167 Apparition of Augustus II., King of Poland, to Field-Marshal Von Grumbkow 168 Certainty of the Fact 170 Causes which might have induced the Soul of the King to appear to Grumbkow 170 Psychological Definition of the mode of Thinking and Imagining after Death.. 171 Whether we shall, after Death, contemplate the Works of Creation, and that in a superior Manner than at present 171 What is to be inferred from Self-Apparitions 1 72 Three Instances of it 172 Proof that no one ever died from a mere Impression of the Imagination 173 The possibility of it from violent Mental Emotions 173 It is supposed that our Friends, after Death, sympathize in our Fate, and are about us 174 Remarkable warning Apparition respecting the Duke of Buckingham 175 Remarks upon it 178 Why the Apparition did not appear to the Duke himself 179 Another Proof that our deceased Friends sympathize in our Fate, but often mistake in the choice of the Means of Help 179 Extract from a Letter regarding a very remarkable Apparition 181 Proof that it was no empty Vision 183 Proof that Hades ought not to be feared 184 What is requisite for this Purpose 184 State of a Soul to which Hades is painful 184 Means of attaining to Rest 186 Explanation of the Apparition mentioned in the Letter 186 Caution to the Seer of it 286 Observations and Instructions with respect to the Black Spirit 186 Further important Reflections regarding the Faculty of Presentiment and the Resurrection-Germ 187 Another Mode of proceeding in case of Apparitions 187 Narrative of the Apparition in the Caroline College, at Brunswick 1 88 Absurdity of the Efforts made by modern Philosophers to explain away this Fact, as well as every other of the same Nature 193 The true reason of it 193 The real Cause why Doerien appeared after his Death 194 Important Rules for dying Christians 194 Remarks upon (he Man without the Wedding Garment — Matt, xxli 195 Further explanatory Observations relative to this Apparition , 195 What is requisite to hoar a Spirit speak audibly 196 Remarks on the Creative Power of Spirits .*-.- 196 Swedenborg's Account of Spiritual Speech and Hearing (note).......,...,-, 196 CONTENTS. xv O pinion of the Conduct of Professor eder page 3 97 Very remarkable Apparition to Duke Christian, of Saxe-Eisenberg 197 Observations upon it 202 Caution respecting religious Intercourse with Persons of a different Sex 202 The Importance of being reconciled before entering the other World 203 How a departed Spirit may feel and distinguish between Heat and Cold, Light and Darkness 203 Inquiry why the Reconciliation of the two Spirits took place in the eartldy Stale 204 Proof of the melancholy Consequences produced in Eternity by absurd feelings of Rank 205 Important Rules of Conduct with respect to Rank 205 Particularly for Rulers 206 Application of these Ideas to the Apparition of the last two Spirits 206 Probable Reason why Prince Christian ordered himself to be buried in 0_uick- Lime 207 On Spirits that wander about without any Object 207 Remarkable Narrative of the Apparition of the Spirit of a Capuchin Monk 207 Admirable Courage of the Observer, which might have been dangerous to him 213 What he ought to have done 215 The Spirit of the Capuchin does not belong to the Class of merely noisy Spectres 216 Probable Reasons why the Spirit of the Capuchin acts the part of a Sackbearer 216 Why he was heard so dreadfully at the happy Death of a Protestant 217 Why the Spirit appeared twice in the Figure of a Capuchin, but did not let himself be seen by my Friend 217 Inconceivable Conduct of People at the Appearance of Spirits 217 Singular Remark, that Spirits have no Rest till their Remains are regularly interred 218 Such Requests proceed from mistaken Ideas 218 How to act in such Cases 218 A Hint of some importance, that it is proper to inter dead Bodies 219 Account of the celebrated White Lady, and where she appears 219 Authenticity and Truth of this Apparition 220 Two irrefutable Testimonies 220 Further Account where, how, and when the White Lady appears 220 She has only spoken twice 221 A peculiarly remarkable Apparition of the White Lady, occasioned by the neg- lect of a Charitable Institution 221 The White Lady is not in a State of Salvation, much less of Perdition 222 Her probable History and Parentage 222 Her name is Bertha Von Rosenberg, and she lived in the fifteenth Century 222 Her Marriage with Johann Von Lichtcnstein proves very unhappy — hence her mental bitterness, which hitherto prevents her Salvation 222 She is left a Widow, builds the Castle of Neuhaus, and institutes a yearly Feast for the Poor 223 Her Place and Manner of Appearing more precisely fixed 223 Probable Reasons why she wanders about, and occasionally appears 224 Her State is not desirable — She is still in Error 884 xvi CONTENTS. Apparitions of Spirits do not produce Amendment PAGE 224 Concluding Remarks 225 CHAPTER V.— Brief Summary. Review of the Theory of Pneumatology, and Inferences from it 226 NOTES. I. Scriptural Proof of Supernatural Influence upon Mankind 237 II. Remarkable Vision of the World of Spirits, recorded by Plutarch 238 III. Remarkable Instance of Involuntary Detachment of Soul from Body 210 IV. Visions of M. Nicolai— the Effect of Illness 246 V. Doctrine of Hades, or an Intermediate State, reviewed 250 VI. Incidents illustrating Swedenborg's Faculty of Presentiment 262 VII. Striking Instance of Presentiment 263 VIII. Prophetic Dream, related in the London Times of 16th August, 1828 .. 263 IX. Efficacy of Prayer for departed Souls 265 X. Rev. John Wesley's Account of an Apparition 268 XL The Marquis de Marcey's Views of Apparitions from the Invisible World. 269 XII. Views of Rev. John Wesley respecting Appearances from the Invisible World 272 Remarkable Case of Elizabeth Hobson 273 Apparition of the Laird of Cool 281 BIOGRAPHICAL SKETCH J. H. JUNG-STILLING, The distinguished author of the present treatise was born at Florenburgh, a village of Westphalia, in Germany, September 12, 1740. He was the son of humble but pious parents, and his Autobiography presents us with a series of interesting tableaux of his father's and mother's ancestors for one or two generations, among whom there seems to have reigned an almost primeval simplicity and innocence. In opening the pages of his Memoir, we feel our- selves like a person who has entered a venerable mansion, to the occupant of which he is about to be introduced, but while his host is preparing to re- ceive him, he is ushered into a gallery hung with family portraits, the origi- nals of which, their names and histories, are detailed more or less minutely by some one in attendance, till, by the time the master of the house appears, the stranger feels himself measurably acquainted with the whole circle. The mother of Heinrich, one of the choicest spirits of the group, died in the early childhood of her son, and the care of his tender years devolved henceforward upon the widowed father. His management, though prompted by a conscien- tious desire to discharge his every duty as a Christian parent, was not of the happiest influence upon the finely-moulded character of the child. His sanc- tity was stern and severe, and a certain coldness of demeanor tended to chill the gushingly genial and affectionate nature of young Heinrich. He was a boy of vivid imagination, of exquisite nervous organization, of great sensi- bility, and a spirit that required a more delicate tact in developing his peculiar genius than his honest and pious father possessed. For some years after the death of the gentle Doris, his wife, the endeavors of Wilhelm Stilling, the father (says the son in his Memoir), " were directed, first, to the supply of his t necessities, by means of his trade as a tailor; for he gave a considerable sum \ weekly to his parents for the board of himself and his child ; next, to quench every inclination of the heart which had not reference to eternity ; and finally, ^ also to educate his son in the same principles, which he imagined to be true and firmly founded. He rose at four o'clock in the morning, and began his work; at seven he awoke his little Heinrich, and reminded him in a familiar manner of the goodness of God, who had watched over him, by bis angetei during the night. ' Thank him for it, my child,' said Wilhelm, while dressing the boy. When this was done, he was made to wash himself with cold water, and Wilhelm then took him with him, shut the room-door, and fell on his xviii BIOGRAPHICAL SKETCH OF knees with him at the bedside, and prayed with the utmost fervor of spirit to God, during which the tears often flowed copiously to the ground. The boy then had his breakfast, which he was obliged to take with as much decorum and order as if he had been eating in the presence of a prince. He had after- ward to read a small portion of the catechism, and gradually learn it by rote ; he was also permitted to read old and pleasing tales, adapted to the capacity of a child ; some of which were religious, and others of a worldly nature, such as 'The Emperor Octavian, with his Wife and Son;' 'The History of the Four Children of Haymon ;' « The Beautiful Melusina,' and the like. Wil- helm never permitted the boy to play with other children ; but kept him so secluded, that in the seventh year of his age he knew none of the neighbors' children, though well acquainted with a whole row of fine books. Hence it was, that his whole soul began to delight in that which was ideal ; his imagi- nation was excited, because itTiad no other objects than ideal persons and actions. The heroes of old romance, whose virtues were described in an exag- gerated manner, fixed themselves imperceptibly in his mind as so many objects worthy of imitation, and vice was in the highest degree repugnant to him. But because he was continually hearing of God and pious men, he was im- perceptibly placed in a peculiar point of view, whence he observed everything. The first thing he inquired after, when he had read or heard of any one, had reference to his sentiments toward God and Christ. Hence, when he had once obtained Gotfried Arnold's 'Lives of the Primitive Fathers,' he could not cease from reading it; and this book, together with Reitz's 'History of the Regenerate,' continued his chief delight till the tenth year of his age ; but all these persons, whose biography he read, remained so firmly idealized in his imagination, that he never forgot them during his whole life." Some idea of the peculiar mould of his temperament may be gained from the account of his first attendance upon public worship in the little church at Florenburgh : " He was astonished at everything he saw ; but as soon as the organ began to play, his sensations became too powerful, and he was slightly convulsed. Every soft harmony melted him ; the minor keys caused his tears to flow, and the rapid allegro made him spring up. However indifferently the good organist understood his trade, Wilhelm found it, notwithstanding, impos- sible to prevent his son, after the sermon, from going to look at the organist and his organ. He saw them; and the virtuoso, to please him, played an andante, which was perhaps the first time that this had ever been done in the church at Florenburgh to please a peasant's boy." His schoolboy days soon followed, and, as might be inferred from the prom- ise involved in the traits that marked his childhood, an unquenchable thirst of knowledge displayed itself, forbidding him to rest contented till he had attained a finished education. His father favored the promptings of the boy so far as to put him at the learning of Latin, in which he made rapid progress. " It may easily be imagined," says the Memoir, in which he always speaks of himself in the third person, " what attention he excited among the other schoolboys. He was known merely in Selling's house and garden, and had never been among other children. His speeches were always uncommon, and few persons understood what he meant. No youthful games, of which boys are generally so fond, affected him ; he passed by, and saw them not." Circumstances in his father's lot changed ere long, and the period arrived J. H. JUNG-STILLING. xix when Heinrich was compelled to leave the Latin-school, and assist his parent in his trade. This was, however, a great trial to the lad ; " he lived only among his books, and it always seemed to him that time enough was not afforded him for reading ; on which account he had an indescribable lonsring to become a schoolmaster. This was, in his eyes, the most honorab'e station he ever expected to attain. The thought of becoming a preacher was too far beyond his sphere. But when he sometimes soared on high, imagined him- self in the pulpit, and then reflected what a happiness it would be to spend a whole life surrounded by books, his heart enlarged — delight pervaded him, and then it sometimes occurred to him that God did not create this impulse in him in vain ; therefore said he, ' I will be quiet. He will lead me, and I will follow him.' " He was indeed led in the most signal manner by the Divine Providence, but not to the attainment of this particular object of his desire. He was des- tined to become, in outward vocation, a physician of the body and not of the soul, and even this goal was reached only through a series of the most won- derful trials of his faith and patience for a long course of years, which, how- ever, were invariably succeeded by some interposition of the Divine hand put forth in his extremity, and having the most signal tokens of being vouchsafed in answer to prayer. This feature of his history gives it almost the air of a succession of miracles. Of this the reader can judge from the following account, given mostly in his own language, of his entrance into the university of Strasburg, whither he went to gain an education, without a dollar in his pocket, and trusting with childlike simplicity in the providing care of his heavenly Father : — A friend, he represents, says to him : u My dear Stilling. I am heartily con- cerned for you, and most gladly would I provide you with money if I were able, but it is impossible." " Hear me, my dear friend," answered Stilling, with a cheerful courage and a joyful mien ; '• I do not wish a single farthing from you : believe assu- redly, that He who was able to feed five thousand people with a Little bread, still lives, and to him I commit myself; he will certainly find out means. Do not. therefore, be anxious ; the Lord will provide." Two days before his departure for the university, he had in the world but a single rix-dollar remaining. He said nothing of it to any one, but waited for the assistance of his heavenly Father. However, notwithstanding his courage, he was still uneasy, and walked about and prayed inwardly to God. Meanwhile he happened to reach the Romesberg, and there met with a mer- chant from Schonenthal, who was a friend of his, by the name of Liebmann, who invited Stilling to sup with him in his lodgings. After supper, Mr. Liebmann began as follows : " Tell me, my friend, who furnishes you with the money to enable you to study !" Stilling smiled, and answered, " I have a rich Father in heaven : lie will provide for me." Mr. Liebmann looked at him and continued, " How much have you at present 1" Stilling answered, " One rix-dollar, and that is all."' — •' So," rejoined Liebmann, "I am one of your Father's stewards, and will therefore now act the paymas- ter." So saying, he handed over thirty-three rix-dollars to Stilling, and said, "I can not at present spare any more ; if you are subsequently able to return me the money, well — if not, it is no matter." xx BIOGRAPHICAL SKETCH OF Thus provided for, Stilling made his arrangements at the university, and entered with eagerness upon his studies. When his thirty-three rix-dollars had melted down to a single one, he began again, as he relates, to pray fer- vently to God. God heard and answered him : for just in the time of need, an able and experienced surgeon, of his acquaintance, said to him one morn- ing : " You have brought, I believe, no money with you. I will lend you six Carolines (about five pounds sterling) until you receive a remittance." Al- though Stilling knew not from what quarter a remittance was to come, yet he gratefully accepted the kindness. A very important course of medical lectures was now announced, and those desirous of attending them invited. This being the principal thing with Stilling, he presented himself with the others to subscribe on Monday evening. He had no idea but that these lectures would be paid for like the others, after they were ended ; but how was he dismayed when the doctor announced that the gentlemen would please to pay six louis-d'ors each the following Thurs- day evening ! Now if Stilling did not pay on the day fixed, his name would be struck out. This would have been disgraceful, and would have weakened the credit which he absolutely required. As soon, therefore, as he had entered his room, he shut the door, threw himself upon his knees, and wrestled ear- nestly with God for aid and compassion. The Thursday evening, however, arrived, without anything of a consoling nature manifesting itself. It was already five o'clock, and six was the hour when he ought to have the money. Sailing's faith began to fail ; he broke out into a perspiration with anxiety, and his face was wet with tears. While he was pacing the floor in his dis- tress, some one knocked at the door. He called out, " Come in !" It was his landlord, Mr. R . He entered the room, and, after the customary saluta- tions, began : " I am come to see how you are, and whether you are satisfied with your lodging." Stilling professed himself perfectly satisfied with his ac- commodations, and Mr. R rejoined : " But one thing I am desirous of inquiring of you — have you brought money with you, or do you expect bills !" Stilling replied, " No, I have brought no money." Mr. R stood and looked at him fixedly, and said, " For God's sake, how will you be able to proceed V Stilling answered, " My friend Mr. T has lent me something." — "But he requires his money himself," said Mr. R . " I will advance you money, as much as you need, and when you receive your remittance you need only give the bill to me, that you may have no trouble in disposing of it. Are you in want of any money at present"!" Stilling could scarcely refrain from crying out ; however, he restrained himself so as not to show his feelings. " Yes," said he, " I have need of six louis-d'ors this evening, and I was at a loss—" Mr. R was shocked, and replied: "Yes, I dare say you are. I now see that God has sent me to your assistance," and went out of the room. The good man brought eight louis-d'ors, and handed them to him, and then went away. A fortnight after, he received, quite unexpectedly, a letter containing a bill for three hundred rix-dollars, a joint present from two friends. Stilling laughed aloud, placed himself against the window, cast a joyful look toward heaven, and said, " This is only possible with thee, thou Almighty Father : J. H. JUNG-STILLING. xxi may my whole life be devoted to thy praise !" He now paid the various friends who had assisted him, and had enough left to get through the winter at Strasburg. These anecdotes are related as nearly as possible in the words of the autobiography, and are a fair specimen of the whole spirit of the book. He says also of himself at this time : u In the sphere in which Stilling now moved, he had daily temptation enough to become a skeptic in religion. He had heard every day new reasons against the Bible, and against Christianity, and against the principles of the Christian religion. All the proofs he had hitherto collected, which had always hitherto tranquillized him, were no longer sufficient to satisfy his inflexible reason ; the trials of faith alone, of which he had already experienced so many in the dealings of Divine Providence with him, made him quite invincible. He therefore concluded as follows : He who so obviously hears the prayers of men, and guides their destinies so wonder- fully and visibly, must be the true God, and his doctrine the word of God. Now, I have ever adored and worshipped Jesus Christ as my God and Savior. He has heard me in the hour of need, and has wonderfully supported and suc- cored me. Consequently, Jesus Christ is incontestably the true God, and his doctrine the word of God, and his religion the true religion." To those who may still feel disposed to be incredulous as to the facts here related, we would say that Stilling's was not an isolated case. The life of his companion and friend, the celebrated Lavater, abounded with incidents of the same kind ; and there is still standing at Halle a vast edifice where thousands of orphans are yearly fed, clothed, and educated, all built by a sin- gle man, without so much as the capital of a single dollar. The workmen of this vast building were paid regularly every Saturday night ; yet the builder had never at the beginning of the week any knowledge of the quarter whence the supply was to come : yet, at the time when needed, money in various ways was always sent to him, sufficient for his necessities. The statue of this man, Hermann Augustus Franke, stands in the centre square of these buildings, placed there by order of the late king of Prussia — a monument of the power of faith in God. The circumstances of his acquaintance and marriage with his first wife, related by him with inimitable naivete, illustrate that feature of his lifelong experience in the most remarkable manner : — " Mr. Friedenberg had a daughter, who was the eldest of his children, and about that time in her twenty-first year. This young lady had loved quietness and retirement from her youth, and she was therefore reserved tow- ard all strangers, particularly when they were better dressed than she was accustomed to. Although this circumstance, as it regarded Stilling, was not an obstacle, yet she avoided him as much as she could, so that he saw her very seldom. Her whole occupation, from her youth up, had consisted in those domestic employments which were suited to her sphere of life, and the necessary instruction of the Christian religion according to the evangelical Lutheran confession, together with reading and writing; in a word, she was a pretty, agreeable young girl, who had never mixed with the world, so as to be able to live according to the fashion, but whose good disposition richly rec- ompensed for the want of all these insignificant trifles in the estimation of a man of integrity." Stilling assures his readers that he had not particularly remarked this yotmg xxii BIOGRAPHICAL SKETCH OF lady in preference to the other children of his friend, nor was he conscious of any special drawing toward her that looked to a serious issue. An unex- pected incident, however, disclosed to hoth parties a latent and dormant germ of affection of which both were previously unconscious. This amiable girl, whose name was Christina, had been for some time very ill, and her physi- cians scarcely hoped for her recovery. Stilling happened at this juncture to make a visit to her father, by whom he was requested to stand sponsor at the baptism of an infant child ; and, of course, made anxious inquiries respecting the patient, without dreaming of an opportunity of seeing her in her apart- ment. "That evening, however, after the christening was over, Mr. Frieden- berg filled his long pipe, and said to the new sponsor, « Will it afford you pleasure for once to visit my sick daughter? I wish to know what you will say of her. You have already more knowledge of diseases than many.' Stil- ling consented, and they went up stairs into the invalid's chamber. She lay in bed, weak and poorly; yet still she had much cheerfulness of spirit. She raised herself up, gave Stilling her hand, and asked him to sit down. Both sat down, therefore, at the table, near the bed. Christina did not now feel ashamed in the presence of Stilling, but conversed with him on a variety of religious topics. She became very cheerful and sociable. She was often sub- ject to attacks of a serious nature, so that some one was obliged to sit up with her all night ; another reason for which was, because she could not sleep much. When they had sat a while with her, and were about to leave her, the sick damsel requested her father's permission for Stilling to sit up with her that night, along with her elder brother. Mr. Friedenberg willingly consented, but with the condition that Stilling had no objection to it. The latter was glad to show this piece of friendship to the patient as well as to the family. He betook himself, therefore, in the evening, with the eldest son, about nine o'clock, to her chamber. They both sat down at the table near the bed, and spoke with her on a variety of subjects in order to pass the time ; they also read aloud to her at intervals. " About one o'clock in the morning, the invalid requested her two compan- ions to be quiet a little while, as she thought she should be able to sleep. Accordingly, they were so. Young Mr. Friedenberg, meanwhile, stole down stairs, in order to prepare some coffee ; but continuing absent some time, Stil- ling began to nod in his chair. About an hour after, the patient again began to move. Stilling drew the curtains a little asunder, and asked her how she had slept. She answered : ' I have Iain in a kind of stupor. I will tell you something, Mr. Stilling ! I have received a very lively impression on my mind, respecting a subject which, however, I must not mention to you till another time.' At these words, Stilling was powerfully struck; he felt from head to foot a trepidation he had never before experienced, and all at once a beam of light penetrated through his soul like lightning. It was evident to his mind what the will of God was, and what the words of the sick maiden signified. With tears in his eyes he arose, bent over the bed, and said, 'I know, dear miss, what impression you have received, and what the will of God is.' She raised herself up, stretched out her hand, and replied, ' Do you know it?' Stilling put his right hand into hers, and said: 'May God in heaven bless us ; we arc eternally united!' She answered: 'Yes! — eter- nally so !' J. H. JUNG-STILLING. xxiii " Her brother now came and brought the coffee, placed it upon the table, and all three partook of it. The invalid was quite as tranquil as before ; she was neither more joyful nor more sorrowful ; just as if nothing particular had happened. But Stilling was like one intoxicated: he knew not whether he was waking or dreaming ; he could neither think nor reflect upon this unheard- of event. However, he felt in his soul an indescribably tender inclination toward the dear invalid, so that he could joyfully have sacrificed his life for her, if it had been requisite; and this pure flame was as if, without being kin- dled, a fire had fallen from heaven upon his heart; for certainly his Christina had at that time neither charms nor the will to charm; and he himself was in such a situation that he shuddered at the thought of marrying. But, as aforesaid, he was stupified, and could not reflect upon his situation until the following morning, while he was returning home. He previously took a tender leave of Christina, on which occasion he expressed his fears : but she was quite confident in the matter, and added, ' God has certainly commenced this affair, and he will as certainly finish it !' " During his absence he wrote an affectionate letter to Christina, which was read by her parents ; and when the whole story came to their knowledge, although they were somewhat dubious of the result, yet on the whole they felt that they had no adequate objections to offer, and the young couple were permitted to consider themselves as henceforth pledged to each other in the bonds of an irrevocable covenant. The union commenced under these singular auspices was consummated by marriage, at the bedside of Christina, on the 17th of June, 1771. It was not, however, of long continuance, as she died at the close of ten years from their nuptials, after having suffered from broken health for nearly the whole time. But the connection was still a happy one — his affectionate wife proving a source of ineffable comfort and encouragement to him during the long course of struggles that yet remained for him ; for the warfare of afflic- tion seemed to be with Stilling that from which there was no discharge till near the close of his life, when the " silver side of the cloud" was turned to the grateful eye of the sufferer, and his sun went down serene and majestic, an earnest of the eternal sunlit day which awaited his translation into a brighter sphere. Stilling married twice after the death of his first beloved ; and though the circumstances were not of the same romantic interest in the two latter cases, yet they were still in keeping with the peculiar genius of the man, and what we may term the general style of Providential dispensation which marked his lot through life. It is not consistent with the design of a brief sketch like the present to follow our hero through all the varied incidents of his life, or to enumerate or characterize his voluminous literary labors. Suffice it to say, that the humble peasant-boy of Westphalia, the son of a tailor, and a tailor himself, gradually rose from one stage of repute and vocation to another, till he became professor of the universities of Heidelburg and Marburg, and private aulic- counsellor to the grand-duke of Baden. His death took place April 2, 1817, in the bosom of his family, and in the ripeness of his honors. The profound and humble piety which had distin- guished his earlier and his maturor years was but the laying in of a stock of xxiv BIOGRAPHICAL SKETCH OF STILLING. substantial peace and consolation in his dying hours. The final conflict, owing to the nature of his disease, was somewhat severe, so that in the midst of his excruciating spasms he would exclaim, " Strength, thou Conqueror of death !" — but his patience and fortitude throughout were beautiful. Once, and a sec- ond time, it seemed as if evil spirits sought to discompose his noble counte- nance ; but his striking features soon returned to their dignity and benignity : and heavenly purity sat enthroned on his face, when at noontide, amid the cheering beams of a vernal sun, his sweet spirit was exhaled to the bosom of the Infinite Father. Thou Love unspeakable and kind, The element in which I move, Behold with what a flame refined My heart burns in thy precious love ! A nothing in the dust was I ; Yet thou, my All ! mad'st choice of me, My growing faith thou long didst try, And my desires laid hold of thee Giver of every perfect gift ! Thou foundst me in the lowly cot, And kindly from the dust didst lift And raise me to a happier lot. For thou didst hear a father's cry; A mother's prayers touched thy heart ; And power and spirit from on high To me didst graciously impart. Upon the golden scales of fate My sufferings though didst nicely weigh ; Appoint my days their final date When I must thy last call obey; Didst form, e'en then, the plan sublime Of what my future course should be , The path didst show which I must climb To reach my final destiny Thus did I journey on my way, Through many a winding up and down, When, suddenly, a cheering ray Beamed on my path — my load was gone ! My Leader, with a powerful arm, The burden from my shoulder took, And, with a look that grief might charm, He plunged it in the flowing brook. Following the footsteps of my Guide, I walked more easy on my way, Until, at length, a brilliant light Announced the near approach of day. It came — the golden morning came — And all my anxious fears were fled ; I now have reached my blissful aim, And loudly shall my thanks be paid Heinrich Stilling. AUTHOR'S INTRODUCTION. If we take a retrospective view of the history of mankind, from the present period up to the earliest ages, we shall find that it is increasingly interwoven with the influence of super or sub-human good or evil beings : beings, whose existence as well as whose actions seem to have no appropriate plan in the chain of sensible nature, and yet have been believed in by every nation upon earth, down to the present time. The observation, that all these beings adapt themselves pre- cisely to the character and degree of culture of the people by whom they are believed, honored, or abhorred, is at the same time both very just and remarkable. If we compare the my- thology of the ancient Egyptians, Greeks, and Romans, with the wild romances of the Icelandic Edda, the grotesque labyrinth of the mythology of Brama, and the abominations of the ancient Mexicans, we shall find that the deities of each of these nations were, so to speak, their countrymen. The good conducted themselves precisely according to the manners of those that were esteemed the better class, and the wicked practised that which was regarded as vicious. This observation gives some shadow of probability to the present prevailing idea among rationalists, that all these beings have, at no period and in no nation, been anything else than a dream, a deception of the imagination, and a fable, and that they are so still ; but that this is nothing more or less than a shadow, may be easily proved. Let the following question be calmly, impartially, and conscientiously considered and inves- tigated. 2 AUTHOR'S INTRODUCTION. " Can the human imagination conceive or create anything for which it has no materials V 9 Every honest rational thinker will answer, " No ; it can not possibly form an image of that which does not strike the senses." It, therefore, incontestably follows hence, that mankind never would have had even a distant pre- sentiment of an invisible world of spirits, of the continuation of our existence after death, of good and evil spirits, and of deities, if that which is above sense had not revealed itself to sense. Why is it that we know nothing of an animal world of spirits ? Why is the reappearance of friendly domestic animals never spoken of? Naturally because such a world never man- ifested itself to man. But where is there such a revelation of the rational world of spirits to be found, on the statements of which we can safely depend, and on the certainty of which, irre- versible systems may be founded ? The genuine Israelite and the true-believing Christian imme- diately and with confidence reply, " In the Bible !"* True : but the public, for whom I write, consists of parties, whose ideas of this holy document, are much at variance. The first of these parties receives, without hesitation, all that is said in the Bible, as the word of God ; and yet this party is likewise divided into two distinct classes. The individuals, who compose the first class, adhere firmly to the articles of faith of the protestant church, and while they believe all the appearan- ces from the invisible world, which are related in the Bible, reject everything of this nature subsequent to the times of the apostles ; and when undeniable facts are adduced, ascribe them to a delusion of Satan and his angels, rather than retract any- thing from their system. Those that belong to the other class not only believe all the supernatural appearances related in the Bible, but also the con- tinuation of them down to the present time. But they generally run too far into the other extreme, by regarding as supernatu- ral, all those effects of the imagination, or even of material na- ture, which are not comprehensible by the understandings of the generality of men ; and especially by attaching more value and * See Note 1. AUTHOR'S INTRODUCTION. 3 importance to appearances from the invisible world, than belong to them. The latter point forms a particular part of my object in the present undertaking ; I beg the reader to keep it in view. The second of these parties divests the Holy Scriptures of all oriental embellishments, for thus they denominate all those im- ages', for which their enlightened reason can find no place in the storehouse of their brain, because they do not suit its furni- ture. They give tolerable credence to the abstract history of the Bible, under the superintendence, however, of their rational criticism ; but morals and morality they regard as the chief thing, whenever the Divine Revelation is the subject of discourse. Finally, the third party believes neither in the Bible nor in an invisible world ; it is to them a matter of indifference, whether, and in what manner they shall continue to exist after death ; their element is intellectual knowledge and the pleasures of sense, and they reject that which is not capable of elucidation from the former and its approximate principles. This is prop- erly the dominant party in the present day ; the spirit of the times is the deity that guides them in all their actions, and that philosophy, which is continually changing like the fashion is his revelation ; belief, even of the most credible things is entirely out of the question. The intention of this work extends itself to all these four par- ties, and it would be well if it were attained. The undertaking is difficult; but as during my long and remarkable life, I have had a multitude of opportunities of making all kinds of obser- vations ; as an over-ruling Providence has likewise so guided me, that I have found the key to phenomena of a very myste- rious nature ; and as, lastly, I have been called upon to publish my theory by an illustrious personage, to whom I can refuse nothing', because all his wishes are noble and good — I therefore hazard it in God's name, and entreat all my readers to examine the work with calmness and an unprejudiced mind. I believe that it contains a word in season ; as at present there are sin- gular manifestations in various places, by which the well-mean- ing may be led astray from the pursuit of the one thing needful, into by-roads and errors. 4 AUTHOR'S INTRODUCTION. I shall therefore show the first of these parties, that among a thousand dreams, deceptions, fables, and fantastic tales, there still continue to be some true and undeniable presentiments, visions, and apparitions of spirits, with which Satan and his angels have nothing to do. The enormous abuse, which the Romish church practised with these things from the very eom- mencement, induced the Reformers to set bounds to it by arti- cles of faith ; but experience teaches that they have wandered, though less dangerously, yet quite as far on the opposite direc- tion from the truth, which calmly pursues her radiant path be- tween the two extremes. 1 will prove to the second party, that there are very many important and apparently inexplicable phenomena, the causes of which they seek in the world of spirits, or even in Divine in- fluence, but which are founded solely in human nature, whose depths have not yet been sufficiently displayed, and perhaps never will be wholly discovered. This mistake of these well- meaning, but not sufficiently instructed people, has given rise to the most monstrous fanaticism, and the most lamentable results. Hence sects have arisen, which have been a shame and disgrace to the pure religion of Christ ; for instances of which, I refer the reader to a work of mine called " Theobald, or the Enthu- siasts." The third and fourth parties mutually agree in believing nothing of all this, but declare that it is all either a delusion and deceit, or the operation of some secret powers of human na- ture, hitherto concealed from us. But as, notwithstanding all this, there are nevertheless facts, the certainty of which can not be denied, they venture explanations, which are so absurd, that as Kcestner once said, " If they were true, they would be still more wonderful, than what they seek to explain away." All these incredulous people are actuated by three different motives. The first is, that system of materialism which they lay as the foundation of their elucidation, both with regard to the whole of the sensible world and the corporeal powers of nature and spirit, and which they hold as irreversibly true. AUTHOR'S INTRODUCTION. 5 The second has superstition and its destruction for its object. The most senseless explanations are hazarded, and, with per- mission be it spoken, even lies, when they no more know how to help themselves, if they can only thereby give a mortal thrust to what they consider as superstition. But what is supersti- tion ] What is enthusiasm 1 At one end of the chain, the re- ligion of Jesus in its highest purity, is enthusiastic superstition : at the other end stands the most senseless, and the wildest rev- eries in the place of truth ! That holy guide through the ob- scure path of this life, which is intersected with so many cross- roads, you, my dear readers, will surely find, if with an unprej- udiced and resigned mind, that loves the truth, you do not gape and grasp at that which is wonderful and extraordinary, nor seek to unfathom the hidden mysteries of the unseen world, but only to win the glorious prize, and to know nothing but Jesus Christ and him crucified. Should there anything ever occur to you from the hidden and mysterious world, act toward it according to the rules which I shall lay before you in this book, and then pursue your path without lingering long at the consideration of such objects. The third motive is finally of such a nature that we pity it, and calmly hasten past it. Presentiments, visions, and appari- tions of spirits, testify of an invisible world of spirits, which is the abode of departed souls, and of good and evil angels and spirits. They prove the existence of the soul after death, with the full consciousness of its present existence, and the recollec- tion of the whole of its past earthly life ; and besides this, also, the great truth of rewards and punishments after death. But this is an eye-sore to certain people ; they are well aware what kind of fate awaits them, if what is said above be true. There are some, who suppose a kind of continuation of their thinking part ; yet they do not believe in the recollection of their earthly life, but dream of an entirely new existence, which is a degree nobler and better than the present, and on which the life they have led here has no influence. But the whole of this idea ifl just as worthless as that of total annihilation after death ; for if I am unable to remember anything whatever of my present 1* 6 AUTHOR'S INTRODUCTION. life, its various events, my wife, and children, and friends, my weaknesses, and my good actions : I am no longer the same person, but quite another being. May God graciously preserve us from such a future state ! and eternal praise and thanks be ascribed unto him that the Bible, the universal judgment of all nations in every age, and continual unquestionable experience testify directly to the contrary. All the ideas of persons of this class, are inferences, the prin- ciples of which are founded on materialism. My first attempt shall therefore be to ascend, destroy, and demolish, this strong and dangerous hold of infidelity. PNEI7MAT0L0GY. CHAPTER I. MATERIALISM EXAMINED AND REFUTED. Among all nations, tongues, and languages, from the begin- ning of the world until now, there has not been one which de- nied presentiments, visions, and apparitions ; on the contrary, if here and there an individual appeared, who was so would-be wise and rational as to believe nothing of all this, he was ab- horred as an atheist, who, after this life, might expect severe punishment. Of the many abominable deceptions, delusions, and horrible superstitions, which were united with the pure and sim- ple truth, particularly among the heathen nations, history fur- nishes us with the most frightful examples. Our adorable Re- deemer, Jesus Christ, then appeared, and became a universal blessing to mankind. He and his disciples taught divine truth in its purity, and everywhere strove against superstition and the errors of Jews and heathens, but they did not oppose the belief in presentiments, visions, and apparitions ; on the contrary, they relate, that they had themselves experienced things of a similar nature. I do not think I need stop here to quote any instances of this, as they will naturally occur to my readers. The idea which the universal Christian church formed, from the very commencement, of presentiments, visions, and appari- tions, was principally founded upon the following view of the subject. They believed generally in an invisible world of spir- its, which was divided into three different regions : heaven, or the place of blessedness — hell, or the place of torment — mid 8 PNEUMATOLOGY. then a third place, which the Bible calls " hades," or the recep- tacle of the dead, in which those souls, which were not ripe for either destination, are fully made meet for that to which they have most adapted themselves in this life * But all these regions had likewise their inhabitants : heaven, which they imagined to be on high, above the stars, was the seat of the supreme majesty of God, and its citizens were the hosts of angels and blessed spirits : hell was situated in the inward concavity of the earth, whither Satan, with his angels, will be finally banished, when he has finished his part upon earth, and it will then be also the abode of the accursed of mankind. The idea they formed of the system of the universe, was the following : — They believed that the earth was the principal object of ma- terial nature ; that the sun and every radiant star, which they regarded as nothing else than rarefied bodies of light, existed for the earth's sake, and all of these together for man's sake. To the stars they ascribed a great influence on the earth and its inhabitants ; and they regarded them as the instruments by which God governed physical and moral nature. According to their ideas Nature stood in the centre of the universe, and all heaven with all its majesty, was obliged to revolve round the earth in twenty-four hours. With respect to the invisible world, they believed, not only that Satan with his angels resided in the air, and had a great and mighty influence over mankind, but also that the holy angels were with and about the human race, that they protected them, and also had influence over them ; that departed souls accord- ing to their peculiar circumstances might again appear, was with them beyond a doubt. The Bible has nothing to object to the views adopted by the universal Christian church, and the Aristotelian and Platonic philosophy of the schools which then universally governed the reason of the learned, was also perfectly contented with it.f And if here and there a clear-sighted individual who thought for himself, found this or that point impossible, or some fervent gnostic on the other side introduced still more impossibilities * For a full explanation of this subject, see note 5. t See note 2. MATERIALISM EXAMINED. 9 into this system of the universe and of spirits, it occasioned a paper war and a charge of heresy, but the principal ideas still continued to stand firmly and canonically in both churches, the eastern Greek, and the western Latin or Romish, and with them, presentiments, visions, and apparitions, which they all ascribed to the Spirit of God, to angels, and also to departed souls. But ere long, particularly after the age of Constantine the Great, the clergy gradually forgot Christ's golden precept — " Let the greatest among you be as the least, and he that will bear rule, let him be as a servant." In opposition to this, they assumed increasing honors, and even strove for the universal government of the world. But having no worldly weapons, or at least very feeble ones, they forged themselves spiritual arms, and the invisible world presented them an inexhaustible ar- mory : they assumed power even over evil spirits, and could cast them out ; for when any one was afflicted with a disorder of a complicated nature, which the physicians could not ex- plain, it was supposed he was possessed of the devil, and the priest must be sent for to cast him out. There were also witches and wizards, whom none could restrain, and whose influence none could withstand but the priests. Hades, which had been hitherto in itself an abode devoid of suffering, unless the individual brought anguish and torment in his own bosom into it, was now transformed into a fiery furnace, in which every departed soul, that had not rendered itself worthy of canoniza- tion (to which often nothing more was requisite than a mere blind obedience, an outward self-righteousness, and a persecu- ting of heretics), must of necessity be purified, like gold and silver. Now this was a particularly potent means of bringing even the mightiest monarchs, with all their hosts, and every Christian nation, into obedience to the clergy ; for the latter asserted, and it was universally believed, that they really had the keys of purgatory, and that by prayers and masses for the dead, for which they took care to be well paid, they were able to deliver the poor soul from it, and to assist it in the attain- ment of the bliss of heaven. These, and many other additional motives, made it a matter 10 PNEUMATOLOGY. of importance to the clergy, invariably to treat the powerful influence of the invisible world upon mankind as one of the most important points of faith. And here we arrive at the principal source of the most senseless and revolting supersti- tion, which certainly deserves to be rooted out. But this is not accomplished by refusing to give credence to undeniable facts, but by stating the sacred truth in its genuine purity. The Christian system of the spiritual and material world, described above, stood for fifteen hundred years unshaken. All at once, the monk Copernicus stood forth ! With a mighty hand, he pushed away the globe from the centre of creation, fixed the sun in its place, and bade the former make the circuit of the latter in a year, and revolve upon its own axis in twenty- four hours. By this fortunate discovery, much that was incom- prehensible became intelligible, and much that was inexplica- ble, demonstrable. The pope and the clergy were struck with amazement at it : they threatened curse and excommunication, but Copernicus had already made his escape from them ; the earth was now in motion, and no anathema was able to arrest its progress. The consequences of the Copernican system have proved that the censure and apprehension of the Romish clergy were well founded : for now every fixed star was by degrees regarded as a sun, all of which were probably accompanied by their planets, and consequently the earth became a very incon- siderable point in the immense and boundless universe. But whether this system of the world, so generally received, be not still susceptible of some modification, will be seen in the subse- quent part of this work. During this period, Luther and his confederates had also accomplished a mighty revolution in religion, with respect to the articles of faith of the Christian church. The Holy Scrip- tures again became the sole criterion of faith and conduct, and the clergy of the protestant church renounced all claim to the government of the invisible world : they extinguished the flames of purgatory, and enlarged the bounds of hell by adding hades to it ; no middle state or place of purification was any longer believed in, but every departed soul entered immediately upon MATERIALISM EXAMINED. 11 the place of its destination, either heaven or hell. I shall show, in its proper place, that they carried this point too far : it was wrong to make a purgatory of hades, but it was also going too far to do away with it together with purgatory. The protestant clergy, as such, troubled themselves, in other respects, little about the Copernican system. It was regarded as a subject, which could have little influence upon the doctrines of the Christian faith ; but they were mistaken : for succeeding as- tronomers investigated this system still further, and found that it everywhere stood the test. At length those great men, Des- cartes, Newton, and others, appeared, who, by their inventions and discoveries, definitely decided the point ; so that the Co- pernican system is now established beyond all contradiction, in the opinion of the learned, particularly because all the calcula- tions on the course of the stars, made according to this system, are found to be most correct. The pope and his consistory probably only foreboded that this Copernican system of the universe might be injurious to the Christian faith ; but it was now gradually evident that they had not been deceived. The following ideas now necessarily occurred to the consistent reasoner : " Earth, with its inhabit- ants, can not possibly be the chief object of creation : it is only an inconsiderable little planet, a point in the immense universe : the other splendid and capacious heavenly bodies must have much more value in the eyes of the Creator, and their inhabit- ants must likewise possess many advantages over the human race. Can it therefore be that the Son of God, the Logos, by whom the universe was created, took upon himself human na- ture, in this remote and inconsiderable corner of creation, and ennobled and elevated it to the throne of all worlds? The whole invisible world must therefore now make, with the earth, the annual circuit round the sun," &c. I entreat my readers not to let themselves be misled by these specious arguments. I will point out to them, in the sequel, an immutable basis, which is in accordance with nature, reason, and the Bible, and on which their faith may rest unshaken, until at length we all attain to sight. 12 PNEUMATOLOGY. The clergy either gave themselves no concern about all this, or sought to combine it, as well as they could, with the doc- trines of the church. The Roman catholic hierarchy continued their dominion over the invisible world, and the protestant took no notice of it. Presentiments, visions, and apparitions, were regarded as either a deception, delusion, and imagination — or, where the facts could not be denied, as the work of Satan and his angels. By their decree — that the pious were immediately, after death, received into heaven, and the impious plunged into hell — the gate was closed against the return of departed spirits to this world. The new mechanic system of the universe had given human reason wide admission to further investigation, and, with its mechanic laws of nature, it now ventured into the world of spirits : and here originated the belief in the iron necessity of Fate, that monstrous parent of all infidelity, free-thinking, and, in a word, of the falling away from the genuine religion of Christ, and of dreadful antichristianism. The maxim was now once for all established, that nothing existed in the whole of created nature but matter and power. Matter was investigated in natural philosophy by all sorts of experiments ; and chemis- try, in particular, was very prolific in this way. By this means, some of the noblest, and, in human life, the most useful discov- eries, were made ; so that those who were engaged in these pursuits are deserving of eternal thanks. But as no other powers were discovered by these investigations than such as are peculiar to matter ; or if the influence of secret powers was observed, it was immediately concluded they were also mate- rial, only not yet discovered, and that on making further prog- ress the traces of them would also be found, which was gener- ally the case — it was irreversibly established that there were no other powers than such as were material. The following syllogism now fully confirmed this proposition : all the powers of matter, including those of the body, act also according to eternal and immutable laws : the whole universe consists of matter and its powers ; consequently every event which occurs MATERIALISM EXAMINED. 13 in the universe takes place according to immutable and un- changeable laws. Hence proceeded another equally appalling and pregnant conclusion. If every event in the universe happens according to eternal and unchangeable laws, which are founded in matter, for an infinite variety of ends, the world is therefore a machine ; that is, its whole organization is mechanical ; but as every ex- traneous impetus given to a machine disturbs its progress tow- ard the end designed, no beings can therefore exist who exer- ts » o cise influence on the material world. If such beings were necessary for the government of the world, and their co-opera- tion in nature, the whole universe would be a very imperfect machine, and the supremely perfect Architect of all worlds could not have thus created it. But what was to become of man, with his reasonable soul 1 At first they went carefully to work upon this point ; for the men who were the authors of the mechanical system above mentioned, at least those of the greatest consideration among them, certainly had not the intention of doing an injury to religion, nor did they remotely foresee that their system would serve for its grave. Hence, though they also regarded man as a wheel in the great machine of the universe, yet they still con- tended for the fieedom of his will ; consequently also for liberty of action, under the regulation of reason. The contradiction between liberty of action and the eternal, immutable laws of nature, they thought to have obviated by maintaining that God, before the foundation of the world, had, as it were, formed a plan, according to which he would create and regulate this best of all possible worlds. He then received the human race into this world, who were to consist of purely rational and freely operative beings. Now as he, being an omniscient God, fore- saw what every man and every being that was free to act would choose and do, he so formed his plan that every good and evil action fitted into it, and all at length must necessarily lead to the great end of all creation. The idea of such a plan, and the regulation with reaped to the influence of mankind, who were free to act, was called the 2 14 PNEUMATOLOGY. system of the best of worlds. A great number of thinking men and honest divines contented themselves with this fig-leaf apron, and there let the matter rest. But there were others who dis- covered its nakedness ; for they said : " If God has interwoven the free actions of men into the eternal and necessary laws of nature, they must therefore themselves be infallibly unchange- able, and consequently take place of necessity, and thfe idea of human liberty is a deception." This result naturally follows from the principle of the whole : if the former propositions were correct, the latter must be so too. But this is such a horrible thought, that the friend of God and man shudders through all his frame at the mere idea of it ; for in this case all the sins and crimes from the fall of Adam to the last sinner of mankind are acceptable to God, for he has adopted them into the plan of the best of worlds ; at least they w r ere necessary for the Creator's purpose, because he did not avoid them : and is it possible to imagine anything more dread- ful 1 Therefore when a person commits even the greatest crime, he may think : " This action is part of the plan of the best of worlds, otherwise God would not have allowed me to commit it ; and as he has thus included it in his plan, he can not punish me for it." All the just and logical inferences which may be deduced from these axioms are of a nature so infernal, horrible, and revolting, that I do not wish even remotely to touch upon them. Here all Divine revelation, the Bible with all its contents, the mission of the Son of God, and the whole of his work of redemption, ceases. There is, at once, an end to all religion : if there be a God, we have nothing to do with him ; and even were he himself the all-operating power of nature, it would be of no avail, because he governs all things according to the eternal and unchangeable laws of nature, in which no alteration can ever be made. See, my dear friends, it is in this way that the so much ex- tolled march of intellect leads inevitably to destruction, and carries along with it multitudes of the human race, This is likewise the non-religion of the " man of sin," over which he puts a religious mask. MATERIALISM EXAMINED. 15 The great Leibnitz was the inventor of the best of worlds. He probably did not remotely foresee that such consequences would arise from it : an English philosopher, however, directed his attention to it. He therefore sat down and wrote his " Theo- dice," a masterpiece of acuteness and profound thought ; but in the end it proves nothing further than that even the greatest attainments are unable to defend a bad cause. I know very well that not all of those who believe in the system of materialism are sunk so low as the horrible ideas above mentioned : there are an infinite number of descending gradations in it, on which multitudes of rationalists stand ; but that all these gradations lead downward to eternal perdition, because they inevitably tend to this infernal irreligion, is unde- niable. He that is a consistent reasoner, and is become a con- vert to materialism, can not do otherwise ; his reason infallibly leads him to this appalling result : consequently this mechani- cal system is and must be totally false, and in the following pages I will incontrovertibly show that it is so. Think not, my dear readers, that I am wandering too far from the subject. In order to found my theory of Pneuma- tology on an immutable basis, I must necessarily pursue this path, and first of all show the mighty objections that are raised against it. If the world be a machine, which, by its concreated powers, pursues its course alone without any other assistance — if even God himself do not co-operate with it — neither good nor evil angels can have any influence upon it. Rationalists take this proposition for granted ; according to their assertions, also, there are no such beings, and if there were, they concern us as little as the inhabitants of any of the planets ; what the Bible says of them is metaphorical. O my God, what frozen and comfortless sophistry is this ! It knows nothing of any Father in heaven, nor of a Redeemer : is it then a wonder that the unhappy being that has espoused such a system, should lay violent hands upon himself? During the time when these great philosophers were hatch- ing this horrible basilisk, they left presentiments, visions, and 16 PNEUMATOLOGY. apparitions undisturbed, but the common people continued to believe them firmly ; dreams were interpreted, and haunted places abounded ; ghosts and hobgoblins were seen. The ignis-fatuus belonged also to the class of terrific spirit- ual beings, and witchcraft abounded everywhere. There is no doubt, that this wild superstition produced dreadful results in several places, but still the people believed in God, and in Jesus the Savior of the world ; they prayed in faith and confidence ; they feared hell and hoped for heaven. Now if these supersti- tious notions and this pious faith be laid in the one scale of truth, and the present existing infidelity in the other, it will soon be seen which weighs the heaviest. The morals of those times compared with the morals of the present day, loudly testify that the abbe Jerusalem was in the right, when he said, " Rather give us the Spanish inquisition, than predominating infidelity." May God preserve us from both of them ! The consequences of a gloomy superstition were however more strikingly apparent than those of the system of material- ism. It was not even remotely imagined, that it infallibly led to the infernal abyss ; but on the contrary, it was hoped and believed that it would set religion forth in its highest purity. Superstition was therefore attacked with the weapons which philosophy furnished ; it was cast down from the throne, but with it also the blissful and tranquillizing faith of the Christian : the latter of course was not done intentionally. Balthazar Becker in Holland, and Thomasius in Germany, have immortalized their names by the overthrow of superstition. It is impossible for me to discover that sacred truth, which treads the middle path, and overthrow superstition and infidel- ity, unless I exhibit and then destroy the basis on which all the antagonists of superstition, and of the true faith in conjunction with it, have erected and still erect their batteries. The idea of the best of worlds (or the system of Optimism) had made it obvious, that the physical and moral world was governed merely and solely by its own concreated powers, and that neither God, nor good nor evil angels, nor spirits, had any influence over it. But they went still further : they proved also MATERIALISM EXAMINED. 17 as they thought, incontestably, that according to the meaning of the Bible, there were no spirits, and no good or evil angels. The existence of a God was still believed, but only from cour- tesy ; yes, there were some even so ill-bred as to deny it ; this was however a consistent inference ; for if God has no influence over the world, we have consequently nothing to do with him, and it is very immaterial to us whether there be a God or not ; for the world may have existed from all eternity, and have been its own God ! See, my dear readers, to what monstrous ideas human reason leads, when left to itself! The demonstration, that ihere were neither good nor evil an- gels, was founded on the following principles : First, God and nature creates nothing superfluous. Now as the nature of the whole visible world is endowed with its proper powers, it re- quires no other co-operating being; and if it needed such a one, it would be no perfect work ; but God can create nothing im- perfect ; he must therefore have created the world in the best and most perfect manner. And secondly, if besides God, there are other rational beings, they belong to another world, and do not concern us. Now as these beings can not be equal with God, but must be finite and limited, ihey are therefore liable to errors and mistakes, and thus they may be neither perfectly good, nor perfectly evil. There are consequently no beings that are thoroughly good or thor- oughly evil. But man himself is the greatest enigma ; the thinking being within him, with all its concreated and inherent faculties, can not be defined as proceeding from the powers of matter. Con- sciousness, judgment, understanding, reason, memory, imagina- tion, &c, can never be produced by any possible combination of these powers. Here our materialists find it difficult to bring this unknown " something" into unison with matter and power. Leibnitz's 11 principles of indivisibility" and his " predetermined harmony," were completely rejected as untenable. There wa^, therefore, no other expedient left, than to take up the opinion, either that the soul of man was formed from the powers of nature, by the 2* 18 PNEUMATOLOGY. incomprehensibly wonderful structure of the brain, and was therefore still a result of material nature and its powers, and also that at death it ceased to be ; or else it was maintained, that the soul is an immaterial self-existent being that can only act or have any influence on external objects, through the medium of the body, with which it is united. This is the most general opinion among the rationalists of the present day : and hence they draw the following inferences : — The spirit of man is not matter ; it can therefore have no powers that are ascribed to matter ; it can not occupy space, nor act upon other bodies out of its own ; in a disembodied state it is no longer obvious to the senses ; it is therefore impos- sible for it to appear after death ; and if the soul be really im- mortal, it retains nothing after death but a faint consciousness of its pre-existence, or recollection, until either at the resurrec- tion, or by some still unknown process in the best of worlds, it regains a body, and thus begins to act anew ; but whether it will then be able to remember its past life is uncertain, and scarcely probable ; because it would in no case be in possession of its former organs, but of such as were totally different. What melancholy ideas ! How unhappy would mankind be if they were true ! But, God be praised, they are not ! and this I shall now, I trust, be able incontestably to prove. I there- fore entreat the reader's closest attention and most serious re- flection ; and whoever then thinks himself able to refute me, let him do it : I will discuss the matter with him, only let it be done in an amicable and candid manner. If the material world be so, as it presents itself to our senses ; if God view it in the same light, then is the system of universal materialism, with all its dreadful consequences immutably true ; for the whole demonstration is logically just ; it merely depends upon the correctness of the premises ; but that they are false, I will and am able to prove. If our eyes, our ears, and in a word, all the organs of our senses, together with the brain and the nerves were otherwise formed and organized, the whole visible world would appear to us completely different to what it does at present. Reflect se- MATERIALISM EXAMINED. 19 riously and maturely upon this proposition, and you will find it true. If the eye were otherwise organized, we should be sus- ceptible of light, colors, forms, figures, proximity, and distance, all in an entirely different manner. Only think for a moment of magnifying glasses and telescopes : the former makes every- thing larger ; the latter, everything nearer. Now if our eyes were formed in a similar manner to these glasses, everything would be larger and nearer than it now is. By means of glasses, which are cut and polished in various ways, light and colors, and every form changes its appearance : now supposing that the eyes of all men were thus organized, all nature would receive a different form. Apply this to all the human senses and what will be the result ] certainly nothing else than quite a different world, and consequently all our ideas and conclusions would be wholly different. The human senses only perceive the surface of things in space and time : that is, in extension and succession ; no created spirit penetrates into their inward nature, except the Creator alone that made them. We are limited beings ; hence all our concep- tions are also limited. We can not imagine to ourselves two things, much less a greater number, at the same time ; we must therefore be so organized, that all things appear to us sepa- rately ; that is, in space ; and in succession, that is, in time. Time and space have therefore their origin merely in our own souls ; out of us, in the being of nature itself, neither of them have any existence. Now as every movement in the whole cre- ation occurs in time and space, without both of which 710 mo- tion can possibly take place, therefore all the movements in the whole creation, are merely forms of ideas in our souls, which do not take place in nature ; consequently all the systems of the universe, even including the Copernican, are merely ideal forms. The creation in itself being very different. God, the Almighty Creator, views the universe as it is in re- ality and truth ; and in fact, He alone ; for all created beings are limited, and can there only form a bounded idea of the uni- verse, consequently not so as it is in reality; if they venture to go beyond the limits assigned them ; they fall into monstrous contradictions and error. / 20 PNEUMATOLOGY. God has created us men in such a manner, and so organized us as we are. It is, therefore, his will that we figure to our- selves the universe in the manner that we do : for us, this idea of it is really the true one ; and all that we perceive through the senses is not a vain imagination, but really founded on the nature of things; — our conviction is, therefore, not ideal; but that we do not view things as they really are — that is, as God regards them — is an eternal and incontestable truth. All ideas which are founded upon time and space are limited. Now, as the eternal, infinite, and incomprehensible God knows no bounds, he does not regard the world in time and space ; and as his view of it is alone the true one, the world is like- wise not in time and space. Further, as that which we call body and matter occupies space and continues through time ; as objects have each their separate motion in space, and act upon each other by their powers, &c. ; and as time and space do not really exist in the creation itself, but are only forms of ideas — so, that which we call matter, power, and reciprocal influence, is mere human idea ; in reality, everything is other- wise. * We will call that part of creation which is obvious to the senses the visible world : within this visible world, we may and we ought to reason and judge according to the laws of time and space, and the mutual influence of objects upon each other ; here we may and we ought to esteem and prize the Copernican system : but as soon as we transfer it to the world of truth, and seek to bring it into connection with the influence of God upon the visible world, we judge as a blind man does of colors, and fall into absurdities. Let the astronomer quietly continue to make use of it as a mathematical axiom, and to enlarge the vis- ible creation by his inventions and discoveries : the ancient biblical representation, and the idea which mankind have formed of the universe from the earliest age — that the earth stood in the centre, and that the whole firmament moved round the earth, * I can easily suppose that my readers, from all that has heen said, will be startled, and think, what will be the end of it? Only read quietly and attentively further, nnd it will be apparent. MATERIALISM EXAMINED. 21 as also that this is the most important part of creation — are, to us, true and satisfactory ; for, as all motion can take place in time and place only, and as time and space have no existence in the province of truth, so likewise no motion exists there, but merely in our idea; and therefore the firmament may just as well revolve in twenty-four hours round the earth, as the earth round the sun. The Copernican system is founded upon the real existence of time, space, and motion in each ; but, as all three are not to be found in the realm of truth, the Copernican system is nothing more than an easier method of solving a diffi- cult question. The ancient system of the universe, in which the earth, with mankind, is made the chief object of creation, and in which everything else revolves around them, is the most natural and obvious idea to all men ; it is also the most easily united with the representations of that world which is above the senses, and is, therefore, the truest system for us : while the Copernican, on the contrary, has arisen from rational infer- ences, founded on the reality of time and sjDace, and is, there- fore, not true. Every reasonable man, who is in any measure capable of calm and impartial reflection, must and will find all that has been hitherto advanced undeniably true ; and should, here and there, any one have any doubt or objection still, let him state it : I will solve every doubt and answer every objection. Now, what is the mechanic philosophical system with ref- erence to the visible world % It is the only excellent means which God has granted us of knowing human truth, or what is true for us. But as soon as we venture with it beyond the bounds of the visible world, and seek by it to judge of that which is invisible, and even of God himself, we fall into shock- ing contradictions, and it is these that form the flaming sword of the cherub, waving in every direction, which keeps us back from the gates of paradise. But if we seek to advance still further, and, led on by thisvrmechanical system, either deny everything that is not perceptible to the senses, and conse- quently does not belong to the visible world, or judge, even of God himself, according to the rules of things that are seen, and 22 PNEUMATOLOGY. lay this, as established and experimental truth, for the founda- tion by which to regulate our life and conduct, we shall com- mit a sin which, according to our Bible, drew after it the fall of Satan ; for, by so doing, we make our reason the source of truth, and consequently a god. Now, from all that has been said, the following proposition justly and naturally results : — God does not live and think in time and space; with him there is neither past nor future : consequently, there can be no question of any plan or concatenation of free action with fixed and immutable laws ; the whole idea, therefore, of the best of worlds, is a childish conception, which can have no place in the province of truth. But, as we must necessarily form an idea on this subject, we receive, in faith, the biblical representation of the eternal counsel of God, and neither add nor take away anything from it. The Holy Scriptures conform themselves everywhere to human conception ; but still in such a manner as is most becoming God and truth, and most productive of benefit to man. The visible creation consists of bodies that are unknown to us. What we call matter and power are ideas peculiar to our- selves, which certainly have their foundation in those bodies, but which are, in themselves, by no means so constituted as we imagine them to be in time and space. Therefore, when we compare them with machines on which no extraneous influence may operate, we greatly err ; for our visible world is closely united to the invisible world — both mutually act upon each other : the proof of this lies in our own natures. Our bodies belong to the visible, and our spirits to the invisible world ; we do not feel with our senses, the substance of our spirits, but we feel their influence upon our bodies. Now, as we find, in our own beings, that a rational spirit can act upon matter, and does so without ceasing, how can any one venture to deny the influence of invisible beings, angels and spirits, on the visible world 1 There is, even in our visible world, a most powerful omnipresent body — a body, without which the whole visible world could not exist, and would be to us a cipher — I mean light: we regard it as matter — are able also, in various in- MATERIALISM EXAMINED. 23 stances, to treat it as such — and it is likewise found in our ideas in time and space ; and yet it has properties which are completely opposed to the nature of all other matter. Con- sider only the different intersecting rays of all illuminating and illuminated bodies, which intersect each other in a million different ways, without impeding each other in their direct course. I should be glad to see that naturalist who could sat- isfactorily explain this from the eternal and immutable laws of matter. Light is the connecting link between the visible and invisible worlds. The transition from one to the other is through its medium. The whole universe consists entirely of created beings, each of which is an expressed and really existing word of God. All these divide themselves into two principal classes — into think- ing, intelligent, and susceptible spirits, and into an infinite variety of other things, which are unknown to us beyond the visible world. Spirits, or the kingdom of spirits, again consist of various kinds, which always vary from each other according to their degrees of perfection, but all which associate together and act upon each other. Into this world of spirits man enters at his death ; and his happiness or misery depends upon his having improved his time of probation or not. Those spirits, or inhabitants of the world of spirits, who are, so to speak, on the borders of the visible world, and stand next in connection to us, are good and evil angels, and the souls of deceased men. The Holy Scriptures expressly testify that the former, the good and evil angels, have influence over mankind and over the visible world, but without trenching upon the freedom of the will. The system of materialism maintains that the whole universe is governed by eternal and immutable laws like clockwork ; consequently, the freedom of the will is a mere idea and delu- sion. Now, I have shown, in the preceding pages, that the eternal and immutable laws of nature are mere forms of ideas founded on time and space; — but as the latter are merely modes of thinking, so are the former, and, therefore, not only 24 PNEUMATOLOGY. inapplicable out of the visible world, but also in direct opposi- tion to truth; for we really and truly feel ourselves free — our natures loudly tell us so, and even reason teaches it us, because the converse is incompatible with the divine, spiritual, and human natures, and is productive of the most frightful results ; and, finally, the Bible maintains it on every page. God gov- erns the world through every class of rational, free agents. His Spirit inclines the will of every spirit, by representing to it what is suitable. To all of them he gives laws, which are the foundation of eternal joy and blessedness; but he leaves them the free choice whether to obey them or not. Those that do not obey them are evil beings, whom he also leave at liberty ; but his infinite wisdom and eternal love know how to gradually overrule the consequences of evil actions, in such a manner as eventually to produce salvation and blessing from them. These ideas develop, likewise, a part of the great mystery of redemp- tion by Christ : and here I could annex a long and important dissertation on the fall of angels and men, and on the return of lost man to the Father by means of the true Christian religion; but it would lead me too far from my subject : I therefore take up my staff and proceed further. THE NATURE OF MAN. 25 CHAPTER II. REMARKS UPON THE NATURE OF MAN. I now descend again from that height where it is impossible for the human soul to continue long without becoming giddy. But I was obliged to venture this lofty flight, in order to pre- cipitate that monstrous idol, Materialism, from the throne, and place upon it Theocratical Liberty. From all that I have hitherto maintained, proved, and dem- onstrated, the reader must not infer more than is necessary to establish true and genuine faith, and to overthrow superstition. Just as the world appears to our senses, such is it also to us in reality; and as long as we continue within the bounds of the material world, the system of mechanical philosophy is a law to us : but beyond these bounds, it must by no means be con- sidered as such. The Bible affirms that good and evil angels, or spirits, act powerfully upon us and upon the visible world, and neither rea- son nor nature has anything against it ; on the contrary, the attentive observer occasionally finds undeniable traces of such influence, as will be seen in the sequel. But here I must immediately, on the outset, premise an important warning. In our present state, our corporeal and physical nature is ordered and organized solely with reference to the visible world. In our natural state, with the exception of our own souls, we perceive nothing of the world of spirits ; and as our reason, likewise, can only found its conclusions on the evidence of the senses, it knows equally as little, out of itself and from its own sources of an invisible world and its operation. It is only Divine revelation, and individual experience for a length of time, which teach us that beings from the invisible world, and also G-od himself, have manifested themselves to the senses and act upon our visible world. 3 26 PNEUMATOLOGY. From these observations, it is clearly evident that nature and reason are by no means referred to the invisible world and its influence, and that the Holy Scriptures, in all the testimonies which they give of this influence, point us solely and exclusively to the Divine government, and its holy and all- directing providence. The angels are all of them ministering spirits, sent forth to minister to those that are the heirs of salva- tion : Heb. i. 14, and also in other places to the same effect. But we nowhere find even the slightest hint that we ought to apply to them in any manner, or pay attention to them : much less ought presumption, curiosity, or a desire to know the future, excite us to enter into connection with the world of spirits : this is even forbidden, like divination and witchcraft. He, therefore, that seeks presentiments, visions, and appari- tions, sins greatly. They are exceptions from the rule, and to them we are not referred : they however are, and ever will be, remarkable and deserving of the most faithful, thorough, and impartial investigation. The sequel will show the reason of this. As soon as the system of materialism is proved to be false, and of value in the physical world only, being totally incom- patible with the world of spirits — because the former is founded only on time and space, but the latter by no means — so the reciprocal operation of two things, which are remote from each other as to time and space, is likewise impossible in the mate- rial world ; but in the spiritual world, not only possible, but natural. To forebode something signifies the apprehension of some- thing remote, either in time or space, so that the individual is, more or less obscurely, conscious of it. When I say I fore- bode something, I infer, from reasonable grounds, that some particular thing will occur, or that it is taking place at a dis- tance. By the words, " I have a foreboding or presentiment of something," I express the feeling of the influence of some being, unknown to me, that designs to inform me of something that has taken place at a distance, or something future — that is, approaching. But, in order to shed light upon this obscure subject, let us examine human nature a little more closely. THE NATURE OF MAN. 07 The idea of human nature that had previously generally pre- vailed, consisted in this : man was regarded as a being consti- tuted of body and soul ; the body was considered as a very artificially-organized machine, which was set in motion and operation by the soul. This idea is also quite correct, accord- ing to the laws of the material world, and the mechanical sys- tem which prevails in it ; we can not, and 'We ought not to, regard our bodies in any other light. The soul was denominated ''spirit" — of which, however, nothing further was known than that its operation was felt ; and this is also perfectly correct, for its substance does not be- long to the material, but to the spiritual world, and can not, therefore, be felt by us in our present state : but how these extremely different substances, spirit and body, could recipro- cally act upon each other, no one knew. Elucidations were hazarded, but contradictions opposed themselves; faith was exercised, and reason taken captive ; and this was the surest way, under those circumstances : but now the path is opened out to us, so that, at least, we are come much nearer the truth. The science of animal magnetism, which had occasionally manifested itself from the earliest ages, and was brought into a system by Mesmer, between the years 1770 and 1780, but which, at the very outset, met with the most profound contempt, in con- sequence of the most extravagant charlatanry, and the most shocking abuse which was made of it, was now investigated by very able, impartial, and candid naturalists — by men who really can not be charged with the weakness of enthusiasm. Those who are the best known to me, are the late counsellor of state, Bockmann, of Carlsruhe, and my never-to-be-forgotten friend, Doctor Wienholt, surgeon, of Bremen, who is now no more. Bockmann was also my warm friend, and communica- ted many observations to me with his own lips. To these must be added another credible witness, Doctor Gmelin, of Heilbron : this very learned, and anything else than fantastic or enthusias- tic individual, has given to the public his very striking experi- ments in several volumes. The late Doctor Wienholt, had also collected his highly interesting animal-magnetic practice of 28 PNEUMATOLOGY. twenty years into several volumes, of which he had published one or two of the first, when he was overtaken by death. Scherf, the celebrated physician to the prince of Detmold, sub- sequently completed the publication of this work. Besides these, I have met with many professional, and non-professional men in my various journeys, for whose incorruptible integrity, penetration, and .strong attachment to the truth, I can vouch, from whom I have learned things still more mysterious, and such as are in the highest degree remarkable, but which are not of a nature to be made public. To avoid all unnecessary prolixity, I will only here adduce such results of animal magnetism, as are certain, and beyond a doubt ; but if this be not sufficient for the reader, let him atten- tively peruse the works above mentioned, and he will assuredly be convinced. But before I proceed further, I must give all my readers a serious caution : animal magnetism is a very dan- gerous thing. When an intelligent physician employs it for the cure of certain diseases, there is no objection to it ; but as soon as it is applied to discover mysteries, to which we are not di- rected in this life, the individual commits the sin of sorcery — an insult to the majesty of Heaven. When a person of either sex is gently stroked, according to certain rules, by another person of either sex, over his clothes (for it is not necessary to undress), and when this is frequently repeated, many fall into what is called the magnetic sleep (som- nambulism) : some earlier, some later, and many not at all. In this state, all the senses are at rest ; no noise, no sudden entrance of light, no violent shaking can awake them, and the body is as it were dead, with the exception of those motions which are necessary to vitality. The inner man enters into a more eleva- ted, and agreeable state, which gradually increases, the more frequently magnetizing or stroking, according to certain rules, is repeated. ' The exaltation of the inner man rises in many persons to such a height, that they come into connection with the invisible world, and they very frequently reveal hidden mys- teries, and also remarkable things, which are taking place at a distance, or will shortly happen. THE NATURE OF MAN. 29 The following circumstance is very striking, and in fact, as- tonishing. During this magnetic sleep, the individual has not the smallest perception of the visible world ; he only sees the person who magnetizes him, and who stands in rapport with him, not however with the visual organs, for they are either con- vulsively closed, or if open, the pupils are as much dilated as in a complete gutta serena. I have myself held a lighted can- dle immediately before the eyes of a person in this state, but the pupils continued extended and immovable, he perceived nothing whatever of the light ; but the individual sees the person who magnetizes him from the region of the pit of the heart, in a lu- minous azure radiance, that surrounds the whole body like a glory. With many, the exaltation of the inner man rises so high, that they read most distinctly, the thoughts and ideas which pass in the mind of their magnetizer. I have said that these persons, in their elevated state, are un- conscious of anything in the visible world, except their mag- netizer ; but as soon as the latter places them in rapport with another person, by means of certain graspings of the hand, they immediately see this other person in like manner, not with the eyes, but from the region of the pit of the heart ; and in this same way, they perceive also, distinctly and correctly, what that person thinks and imagines at the time. In this state, the som- nambulist has a most lively recollection of his whole life ; all the faculties of his soul are in a state of elevation, but as soon as he awakes again, he is totally unconscious of it. Persons who have long been magnetized, who have often been in a state of somnambulism, and have attained to a hisrh o degree of inward vision, read and recognise drawings and pic- tures which are held before the pit of their hearts. That there is no deception in this matter, which is incomprehensible accord- ing to our common mode of thinking, is evident from the re- peated experiments that have been made ; so that there is no longer any doubt of the certainty and correctness of the fact. Gmelin, Wienholt, Bockmann, &c.,have made these experiments so frequently and so carefully, that the thing may be received as 3* 30 PNEUMATOLOGY. an infallible truth, founded in nature, and from which correct inferences may be drawn. A well-known, learned, and estimable divine, saw these ex- periments in Hamburgh ; they appeared to him so remarkable, and brought to light so much of what was before mysterious, that he published a very interesting little book on the Inward Man : but the following account, which is contained in a Stras- burg paper, called the " Courier of the Lower Rhine," (num- ber 31, 12th of March, 1807), exceeds in remarkableness all pre- vious experiments upon this subject. I will therefore insert it it verbatim : — " The history of the somnambulist of Lyons," says the Jour- nal de Paris, "presents an assemblage of such striking facts, that we should be inclined to regard the whole as charlatanry and deceit, if credible eye-witnesses had not vouched for the truth of it. People may smile on hearing it asserted, that an hysterical woman possesses the rare gift of revealing future things to those with whom she stands in rapport, but such is the case ; the wise man believes without precipitation, and doubts with caution. M. Petetain, an esteemed physician in Lyons, who has long watched the progress of the disorder with which the lady is afflicted, is occupied in arranging the facts he has collected, and in preparing them for publication. Previous to the appearance of M. Peteiain's announced work, we will ad- duce the following facts, which are related by a respectable eye-witness, Mr. Ballanche. " The catalepsy of a lady in Lyons, had been for some time the subject of conversation in that city ; and M. Petetain had already published several very surprising facts relative to it, when Mr. Ballanche became desirous of being an eye-witness of the astonishing effects of this disorder. He chose the mo- ment for visiting this lady, when she was approaching the crisis* At the door lie learned that not every one without distinction, was permitted to approach the patient's couch, but that she must herself grant the permission. She was therefore asked if she would receive Mr. Ballanche ; to which she re- * The time of the magnetic sleep. THE NATURE OF MAN. 31 plied in the affirmative : upon this he approached the bed, in which he saw a female lying motionless, and who was to all ap- pearance, sunk into a profound sleep. He laid his hand, as he had been instructed, on the stomach of the somnambulist, and then began his interrogatories. The patient answered them all most correctly. This surprising result only excited the curios- ity of the inquirer. He had with him several letters from one of his friends, one of which he took, with whose contents he imagined himself best acquainted, and laid it folded up, on the stomach of the patient. He then asked the sleeper if she could read the letter, to which she answered yes. He then inquired if it did not mention a certain person whom he named. She denied that it did. M. Ballanche being certain that the patient was mistaken, repeated the question and received a similar an- swer in the negative ; the somnambulist even appeared angry at his doubting it, and pushed away the hand of the inquirer and the letter from her. M. Ballanche, struck with this obsti- nacy, went to one side with the letter, read it, and found to his great astonishment that he had not laid the letter he intended to have selected on the stomach of the sleeper ; and that, there- fore, the error was on his side. He approached the bed a sec- ond time, laid that particular letter on the place ; and the pa- tient then said, with a certain degree of satisfaction, that she read the name which he had previously mentioned. " This experiment would, doubtless, have satisfied most men ; but M. Ballanche went still further. He had been told that the patient could see through the darkest substances, and read writing and letters through walls. He asked if this were really the case, to which she replied in the affirmative. He therefore took a book, went into an adjoining room, held with one hand a leaf of this book against the wall, and with the other took hold of one of those that were present, who, joining hands, formed a chain which reached to the patient, on whose stomach the last person laid his hand. The patient read the leaves that were held to the wall, which were often turned over, and read them without making the smallest error. " This is a faithful and simple relation of what M. Ballanche 32 PNEUMATOLOGY. saw. An infinite number of objections may be brought against it, but a hundred thousand substantial arguments can not over- throw one single fact. The lady still lives, is seen by many impartial persons, and was long attended, by an expert and respectable physician, who attests the same. The individuals give their names. Who is bold enough still to deny it V 1 So far the Strasburg paper. This narrative contains nothing that is not confirmed by, numberless experiments : one circumstance is, however, re-j markable, that the lady in question can read at a distance, without coming into immediate contact, when a line of persons take hold of each other's hands, the first of whom lays his hand upon the pit of the heart — not of the stomach, which has nothing to do with the matter — and the last holds the let- ter : however, she reads through neither the partition nor the wall, but through the soul of him who holds the book or letter. By a similar connection or chain, electricity, or the electric shock, is communicated. All this is still obscure, but in the sequel it will become clearer. Equally remarkable, and perhaps still more important, is the observation, to which all confidence may be attached, that somnambulists, when they have attained to a certain high degree of clearness of vision, manifestly and distinctly perceive the thoughts and ideas of him with whom they are placed in rap- port. He, therefore, who intends to magnetize another, should himself be a person of pure heart, of piety and integrity. Among so many experiments of this kind, I will only adduce one, which Gmelin relates in his work abovementioned. He states that, in the year 1780, he went to Carlsruhe to collect facts relative to magnetism, and found what he was in search of. He was told there was at that time a somnambulist there, whose inward vision was so clear that she could distinctly read what passed in the souls of those with whom she was placed in connection : if he would, therefore, bring the patients, whom he had then under cure, distinctly in succession before her, she would tell him what his ideas were. He followed this THE NATURE OF MAN. 33 advice, and found the fact was really so : she told him, dis- tinctly, everything that he imagined. Another individual of great integrity, and to whom I am much attached, told me that his wife had once a housekeeper, who had also been magnetized on account of illness, and had at length, during her magnetic sleep, attained an extraordinary degree of clearness of vision. In this state she had communi- cated remarkable and important discoveries concerning the invisible world, which were in exact accordance with a work of mine, entitled " Scenes from the World of Spirits," although she had never seen my book, nor knew, nor could have known, of its existence. She brought intelligence from the invisible world, respecting certain important personages, enough to make the hearer's" ears tingle. She once said to her master, in the crisis, " Your brother has just expired at Magdeburg." No one knew any- thing of his illness, and, besides this, Magdeburg was many miles distant. A few days after, the news arrived of his death, which exactly agreed with the prediction. According to our common conceptions of human nature, the fact is astonishing, incomprehensible, and most remarkable, that all somnambulists, even the most vulgar and uneducated people, begin clearly to recognise their bodily illness, and even pre- scribe the most appropriate medicines for themselves, which the physician must also make use of if he wishes to gain his end. Even if they do not know the names of the remedies, yet they describe their qualities so minutely that the physician can soon ascertain them. In this state, also, they speak high Ger- man, where this is the language of the pulpit and the written tongue* It is also very remarkable that somnambulists, who have often been in this state and at length attain this clearness of vision, arise, perform all kinds of work, play on an instrument if they have been taught music, go out to walk, &c, without their bodily senses having even the smallest perception of the * In most parts of Germany, the middle and lower classes speak low German, which varies considerahly from the written language. 34 PNEUMATOLOGY. visible world : they are then in the state of common sleep-walk- ers. Thus it happened, that while I was at Bremen, in the autumn of the year 1798, a young woman came to me to ask my advice respecting her eyes. She was a somnambulist, and had herself decided upon consulting me in the crisis; her mother accompanied her, but she awoke in my presence, and I was therefore obliged to prescribe the appropriate remedies alone and without her assistance. All these incidents, and others still more wonderful, may be found in the writings of the abovementioned authors. The most eminent physicians, and, generally speaking, every learned and rational thinking person, who has had the opportunity and the will to examine, with precision, the effects of animal mag- netism, will attest that all that has been now advanced is pure truth, and confirm it by their testimony. But how is it that no one has hitherto attempted to draw hence those fertile infer- ences, by which the knowledge of human nature might be so much increased ? To the best of my knowledge, no one has yet done so. Truly, so long as materialism is considered as the only true system, it is impossible to comprehend such won- derful things ; but, according to my system of theocratic lib- erty, not only is the whole comprehensible, but we are also led by magnetism to the most important discoveries, which before were only mysterious enigmas. I entreat a candid and impar- tial investigation of the following conclusions. Every naturalist knows, and it is a generally acknowledged truth, that there is a certainly extremely rarified and active fluid, which fills the whole creation, so far as we are acquainted with it. We will call this fluid rarified celestial air; or, in one word, ether. Newton was acquainted with it, and called it Sensoriu??i Dei — the organ of Divine sensation. Euler be- lieved that the bodies of light gave a tremulous motion to this fluid, which extended itself till it reached the sight, and thus formed the light: which opinion I also regarded for a long time as the most probable ; but, on close examination, I find it impossible. The million different intersections of this tremu- lous motion must necessarily confuse their direction. Even THE NATURE OF MAN. 35 the definition of sound, by the progressive motion of the atmo- sphere, is untenable ; for if we attentively observe how many thousand tones — sometimes all at once, and at another follow- ing each other in rapid succession — are distinguished by the ear in a variously-composed concerto, each of which tones must, therefore, occasion its appropriate motion in the atmo- sphere ; I say, how can such a material motion be possible, without confusing itself a hundred, nay, a thousand times? It is also acknowledged, further, that this ethereal fluid pen- etrates through the most compact bodies, so that it fills all things, and is itself perfectly penetrable ; for if it were not so, it could not penetrate through the densest bodies. Light, elec- tricity, galvanism, and perhaps also the magnetic power of iron, are, very probably, nothing else than different exhibitions of this one and the same fluid. Now. as this ether, according to our human ideas, fills time and space, undeniably acts everywhere as matter (and who knows if it be not the living principle in plants and animals), but, on the other hand, also possesses properties which are dia- metrically at variance with materiality — for instance, its pene- trating through the most compact bodies, being itself pene- trable, causing a thousand various alternate operations of the remotest bodies upon each other, which the most refined con- necting mediums could not possibly produce, &c. — I therefore conclude, with certainty and firm conviction, that this ether, this luminous fluid, is the transition from the visible to the invisible world, and the medium behceen both. All physicians and scientific men agree also in this — that there is in the brain and nerves of man a subtle fluid, or power, from which all motion, life, and sensation, and consequently also the operations of all the five senses, proceed ; and this view of the matter is perfectly correct — no man of intelligence denies it, except that one calls this fluid " power," another "nervous sensibility," and a third "the animal spirits." The ancients denominated it Arcliaeus, and ascribed to every organ of the body its peculiar archseum. That this powerful prin- ciple in the brain and nerves is nothing else than ether, the 36 PNEUMATOLOGY. luminous fluid, the medium between the visible and invisible worlds, is rendered incontestably evident by all the experiments of animal magnetism, as will be subsequently shown. The brain and the nerves of man are filled from his birth with this ethereal fluid ; they attract it to them from its material side and make it their own, so that it is identified with their inter- nal formation and arrangement : so far, man has no advantage above the brute. But something is now added to man out of the invisible world — the rational, thinking being ; the divine spark then unites itself, firmly and indivisibly, on the spiritual side of this ethereal fluid, with it; and thus it is possible to think how the spirit of man can act upon his body, and yet it is not comprehensible, because the beings of the spiritual world, to which our spirits belong, are not obvious to sense. But, in order to speak with greater precision, we must divide man into three different parts, mutually united to each other. First : The outward, mechanical body, which has no material preference above the brutes — or, at least, is not essentially dif- ferent from them : by this body, the man is united with the visible world as long as he lives. Secondly : .The ethereal fluid, which is, properly speaking, the corporeal principle of life, which the man has in common with the brutes, and which maybe called, abstractedly, "soul" — -anima, animans. Thirdly: The immortal spirit of man, which is peculiarly cre- ated after the image of God, and, on this account, stands in this singular connection with the material world, in order that it may strive for the reattainment of its lost inherent dignity. The ethereal fluid and the spirit together, which, in eternity, make inseparably one, I will in future call the human soul, to distinguish it from the animal soul : in the sequel, all this will be clearer, and become convincingly certain. The human soul is present in every part of its body ; it is conscious of itself in every part, according as the organs of the body give occasion ; it sees with the eyes, hears with the ears, smells with the nose, tastes with the tongue and palate, and feels with the whole skin, or the whole superficies of the body. All this it has in common with the animal soul ; — but there is THE NATURE OF MAN. 37 something more superadded, which gives it a rank far differ- ent and more elevated than the brutes ; it is an intelligent be- ing, that is capable of knowing and loving God, and of ripening to an angel, but also of becoming a devil. Considered, there- fore, in this point of view, it is a citizen of the world of spirits, and can also be brought into connection with them. The human soul is invisible to us in our natural state ; but those that are in the magnetic sleep see it like an azure radiance, which surrounds the whole body to a certain extent, so that ev- ery man has around him a psychical atmosphere ; hence it is, also, that many who are stone blind, can feel near objects with- out coming into contact with them. What is called maf- netizing is also performed solely in this atmosphere, by which operation the wonderful effects of magnetic sleep are produced. The human soul in the natural state is directed by the nerves, wherever feeling, consciousness, and motion, are necessary. It appears to have the principal seat in the brain ; but by magneti- zing, it is more or less detached from the brain and nerves, and consequently becomes more or less a free agent ; for, as the clear-seeing somnambulist does not see with the eyes, but out of the region of the pit of the heart, and as this is always the case, without exception,* it is clear hence, that the human soul of itself can not only see without the aid of the body, but also so much clearer than in its fleshly prison, nor stand in need of our material light ; for magnetic sleepers read what is laid on the pit of the heart, and the contents of closed letters. Nay, they can read at a distance, when the book or writing is sepa- rated from them by dense and opaque bodies, as soon as that which is to be read is held by a person, with whom the somnam- bulist stands in psychical contact or connection, of which the abovementioned Lyonese lady is an instance. The human soul in this state, not only sees but also feels everything more acutely than in its natural, waking state, without requiring for this purpose any one of the bodily senses; but it is very re- * This does not conform to the experience of more modern times. Clairvoyants now profess quite as often to see from the cerebral region as from the pit of the heart. — Ed. 4 38 PNEUMATOLOGY. markable that it is not susceptible of the smallest thing belong- ing to the visible world, except when brought into a psychical contact, connection, or rapport, which is effected when another person is magnetically brought into unison with the soul of the magnetic sleeper, by certain graspings of the hand, so that both touch each other ; the somnambulist can then, particularly when he is in a very exalted and clear-sighted state, perceive every- thing that the person thinks, suffers, feels, and enjoys, who stands in connection with him. Now, as these are all of them acknowledged truths, it is as- tonishing and almost incomprehensible to me, how it is possible that so many great and thinking men have not deduced from these experiments the most weighty and pregnant truths; for hence, just and logical inferences may be drawn, which are of the highest importance to the science of souls and spirits, and to religion likewise. We will pursue our path, and then see whither it will lead us. It is indispensably necessary that the rational spirit of man which is immortal, and proceeded forth from God, should have an organ by which it can act upon other beings, and they in re- turn upon it ; without this, it would have no knowledge of any- thing out of itself, and would be itself a pure nonentity to ev- ery other being. Now this organ is ether, which is indestruc- tible by any natural power, and is eternal and unchangeable. The spirit, during its sensible existence upon earth, forms to it- self a spiritual luminous body, with which it continues eternally united. The magnetic facts and experiments above stated, prove to a demonstration, the existence of this spiritual luminous body, or the human soul ; they further prove that this human soul has need of its gross and animal body, solely with reference to its earthly life, in which man must necessarily stand in reciprocal operation with the sensible or material world, but that it is able without it to think and feel, and to act upon others, bolh near and at a distance, in a much more perfect manner, and is also more susceptible of suffering and enjoyment. This conclusion must unquestionably arise in the mind of the impartial obser- THE NATURE OF MAN. 39 ver, when he assembles all the various exhibitions which mag- netism produces, and then calmly and rationally reflects upon them. If the human soul during its existence in its material body, from which it is not entirely detached, be capable of such won- derful things ; what will its capability be when totally separated from it by death ! Let the reader reflect upon this. In dying, the person loses his consciousness, he falls into a perfect trance or profound sleep. As long as the mass of blood is still warm and not congealed, all the members of the body continue pliant; and as long as this is the case, the soul remains in it ; but as soon as the brain and the nerves lose their warmth and become frigid, they can no longer attract the ethereal part of the soul, nor retain it any longer ; it therefore disengages itself, divests itself of its earthly bonds, and awakes. It is now in the state of a clear-seeing magnetic sleeper, but being entirely separated from the body, its state is much more perfect : it has a complete recollection of its earthly existence from beginning to end ; it remembers those it has left behind, and can form to itself a very clear idea of the visible world, of which it is now no longer sus- ceptible, while on the contrary, it is conscious of the invisible world and its objects : namely, that part of it to which it belongs, or to which it has here adapted itself. The candid inquirer will easily find that all this follows logically and justly from magnetic experiments, if he be acquainted with them, and duly considers them. The objection may, and doubtless will be made, that it is still not altogether certain that the somnambulist, in a state of clear- sightedness, makes no use whatever of the brains and nerves in the ideas he forms. The answer to this is, that he certainly does not use his eyes for the purpose of vision, and that ho makes just as little use of the other organs of sense for the pur- pose of feeling; now, as the brain is excited merely by the im- pressions of the outward senses, it is impossible that this can be the case here. However, in the following pages facts will be stated, which undeniably confirm my assertion. The somnambulist has no perception of anything in the visi- 40 PNEUMATOLOGY. ble world, with the exception of the souls of those individuals that are brought into a corresponding connection, or into rapport with him : through these he learns what passes in the visible world. The soul, after death, enters into connection with those that bear the greatest affinity to its own nature : if it enter into this kind of contact with others, it feels a pain, the extent of which corresponds with the degree of difference. O happy they that have approached so near to the character of the Redeemer, as to come into connection with him, that is, attain to the felicity of beholding him ; they will then be in communion also with all his saints! In this manner also, those friends, who much re- semble each other in their moral character, will there abide to- gether, in eternal connection and harmonious union. From the preceding observations, we may therefore comprehend what will be the nature of communication in the world to come. The somnambulist reads in the soul of him with whom he is placed in rapport; there is no need of language for the purpose, and such also is the case after death, the one reads in the soul of the other. We have to thank animal magnetism, which was discovered about thirty years ago, for all these important developments ; but the following are not less important and instructive. Those persons in particular, who have very irritable nerves and a lively imagination, are very soon translated by animal magnetism, into this state of somnambulism and clearness of vision, by a regular and gentle stroking of the body. By means of this discovery it is now ascertained that all the hysteric fits of women, as well as hypochondriacism in men, are nothing more or less than a species of somnambulism, only that it does not arise from artificial manipulation, but from a debilitated consti- tution. Therefore, when a person falls into fits, either with or with- out convulsions, so that he loses his consciousness, and sees visions, associates with spirits, and utters the sublimest things, which far surpass his natural sphere of knowledge, it must on no account be regarded as anything divine, but as a real dis- ease, and as an aberration of nature from her regular and pre- THE NATURE OF MAN. 41 scribed path. All that he says and does must be rationally examined, according to the word of God ; seasonable warnings and admonitions should be attended to ; but they are never, by any means, Divine revelations — not even then, when a per- son predicts future things which come to pass, for he stands in connection with the invisible world ; but, as his soul is still attached to his body, the connection is not perfect: he can not distinguish the images of his own imagination from spirits ; he knows and sees much that he did not know and see in his natu- ral state, but it is not all real, much less divine ; no regard should be paid to it, but rather every suitable means used to cure him of his disorder, for these aberrations have generally a distressing termination. Instances of this will be subsequently adduced. The causes from which a natural magnetic sleep may pro- ceed are chiefly the following : — , First : A lively and very irritable nervous system, and a vivid j imagination appertaining to it, both of which are generally f f found united. Secondly: An incessant occupation of the soul with super- _/ natural objects; for instance, when superstitious, ill-informed, .simple people are constantly thinking upon bewitchments and apparitions. Even if they be, at the same time, vile and repro- bate characters, they may at length be brought, by this means, into a real connection with evil spirits, and then sorcery is no longer an idle tale. Sensual love, particularly in the female sex, is the most fer- tile source of magnetic fits, and hence arise horrible deceptions, particularly when religious feelings are intermixed with them. I am acquainted with many melancholy instances of this kind, to which, for the sake of persons still living, I will not now give publicity. A pious young woman visited the religious meetings which a pious but handsome and married, man held in his house. By degrees she fell in love with him; and, as insuperable difficul- ties stood in the way of her attachment, hex nerves at length succumbed in the conflict, and the poor unfortunate girl became 4* 42 PNEUMATOLOGY. a somnambulist. At the commencement she uttered the most sublime and glorious truths in her fits ; and she generally en- tered the crisis when present at these religious meetings. She predicted many things that were to happen in future, several of which were accomplished. She gained a number of follow- ers ; and the most sensible and well-informed regarded her as one that was inspired by the Spirit of God — in a word, as a prophetess. In her fits, she received information by degrees that the wife of the object of her affections was an abomination in the sight of God and his angels. This was gradually insinuated with such satanic cunning and hypocrisy, that the whole company, which consisted of several hundred persons, most devoutly be- lieved it. The poor woman was, therefore, confined in a remote place, by orders from the invisible world; she lost her reason and died raving mad ; and the widower then married the young woman, also by an order from the invisible world. The two principal actors and the whole of their adherents might be innocently mistaken previous to the cruel treatment of the man's first wife. The horrid crimes of this female and her followers are known to the world and substantiated by official documents. A common servant-girl in the north of Germany received, in a trance, the commission that she should bring forth the prince who should bear rule under Christ, in his approaching king- dom. A married clergyman, and in other respects a pious man, let himself be deceived by her : he believed her, and she really bore a son ; but my readers may judge whether he will become that to which his mother had destined him. A similar event took place a few years ago in the south of Germany. I knew a lady of sincere piety, who fell daily, of herself, into a perfect magnetic sleep. In this state she was extremely sublimely disposed : she saw Christ, associated entirely with angels ; she heard them sing, sang with them, and said things which were astonishing. At length, the spirit whom she took for Christ — or perhaps a creature of her own imagination, which she took for him — annonuced to her that she would die THE NATURE OF MAN. 43 at six o'clock the next morning. The good woman passed the night in a state of painful conflict; in the morning, those that were about her stopped the clock, spoke with her on a variety of subjects, and thus the time passed over. She was afterward easily convinced that all she had seen were delusive appear- ances, and her fits also ceased. Finally, a person that is holy and devout, by long exercising himself in walking in the Divine presence, may fall into this state of magnetic sleep. But the case is very different then : it is immediately evident from what source his expressions flow ; and yet, even here, it is necessary to be extremely cau- tious, and not regard everything as a Divine communication or revelation. Experience teaches that persons far advanced in piety may fall into this state of natural magnetic sleep, and also enter into connection with good spirits and even angels ; but even good spirits do not know everything, particularly while they continue in hades, and have merely learned what they know from others. Vain and false spirits frequently interfere on these occasions, and seek to deceive and mislead the seer. These study his inclinations and wishes, and then arrange the communications, imagery, and ideas, in such a manner as to gratify his favorite inclinations. Now, if he regards all this as a Divine revelation, he will be satisfied that his wishes are agreeable to God, and thus he may fall into the most dangerous errors. The truth and importance of this observation can not be too pressingly urged ; for if a man, or even a child, fall into a trance, or into any other state of supernatural elevation, and then begin to preach repentance, predict future things, and speak in a style to which he is naturally incompetent, the com- mon spectator, especially if he be religiously inclined, regards it all as Divine influence and revelation ; and the poor somnam- ^ — bulist himself believes it also, rejoices at it, is deeply affected by it, thanks God for it, and now the thought secretly arises in his mind that he is something particular, and that God has some great object in view with him; he comes into connection with false spirits of light, who strengthen him in such ideas by a variety of delusive imagery, and then the arch-enthusiast is completed. 44 PNEUMATOLOGY. The entrance to this erroneous path has not been sufficiently- guarded, the reason of which is because philosophers and divines either do not understand how to guard it at all, or else not in a proper manner. Attend, my dear readers, as you value your eternal salvation, to the following infallible truths, which are of such importance in the present day: — The whole organization of human nature, and both reason and holy writ, testify, loudly and incontestably, that we mortals on this side the grave are referred solely to the visible world, and by no means to the world of spirits : he, therefore, who from curiosity seeks to learn either that which is concealed, or that which is future, commits a very heinous sin. Genuine faith and constant intercourse with God in Jesus Christ, un- ceasing watchfulness and prayer, and willingness to know nothing but Christ the crucified, places the human soul in rapport with God and Christ, through the medium of the Holy Spirit ; and when we neither wish nor seek anything else what- ever, we are secure against every error and aberration ; and, should anything supernatural manifest itself, we must continue calm, tranquil, and dispassionate, and examine minutely what the appearance is, and what its object, but in other respects take no further notice of it : if it be of God, it will know how to legitimate itself in such a manner as to make it impossible to be deceived ; and if it be from the world of spirits, the Christian should know how to act on the occasion. I will lay down, in the sequel, the most proper rules of conduct for his government, in all cases of this kind. I return to the object I had in view, which was the investi- gation of human nature, and its relation to the sensible world. There are a variety of diseases, which are ascribed to the nerves, and which act upon the ethereal part, or luminous body of the human soul ; and when such an individual possesses a lively imagination, incomprehensible things frequently occur. It often happens that such persons do not feel themselves ill ; all the vital functions pursue their course unhindered and with- out pain ; and yet these appearances result from a disordered organization of the body, and consequently form a disease. THE NATURE OF MAN. 45 These individuals see such appearances, either in a waking state, so that they are fully conscious of every object and of themselves also, or else they are out of themselves, fall into a trance, and thus into magnetic somnambulism, in which state they see those appearances. But here arises the difficult ques- tion, where do those appearances cease which are merely founded in the nature of man, and where do those commence which have their origin in the invisible world ? It is possible for a person in the state abovementioned to see angels and spirits — he may have intercourse even with God and Christ — and yet all this be a mere delusion of the imagina- tion ; for they are only images which were previously formed in it, except that, by disease, they are become equally as lively as those which we receive through the outward senses. I knew a pious female, who in her trance was surrounded with angels and conversed with them too. At length the angels began to sing, and the pious soul sang with them : and what was it 1 A miserable ballad-singer, and a common national air. Persons in this diseased state often speak with so much wisdom and understanding, upon subjects of which they were thought to possess scarcely the initial knowledge, that it is really astonish- ing ; and if they be pious and awakened people, they often preach, and that better, too, than many a right reverend divine. We have instances on record of men having travelled about the country, preached repentance, and awakened many from a sleep of sin ; and yet all this was the result of a nervous disorder, and of a natural elevation produced by magnetic sleep * I willingly allow that Eternal Love can make use even of this means to bring sinners to repentance ; but it must not be regarded as anything divine, nor as the inspiration of the Holy Ghost ; for, in this case, the greatest errors may result from it. It is to be lamented that these extraordinary preach- ers, from want of sufficient self-knowledge themselves, believe that the Holy Spirit speaks through them ; and when their * Our author gives a remarkable example of this in his " Theobald, or the I'm thusiasts," inserted in No. 1 of the "Instructive Narrations," page 131, recently published. 46 PNEUMATOLOGY. hearers believe it likewise, however many erroneous things the preacher may say, they are all regarded as the word of God and therefore as true. On such occasions, everything should be minutely and rigidly examined by the Word of God and sound reason; but, in other respects, no value should be attached to these things, much less ought they to be declared divine ; we ought rather to seek to cure such persons in a regular manner. The highest species of apparitions, which have their founda- tion in human nature, is, incontestably, when a person still living can show himself in some distant place. However much this may have been ridiculed as the most absurd superstition, yet so certain and positive are the facts narrated, that the mat- ter is placed beyond a doubt ; and many of my readers will probably remember some incident or other of this kind. I do not speak here of such apparitions as have shown themselves, immediately after death, to some particular friend, but of those that have made such a visit while the individual still animated a living body. Instances are known to me, in which persons who were sick were seized with an indescribable longing to see a certain friend ; they soon after fell into a swoon, and, during the time, they appeared to the distant object of their longing. But the following narrative exceeds all I ever read or heard upon this subject : it comes from a credible source, and possesses all the characteristics of historic veracity. About sixty or seventy years ago, a man of piety and integ- rity arrived in Germany from Philadelphia, North America, to visit his poor old parents, and, with his well-earned wealth, to place them beyond the reach of care. He went out to America while he was still young, and had succeeded so far as to become overlooker of various mills on the Delaware river, in which situation he had honorably laid up a considerable sum. This respectable individual related to one of my friends, upon whose veracity T can depend, the following wonderful tale: — In the neighborhood of Philadelphia, not far from the mills abovementioned, there dwelt a solitary man in a lonely house. He was very benevolent, but extremely retired and reserved, THE NATURE OF MAN. 47 and strange things were related of him, among which was his being able to tell a person things that were unknown to every- one else. Now it happened, that the captain of a vessel be- longing to Philadelphia, was about to sail to Africa and Europe. He promised his wife that he would return in a certain time, and also that he would write to her frequently. She waited long, but no letters arrived: the time appointed passed over, but her beloved husband did not return. She was now deeply- distressed, and knew not where to look for either counsel or consolation. At length, a friend advised her for once to go to the pious solitary, and tell him her griefs. The woman follow- ed his advice, and went to him. After she had told him all her troubles, he desired her to wait a while there, until he returned and brought her an answer. She sat down to wait, and the man opening a door, went into his closet. But the woman thinking he stayed a long time, rose up, went to the window in the door, lifted up the little curtain, and looking in, saw him lying on the couch or sofa like a corpse ; she then immediately went back to her place. At length he came and told her that her husband was in London, in a coffeehouse which he named, and that he would return very soon : he then told her also the reason why- he had been unable to write. The woman went home pretty much at ease. What the solitary had told her was minutely fulfilled, her husband returned, and the reasons of his delay and his not wri- ting were just the same as the man had stated. The woman was now curious to know what would be the result, if she visit- ed the friendly solitary in company with her husband. The vis- it was arranged, but when the captain saw the man, he was struck with amazement ; he afterward told his wife that he had seen this very man, on such a day (it was the very day that the woman had been with him), in a coffeehouse in London ; and that he had told him that his wife was much distressed about him ; that he had then stated the reason why his return was de- layed, and of his not writing, and that he would shortly come back, on which he lost sight of the man among the company* * See Note 3. 48 PNEUMATOLOGY. This most singular narrative, which is totally inexplicable and incredible, according to the common system of materialism, can be explained only according to my theory of human nature, and its possibility demonstrated. For this purpose, I must re- fer to the indubitable facts, for which we are indebted to ani- mal magnetism. It is now an evident and established truth, that there is, in the human frame, a subtle luminous body, an ethereal covering of the immortal rational spirit, which has undeniably manifested itself in magnetism, galvanism, electricity, and in sympathy and antipathy, and shown itself operative in a variety of ways ; with this body the rational spirit is eternally and inseparably connect- ed. In the foregoing pages, I have denominated this eternal luminous body, the human soul. This human soul, by an artificial stroking, or magnetizing, can be detached from the nervous system in a numberless vari- ety of degrees, and become a free agent, according to the ex- tent of the degree of detachment ; certain diseases, and like- wise certain medicines, or rather, poisonous plants, are capable of producing the same effect. In the inferior degrees of this detachment, consciousness re- mains, but the imagination is more lively, so that the man be- lieves he really sees and hears what he merely imagines. Natural sleep is also one species of detachment. When the organic machine of the body, or rather the nerves, become wearied to a certain extent, the human soul forsakes these or- gans, in so far as they belong to the senses ; for, from the latter alone proceeds our consciousness of the visible world ; the soul, however, continues to act of itself; and if this take place in so lively a manner, as to make an impression on the inward organs of sense, we then remember it on awaking, and call it a dream. This detachment is some degrees more complete in the com- mon sleep-walkers, and has a similarity to magnetic somnambu- lism : in this case the human soul acts more freely, it dreams more connectedly and distinctly, and to such a degree, that the nervous system, and consequently the body also, is set in mo- tion, although the senses are all at rest; and as the man in this THE NATURE OF MAN. 49 state is not actuated by the sensible world, but by the connec- tion of ideas in the soul, actions ensue which do not belong to the natural order of things : but these very actions as every one knows, are much more perfect in themselves, than when per- formed in a wakeful state ; whence it is again evident, that the human soul, when delivered from the bonds of the body, can act much more freely, perfectly, and actively ; it then neither sleeps nor slumbers, nor is wearied any more for ever. In the common fits of hypochondriacal and hysteric persons, as also of those who are afflicted with worms, the degrees of de- tachment are likewise very various, consequently the exhibitions and actions also which proceed from them; but at death it is complete. Of this I will treat at large in the chapter on appari- tions. It is, therefore, an incontestable experimental truth, that the human soul can be detached in an infinite number and variety of degrees, even to entire separation from the body, and is able to act freely of itself, according to the degree of this detach- ment. There may be those to whom this detachment is a very easy matter, and, assisted by secret means, may even be carried so far, that the human soul leaves the body for a short time, per- forms something at a distance, and returns to the body again : but this, however, must take place in a very short time, before the blood loses its fluidity. We have several instances of the occurrence of this in diseased persons. I will now explain, according to my theory, this rare and most remarkable phe- nomenon, with reference to the American instance above related, which is the most perfect of its kind. "When the soul is in a state of detachment from its sensitive organs, while still in the body, consciousness of the visible world ceases so long as the detachment lasts. The soul, however, lives and acts in the sphere of its knowledge, and enters at length, by frequent repetition of this state, inlo connection with the world of spirits : it is no longer sensible of anything in the visi- ble world ; it sees and hears no one except those with whom it is placed in rapport, which is accomplished by bringing the 5 50 PNEUMATOLOGY. psychical atmosphere of both into contact with each other, ac- cording to certain laws. With such persons the soul can have intercourse and converse, and from them it learns what is pas- sing around it in the visible world at the time. Now, supposing the American abovementioned possessed the capability, either from nature or by some secret means, or by both, to detach his soul at pleasure entirely from the body, and unite it again with the body, he could therefore place him- self in a state of the most perfect somnambulism — by the phe- nomena and experiments of which everything must now be explained. His soul, therefore, forsook its body, with the will to ask the captain the reason of his protracted stay, and of his not writing. As soon as it left the body, it was no longer sen- sible of anything in the material world, and was in the world of spirits, where no space can separate. The moment, there- fore, the soul forsook the body, it was already in London with the captain of the vessel ; and if he had been in China, or any- where else, its magic will would have carried it thither. The human soul, abstractedly considered, is invisible — it is naturally not obvious to the senses — but it can make itself visible in two ways : first, by attracting atmospheric substances, and forming out of them a body like its own ; and secondly, by placing itself in rapport with the person to whom it wishes to appear. In the former case, it may be seen by many persons ; but then every one perceives that the apparition is no human being, but a spirit ; in the latter case, it is only visible to him with whom it stands in rapport, by acting in such a lively manner on his soul and organs of sense, that he sees the per- son before him as clearly as if he were present in his own body. This remark I shall also subsequently elucidate, very clearly and completely, in the chapter on the apparition of spirits. The American certainly appeared to the captain according to the second mode, for in the first a great sensation would have been excited among those that were present ; and who knows what might have been the consequence of it to the indi- vidual himself? THE NATURE OF MAN. 51 I could relate several instances of this kind, but this one may suffice, in order not to make this work too prolix. The singular phenomenon when persons see themselves, or appear to themselves, is not rare, and may take place in two ways : first, when the person who sees himself is alone con- scious of the apparition, while others who are present see noth- ing. In this case, the appearance may be merely natural, and founded in human nature ; but where it is seen by several, it then belongs to the invisible world, and to the following chapter on presentiments. Should any one ask how it is possible for a man to appear to himself, or how this self-sight is founded in human nature, I answer that, in order to this, nothing more is requisite than to see angels and spirits where there are none, or at least where they are not obvious to the senses. The celebrated Frederick Nicolai, of Berlin, fell once into a state in which he saw many spiritual beings around him, which all gradually vanished on making use of laxative and cathartic medicines.* Now, just as other forms may be so vividly impressed upon the imagination as to resemble the external sensible impressions, so the same impressions may also be made by one's own figure. I have proposed the question above : " Where do those ap- pearances cease which originate merely in human nature, and where do those commence that are connected with the world of spirits ?" My answer is as follows : — As long as an apparition only speaks such things as a person in a state of unnatural exaltation may know, the appearance is a mere creature of the imagination, in some inferior degree of magnetic somnambulism ; but when it says things which it is naturally impossible for the person to know, and when these things are afterward found to be t7 - ue, the person that has these appearances stands in connection with the invisible world. But this may also be the case, although not all that is said comes to pass, and even some things not at all ; because even good spirits may still be mistaken, and the bad intentionally mislead. * See Note 4. 52 PNEUMATOLOGY. There is still something of importance to be observed which lies in human nature ; and that is, the capability of having inter- course or connection with the spiritual world, on this side the grave, and during the present life. According to the laws of nature, this faculty ought not to be developed in our mortal frame ; because in this life we are far from possessing all that is necessary to try the spirits, and may therefore be dreadfully deceived and misled. But this faculty may be developed by certain diseases ; and there are also some in whom this develop- ment easily takes place. Now, as spirits, and particularly the departed souls of men which are still in hades, and would gladly have something performed #or executed in the world they have left, earnestly long for some one in the material world who may accomplish their wishes, they consequently rejoice greatly when they find a person who is already in connection with the world of spirits, or may be easily brought into it : they therefore ap- pear to this person, and entreat him to fulfil their desires. When I come to treat upon the apparition of spirits, I will clearly point out what is to be done in such a case — what is duty, and what is not duty. The inhabitants of the invisible world are only sensible of the spiritual world, and not in the smallest degree of our material or visible world — in the same manner as we are sensible only of the latter and not of the former. The spiritual world is in the same place with the material or visible world ; we are re- ally in it, but we perceive nothing of it, even as the spirits are with us and about us, without perceiving anything of us, with the exception of the good and evil angels : they are sensible of us, and can act upon us ; but the departed souls of men can not do so, except when they find any one with whom they are able and permitted to enter into connection. Hades is in our atmosphere, and extends downward into the body of the earth where hell begins ; it also extends upward to the residence of the blessed, in pure ether. But of this I shall treat more at large in its proper place.* A certain pious person, who had the fortune, or rather the misfortune, to stand in connection with the world of spirits, * Sec Note 5. THE NATURE OF MAN. 53 maintained that the apparition of a human being from the visible world, was just as appalling and terrific as their appearance is to us, so that the affair they have at heart must be weighty and oppressive, when they resolve upon seeking any one with whom they can enter into connection; notwithstanding this, they are very glad when they find a person of this description. Both these assertions may well consist together. But wherein does the capability of entering into intercourse or connection with spirits properly consist ? 1. A natural disposition to it consists in this : when the ethe- real part or luminous body of the human soul does not imbibe many heavy particles from ihe blood, but keeps itself pure ; by which means it borders more closely upon the invisible world. This does not depend, however, on the will of man, but on the internal organization of the body. 2. When the luminous body of the human soul receives any particular accumulation of power, so that it becomes more ac- tive than is necessary for life and sensation, it may then happen that the individual may appear in the invisible world, and have intercourse with its inhabitants. Both of these causes may be produced by disease, by mag- netism, by natural means derived from the three kingdoms of nature, and by other magic and mystic arts ; but it is improper, dangerous, and generally very sinful and criminal to make use of such means to attain this capability, contrary to the order of God and nature. I will not, however, on this account, accuse certain respectable individuals, who stand in connection with the spiritual world, of committing a crime ; there may be excep- tions to the rule, and it may be the will of God to use such in- struments for his service ; but when this is the case, he will lead such persons, by his providence, whither he designs to have them, without their own seeking it. It is, and ever will be, cul- pable presumption to seek intercourse with spirits from our own impulse. The most remarkable individual of this kind was, undoubted- ly, the famous ghost-seer, Swedenborg; and this is the place where I must notice him at some length. He had the natural 5* 54 PNEUMATOLOGY. disposition to intercourse with the invisible world ; and as so much has been written for and against this extraordinary man, I regard it as my duty to publish the real truth respecting him, having had the opportunity of obtaining it pure and unmingled. Swedenborg was the son of a preacher in Sweden ; his char- acter was that of honesty and sincerity, and he possessed great talents for learning, by which he profited, and devoted himself to the study of philosophy and natural history, but particularly to mineralogy, metallurgy, chemistry, and geology. In order to perfect himself still more in the latter of these sciences, he un- dertook long journeys through Europe, and then returned to his native country, where he was admitted as a member of the geo- logical board. He has written a couple of thick folios, the con- tents of which are philosophical ; they contain a well-digested system of philosophy, which, however, was not favorably re- ceived. He then wrote two other thick folio volumes, on cop- per and iron, which still maintain their acknowledged value. To the surprise of every one, this able, learned, and pious man fell into intercourse with spirits. He made so little a mystery of this, that frequently at table, before a numerous company, and when engaged in the most rational and scientific conversa- tion, he would say, that he had just before spoken on this or that point with the apostle Paul, or with Luther, or with some one who had long been dead. Tt is easy to conceive that those pres- ent gaped and stared at him with every mark of astonishment, and doubted whether he was in his right senses. However, he occasionally furnished proofs, which were unobjectionable. It is true that these statements have been controverted, and the good man accused of deception ; but the latter I loudly deny. Swe- denborg was no deceiver, but a pious and religious man, but who might still be occasionally deceived and mistaken. The three following proofs of his having intercourse with spirits are universally known : — 1. The queen of Sweden put him to the test, by commission- ing him to tell her what she had spoken on a certain remarkable occasion with her deceased brother, the prince of Prussia, in Charlottenherg, if I mistake not. After some time, Sweden- THE NATURE OF MAN. 53 borg announced himself, and stated to her what had passed. The queen was deeply struck with it, as may be easily supposed. This fact has been controverted in the public papers ; but a Swedish nobleman, who was, in other respects, no admirer of Swedenborg, assured me, that the matter was most unquestion- ably true.* He gave me also other proofs of it which I scruple to make public, in order not to compromise certain individuals ; this being generally the case with matters that relate to the in- visible world. 2. Swedenborg arrived at Gottenburg, from England, with a company of travellers. He there said he had learned from the angels that there was at that moment a fire in Stockholm, in such a street. Among those present were some who resided at Stockholm, and who felt uneasy at this intelligence ; but he came to them soon afterward, and said that they need not be alarmed, for the fire was extinguished. The next day they learned that such had been exactly the case. This is a fact which is most certainly true. 3. A respectable widow was called upon to pay a consider- able sum of money, which she was confident her deceased hus- band had already paid, but she could not find the receipt. In her distress she went to Swedenborg, and entreated him to ask her husband where the receipt was laid. Some days after, Swedenborg told her that the receipt was in a certain press, at the bottom, in a concealed drawer, where it was immediately found.t This fact has been thus explained : Swedenborg knew where the receipt was, and had merely made the woman believe he had ascertained it from her husband. I know to a certainty that it would have been morally impossible for this pious man to have acted in such a manner. If he had known of the re- ceipt, he would certainly have told the distressed widow where it was on her first visit.t * A respectable Wurtemburg divine wrote to the queen on the subject ; she an- swered his letter and testified to the truth of it. t See Note 6. t For a fuller and much more satisfactory and convincing account of these inci- dents in the life of Swedenborg, see " Documents, " ccc, concerning him, edited by George Bush, and published by John Allen, 139 Nassau street, New York. The Biographies of Swedenborg by Hobart, Wilkinson, Rich, and Barrett, may also be consulted. 56 PNEUMATOLOGY. But I must now add a fourth experimental proof, which has never been previously made public, and is fully as important as any one of the foregoing. I can vouch for the truth of it with the greatest confidence. About the year 1770, there was a merchant in Elberfeld with whom, during seven years of my residence there, I lived in close intimacy. He was a strict mystic in the purest sense. He spoke little ; but what he said, was like golden fruit on a salver of silver. He would not have dared, for all the world, knowingly to have told a falsehood. This friend of mine, who has long ago left this world for a better, related to me the fol- lowing tale. His business required him to take a journey to Amsterdam, where Swedenborg at that time resided ; and having heard and read much of this strange individual, he formed the intention of visiting him, and becoming better acquainted with him. He therefore called upon him, and found a very venerable-looking, friendly old man, who received him politely, and required him to be seated ; on which the following conversation began : — The merchant. Having been called hither by business, I could not deny myself the honor, sir, of paying my respects to you. Your writings have caused me to regard you as a very remark- able man. Swedenborg. May I ask you where you are from ? Merch. I am from Elberfeld, in the grand-duchy of Berg. Your writings contain so much of what is beautiful and edify- ing, that they have made a deep impression upon me : but the source whence you derive them is so extraordinary, so strange, and uncommon, that you will perhaps not take it amiss of a sincere friend of truth if he desire incontestable proofs that you really have intercourse with the invisible world. Swed. It would be very unreasonable if I took it amiss ; but I think I have given sufficient proofs, which can not be contra- dicted. Merch. Are they those, that are so well known, respecting the queen, the fire in Stockholm, and the receipt 1 Swed. Yes, those are they, and they are true. THE NATURE OF MAN. 57 Merch. And yet many objections are brought against them. Might I venture to propose that you give me a similar proof? Swed. Why not 1 Most willingly ! Merck. I had formerly a friend who studied divinity at Duis- burg, where he fell into a consumption, of which he died. I visited this friend a short time before his decease : we conversed together on an important topic. Could you learn from him what was the subject of our discourse ? Swed. We will see. What was the name of your friend ? The merchant told him his name. Swed. How long do you remain here 1 Merch. About eight or ten days. Siucd. Call upon me again in a few days. J will see if I can find your friend. The merchant took his leave, and despatched his business. Some days after, he went again to Swedenborg, in anxious ex- pectation. The old gentleman met him with a smile, and said : " I have spoken with your friend ; the subject of your discourse was, the restitution of all tilings." He then related to the merchant, with the greatest precision, what he and what his deceased friend had maintained. My friend turned pale, for this proof was powerful and in- vincible. He inquired further : " How fares it with my friend ? Is he in a state of blessedness 1" Swedenborg answered, " No, he is not yet in heaven ; he is still in hades, and torments him- self continually with the idea of the restitution of all things." This answer caused my friend the greatest astonishment. He ejaculated, " My God ! what, in the other world?" Sweden- borg replied : " Certainly ; a man takes with him his favorite inclinations and opinions, and it is very difficult to be divested of them. We ought, therefore, to lay them aside here." My friend took his leave of this remarkable man perfectly convinced, and returned back to Elberfeld. What says highly-enlightened infidelity to this 1 It says, " Swedenborg was a cunning fellow, and he employed a secret spy to get the matter out of my friend." To this I candidly reply, that Swedenborg was of too noble a mind, and had too 58 PNEUMATOLOGY. much of the fear of God, and my friend was too discreet to act in such a manner. Such like evasions belong under the head of the " transfiguration of the Redeemer by means of moon- shine !" It is a matter which no longer admits of a doubt, that Swe- denborg had frequent intercourse with the inhabitants of the invisible world for many years ; but it is equally certain that his imagination occasionally deceived him, and that certain spir- its gave him at times wrong information. His writings contain a great deal that is beautiful, and instructive, and credible, but also, in places, such incomprehensibly absurd and senseless things, that it requires an exercised spirit of examination to peruse them with profit. Swedenborg's chief error consisted in believing himself that God had opened his inward sense, and chosen him for the pur- pose of making known, in these last times, those mysteries that were hitherto concealed, and of laying the foundation of the Lord's kingdom. It is easy, however, to conceive how he might be thus deceived : for as he obtained his acquaintance with the world of spirits so suddenly and unsought, and as he was not sufficiently acquainted with human nature as that he could have supposed there was such a thing as a disposition of the body which deviates from the laws of nature — a sort of disease, by which the individual may become connected with the invisi- ble world — I say it could not be otherwise ; he must necessa- rily believe that these revelations came immediately from God : and as soon as he believed this, he regarded everything as true that was revealed to him, and consequently himself also as a prophet sent from God. From such ideas abominable errors and mistakes may arise, and yet the person may not believe that he sins, because he regards them as being the result of a Divine command.* * It is evident, we think, that Stilling thought highly of Swedenborg on the whole, and intended to do him no injustice, hut we are still constrained to enter our protest against the author's verdict in this and the foregoing paragraph. The claims of Swe- denborg to the character of a divinely-enlightened and divinely-commissioned mes- senger of Heaven to men, have been more thoroughly canvassed since the time of Stilling, and the conviction has obtained much deeper ground that his reports of the THE NATURE OF MAN. 59 Animal magnetism and an extensive medical experience have taught and incontrovertibly convinced me that the immor- tal spirit, the divine spark in man, is inseparably united with an ethereal or luminous body ; that this human soul, which is des- facts and phenomena of the other life are altogether reliable. As to the charge urged by our author against Swedenborg's writings, that with much "of what is beautiful, instructive, and credible," there is t till mixed up not a little of what is "in- comprehensibly absurd and senseless." we can only say that it would never be brought by one wbo was actually conversant with bis works and the psychological prin- ciples which they inculcate. Many things affirmed by Swedenborg have doubtless at the first blush an incredible and revoking air, but when the laws involved in them are developed, they usually assume entirely another aspect, and commend themselves to acceptance on the ground of their intrinsic rationality. Stilling is evi- dently willing to admit that Swedenborg's spiritual senses were opened to behold the things in the spiritual world, and that for many years he had frequent intercourse with the inhabitants of that world, and yet he deems it an error for Swedenborg to have believed " that God had opened his inward senses, and chosen him for the purpose of making known, in these last times, those mysteries that were hitherto concealed, and of laying the foundation of the Lord's kingdom." In the place of any formal reply to this we will insert a paragraph or two from the first number of the " Swe- denborg Library," published by Professor Bush: — " The inquiry will indeed spontaneously arise, whether these alleged revelations are anything more than the mere embodied visionings of a disordered brain. Our answer is, read and weigh — consult consciousness and give scope to reason — and the conviction will bear down with overwhelming force, that if man's nature here be what we know it is, his state hereafter must be what Swedenborg says it will be. The profoundest philosophy lies at the basis of all his revelations. Miracles might compel attention, but truth must shine in upon the soul by its own light. To be led ' rationally and in freedom' in matters of religion, is the grand prerogative of man. Upon no subject is Swedenborg more emphatic than in regard to the intrinsic insuf- ficiency of mere visions, revelations, and converse with the dead, to work a regen- erating change in the human mind. He therefore says in effect, ' Do not believe me simply because I have seen heaven and hel! — have discoursed with angels — and been admitted to the precincts of the Divine presence. Believe me because I tell you what your consciousness and intuitions will tell you, if you listen calmly to their voice. Enter into the sanctuary of your own soul. You will there recognise the principles which, from their very nature, must result in just such eternal actual- ities as I disclose to you. I have been permitted to behold the realizations simply in order that light might be reflected more powerfully back upon the elemental prin- ciples out of which they spring. The objective ha9 been to me a handmaid to the subjective. If you do not see the truth of my developments authenticated by the oracles of your own mind, reject them. I have no miracles to ofter as proof ', and if I had they would be unavailing, in the lack of internal evidence.' " Such is the virtunl claim of Emanuel Swedenborg. Can anything be more fair, more meet, more rational? Is he not entitled to a hearing? Granting once the possibility of the disclosure in any case, is it not reasonable to weigh its evidence in his case ? Does not the counsel of the scribes in regard to Paul indicate the true 60 PNEUMATOLOGY. tined to be a citizen of the world of spirits, is, as it were, exiled into this earthly life and animal body, to which it is fettered by means of the nerves, and must be thus fettered to it, for the purposes of its ennoblement and perfection ; that this inward line of policy in respect to the Swedish seer : ' We find no evil in this man ; but if a spirit or an angel hath spoken to him, let us not fight against God.' " It is undoubtedly true that many things occur in the theology of Swedenborg which stand in such direct antagonism with various articles of the current creeds of Christendom, that it can not well be otherwise than that their assertion should come with a kind of violent shock upon a faith long established ; and we are not unaware that the charge of a lax morality often has been, and probably often will be, brought against them. In reply to this, we submit that one great question — independent of all others, and paramount to all others — imperatively demands to be settled at the threshold of every inquiry in regard to the doctrinal character of his developments : Was the privilege accorded to Swedenborg of intromission into the spiritual world? — Did he converse with spirits and angels ? — Was he immedi- ately instructed by the Lord himself? This, we repeat, is the question of questions in regard to his claims, which is to be definitely settled in the outset, and that too upon its own merits, or by its own appropriate evidence. The receivers of his doc- trines contidently affirm, that a fair and candid survey of the psychological evidence in the case is decisive of the fact of a supernatural illumination — that in view of the peculiar character of the revelations, nothing but the admission of their truth will adequately account for the phenomena which they involve — that no hypothe- sis of designed imposture, of unconscious illusion, of morbid imaginings, of religious mania, or of demoniac influence, affords to the reflecting mind a satisfactory solution of the astounding problems that cluster about these disclosures. They contend that every such hypothesis is contradicted equally by the personal history of the man and by all the known characters of disordered intellect. They therefore most stren- uously protest against the invidious array of objectionable features of doctrine, while no attempt is made to confute, on solid grounds, the evidence of the disclosures. They insist that some rational explanation shall be given of the immense amount of philosophical truth embraced in the disclosures, if indeed this truth is at the same time mixed up with such a mass of falsehood and error in the doctrines, when yet the doctrines come through the medium of the disclosures. And if a real though honest hallucination be still urged as the true solution, they call aloud for the pro- duction of a single parallel instance in the whole annals of mental aberration. Here is a case where we find every property of the closest logic — the severest method — the most consecutive reasoning — the soundest judgment — the most symmetrical harmony and consistency of parts — the most lucid style — the most admirable coolness and sobriety in the description of scenes astonishing and exci- ting beyond measure — the most absolute freedom, in fine, from each and every symptom of extravagance, rapture, vagary, incoherence, and wildness, which is known to be inseparable, in some form or other, from every species of mental de- rangement, and especially when it assumes a religious phasis. If such character- istics be indicative of insanity, what, we may ask, is the evidence of sanity ? Who can be sure of not being himself an unsuspecting candidate for a lunatic asylum? Very possibly these characteristics may be denied of Swedenborg's mind. But THE NATURE OF MAN. 61 and luminous being, during such incarceration, is destined to receive its instruction through the five organs of sense, and not through intercourse with the world of spirits ; but that by means of magnetism, by certain diseases, and by other instrumentality, it may be more or less divested of the bonds of the body, and enter into connection with the invisible world, which, however, by whom ? By those who have read his writings and weighed their contents in the balance of a candid reason ? Far from it. He will be cendemned. as he ever has been, by those who do not know what he has said, or who know it only from garbled extracts or distorted statements. Let his works be carefully pondered, and we do not hesitate to say that the reader's estimate will at least so far agree with ours that he shall readily grant, that if they are the effusions of a demented intellect, sucli mad- ness is without a precedent in human experience. Nor, if he admits the perfect sanity of the writer, and yet denies the truth of the revelations, will he find him- self any nearer to a satisfactory solution of the enigma. The fabrication of such a system, carried on through a space of nearly thirty years, and embodied in as many volumes, from the pure resources of any mere human intellect, however gifted, will not fail to strike him as the most incredible of all suppositions, even if he could rec- oncile the motive for such a stupendous lie with the known character of the man, which is palpably impossible. " We say then again, that the question must be first of all determined, whether Swedenborg was in truth made the subject of supernatural revelations. If he was, then his utterances are to be received as the voice of God to man. If he was not, then some adequate explanation must be given of the moral marvels that distinguish his case from every other that the world has witnessed. The conviction can not well be resisted, that whether his asserted revelations be true or false, the miracle is equally great. To a candid estimate Swedenborg stands forth either as the accred- ited messenger of God, or as the loftiest genius that humanity has ever enrolled in her ranks. The alternative is inevitable, and the world is to take its choice of the conclusions." As to the intimation that Swedenborg's imagination deceived him — that certain spirits gave him at times wrong information — and that he regarded every- thing as true that was revealed to him — suffice it to say that this must be regarded simply as the opinion of one who had not put himself in a condition to be a compe- tent judge. It is, moreover, always unfair to deal in wholesale statements of this nature without exact specification. It creates prejudice while it precludes the op- portunity of refutation. To those who are acquainted with Swedenborg's works, it is obvious that nothing is more unfounded than these insinuations. They every- where bear testimony that while he was permitted to converse with angels, with spirits, and with devils, he still understood the quality of those with whom he held intercourse, and that no doctrine was taken by him on the authority of any angel or spirit, but of the Lord alone. So far from being deceived by ignorant or wicked spirits, his writings afford the only sure means of protection against such deception, Had our amiable author studied them carefully himself he would have been spared many a chapter of bitter experience such as he has related of himself in his " The- obald, the Fanatic."— Ed. 6 62 PNEUMATOLOGY. is always something unnatural, and contrary to the principles of the Christian religion ; and finally, that its actions are so much the more perfect and volatile, the more it is divested of the body, in order to think, imagine, or, in a word, to make use of its understanding, reason, and will ; on the contrary, all the faculties of the soul or spirit are much more perfect when the inward man is freed from the body : it possesses the latter only for the purpose of being conscious of the visible world, and of acting in it. When once the new heavens and the new earth shall be com- pleted, then shall the souls of pious men, united to their resur- rection-body, be conscious, not only of the new and glorified visible world, but also of the world of spirits, and be able to act in both of them. I conclude this chapter with the urgent exhortation to avoid all connection with the world of spirits ; but if any one attain to intercourse with it unsought, let him withdraw himself from it in a charitable and Christian-like manner, and return to that regular order in which the Father of men has placed him on this side the grave. In the chapter on apparitions, I will lay down rules how we ought to act toward them. PRESENTIMENTS, ENCHANTMENTS, ETC. 03 CHAPTER III. FOREBODINGS OR PRESENTIMENTS, PREDICTIONS, ENCHANT- MENTS, AND PROPHESYING. By foreboding, I understand a more or less obscure percep- tion of something that is taking place at a distance at the time, or that will shortly occur, without the individual being able to find the reason of such perception in the visible world. This is the simplest and purest idea of what is properly called fore- boding or presentiment. I have myself experienced such a presentiment three several times, as those of my readers will recollect who have read the history of my life. As it is impossible for us, in our present state, to know, even in the smallest degree, anything that is future, or that is taking place at a distance, except when we infer it from natural causes, true presentiments must therefore proceed from a higher source. I will therefore, first of all, treat of these latter. There are also those who, either by certain arts or diseases, or else by natural disposition, develop their faculty of presenti- ment, so that in certain cases they can learn, for themselves and others, what is taking place at a distance, or will shortly take place. I will seek to elucidate this important subject also : it has properly reference to predictions and divination ; at least they belong, in some respects, to this part of it. Sorcery or witchcraft has been reckoned under the most stu- pid kinds of superstition. I will endeavor, in the sequel, to show if there be anything in it, and what there is in it. Finally, I must likewise examine how the true spirit of proph- ecy may be distinguished from common predictions. I under- stand by the latter, when any one sees a vision by which some- thing future is made known to him, or when something is in- wardly revealed to him — that is, to his inward senses. Real presentiments, of which I will first speak, have refer- 64 PNEUMATOLOGY. ence to men who by no means stand in rapport with the world of spirits, as well as to those who stand in this connection. Professor Boehm, of known respectability in Giesen and Marburg, where he regularly read public lectures on mathe- matics — a man of integrity, religious sentiments, a friend of truth, and anything else but an enthusiast — used frequently to relate the following tale : — Being one afternoon in pleasant society, where he was smo- king his pipe and taking his tea, without reflecting upon any particular subject, he all at once felt an impulse in his mind to go home. Now, as he had nothing to do at home, his mathe- matical reason told him he ought not to go home, but remain with the company. But the inward monitor became stronger and more urgent, so that at length every mathematical demon- stration gave way, and he followed his inward impulse. On entering his room, and looking about him, he could discover nothing particular ; but he felt a new excitement within him, which told him that the bed in which he slept must be removed from its place, and transported into another corner. Here like- wise reason began again to operate, and represented to him that the bed had always stood there, besides which it was the fittest place for it, and the other the most unfit ; but all this availed nothing, the monitor gave him no rest : he was obliged to call the servant, who moved the bed to the desired place. Upon this his mind was tranquillized, he returned to the com- pany he had left, and felt nothing more of the impulse. He stayed to supper with the company, went home about ten o'clock, then laid himself in his bed, and went to sleep very quietly. At midnight he was awakened by a dreadful cracking and noise. He arose from his bed, and then saw that a heavy beam, with a great part of the ceiling, had fallen exactly upon the place where his bed had previously stood. Boehm now gave thanks to the merciful Father of men for having graciously caused such a warning to be given him.* I know very well how the mateiialist will explain this stri- king and remarkable presentiment. He will say that the beam * See Note 7. PRESENTIMENTS, ENCHANTMENTS, ETC. 65 had cracked the preceding night, and that Boehm had heard it indistinctly in his sleep, so that he was not clearly conscious of it. The obscure idea of danger, however, still lay in his soul; this idea became more lively, the nearer the period of danger approached, and at length manifested itself in the manner above stated. This explanation bears upon its surface a gleam of probability similar to that when the materialist seeks to explain light, either as proceeding from illumined bodies, or by the tremulons mo- tion of the ethereal fluid, occasioned by illumined bodies. But the more strictly these ideas are investigated, the more ground- less are they found to be : at length, contradictions are discov- ered, and they are seen to be impossible. If, by the cracking of the beam, a confused idea of danger had arisen in Boehm, during sleep, he would have felt, on awaking, a secret anxiety, a dread of something, of which he was ignorant — of which he might afterward perhaps have a confused recollection ; and then, without knowing why, might have ordered the bed to be i emoved to another place. But this was far from beinor the case with the mind of the o professor : it was at ease, and foreboded nothing ; and as, tow- ard evening, the impulse arose to go home, it disputed against it, which certainly would not have been the case had this im- pulse originated in his own mind. The same thing happened likewise when the bed was transported to another place : Boehm found it improper and inconvenient. But to such sophistry as this must the materialist have re- course, when he attempts to apply his mechanical laws to that which is supernatural. Something of this kind may give satis- faction to persons of this description, and to the superficial rea- soner ; but to the Christian Bible-philosopher, by no means ; the latter knows from his Bible, from the mouth of Truth itself, that there are whole hosts of good and evil angels, that can act upon the world and upon mankind. Christ teaches us expressly that children have guardian-angels, which continually behold the face of his heavenly Father (Matt, xviii. 10). These aogels, therefore, recognise in the face of God his will, and then accom- G* 66 PNEUMATOLOGY. plish it in the children, as far as they are able and are not pre- vented ; and it is clear and evident, from Hebrews i. 14, and from many other passages and hints in the Holy Scriptures, that angels are instruments by which the Lord rules the whole cre- ation, and therefore our visible world likewise ; and that they serve as guardians to man, and warn him of danger, if it be- longs to the plan of the man's guidance. This warning takes place .in various ways, so as the warning angel can best act upon a person, and it is then called a presentiment. It was probably such an angel that whispered into Boehm's soul, " Go home !" and again afterward, " Move the bed away into yonder corner !" It is incomprehensible to me how men can prefer a machine which continually moves forward on its course by eternal and adamantine compulsion, according to the 'same irreversible laws and the same cold necessity, to a world filled with free agents ; and it is to me equally incomprehensible why those who believe in a world so glorious, and so consistent with the character of God, should be so deeply despised and ridiculed, and be attacked with such satanic malignity. This circumstance is, in reality, no mean proof in favor of my theocratic liberty ; because the mechanical system is altogether favorable to the kingdom of darkness, and most powerfully promotes it. Is not my view of such presentiments, and of the government of the universe in general, more tranquillizing, exhilarating, and more inciting to prayer and activity, and to inward confidence in the all-gra- cious Ruler of the universe, than that which regards man, in the mechanical system, as chained in an iron cage, and bound by eternal bonds of darkness, whom afterward an unchange- able destiny hurls away into endless space, without knowing whither % The merchant in whose employ I was formerly, from the year 1763 to 1770, and whom I have called " Spanier" in the narrative of my life, frequently related to me a remarkable pre- sentiment which he once had in Rotterdam. On commencing business, he took a journey into Holland for the purpose of forming connections for his extensive iron-works. But his PRESENTIMENTS, ENCHANTMENTS, ETC. 67 chief attention was directed to Middleburg, in Zealand, to which place he had several recommendations from his friends, as well as to other towns in Holland. Having finished his business at Rotterdam, he went in the morning to the Middleburg market- boat, which was lying there at anchor, ready to sail at noon to Middleburg. He took and paid for his place, and then re- quested that a sailor might be sent to him at an inn, which he named, when the vessel was about to sail. He then went to the said inn, prepared for his voyage, and ordered some refresh- ment to be sent up to his room at eleven o'clock. When he had almost finished his repast, the sailor came to call him ; but as soon as the man opened the door, and the merchant cast his eyes upon him, he was seized with an unaccountable trepida- tion, together with an inward conviction that he ought not to go to Middleburg, so that all his reasoning against it was of no avail : and he was obliged to tell the sailor that he could not accompany him, to which the latter replied that if so, he would lose his fare ; but this mattered not — he felt himself compelled to stay. After the sailor was gone, the merchant coolly reflected on what might be the probable reason of this singular mental im- pulse. In reality, he was sorry and vexed at thus neglecting this important part of his journey, as he could not wait for the next market-boat. To banish his tedium and disappointment, he went out for a walk, and toward evening called at a friend's house. After sitting there a couple of hours, a great noise was heard in the street. Inquiry was made, and now they learned that the Middleburg market-boat, having been struck by light- ning, had sunk, and that not an individual was saved ! My readers may think what an impression this intelligence made upon the mind of the worthy traveller : he hastened home, and in retirement thanked God for this gracious warning. I can solemnly vouch for the truth of this relation ; and, when rightly considered, one would think it was impossible to explain it mechanically; but those who explain away the wonders of the Bible, would, however, soon accomplish it ; they would say, the heaviness of the atmosphere had produced, in the mind of 68 PNEUMATOLOGY. the merchant, an obscure idea of clanger, and that this idea had fully developed itself on seeing the sailor. But in Rotterdam there was neither storm, nor a stormy atmosphere, only one sin- gle dark cloud had been observed in the distance, and my de- parted friend, with whom I associated for seven years, was not affected by the weather. But all such remarks as these, are of no avail : he that will not believe, will not be convinced, and he that is too proud to abandon the system he has once adopted and to let himself be taught different, continually finds some- thing to object to, and one has never done with him. It certain- ly was a protecting angel, that whispered to the soul of my friend, " Go not with them, or else some misfortune will befall thee." In the " Museum of Wonders," volume ii., chapter ii., page 152, there is a striking instance of a presentiment, related by Madame de Beaumont, in the eighth volume of the " Universal Magazine for Art and Nature." She says, " My whole family still remembers an accident, from which my father was pre- served by a presentiment of danger. Sailing upon the river is one of the common amusements of the city of Rouen, in France. My father also took great pleasure in these water-parties, and he seldom suffered many weeks to pass over without enjoying it. On one occasion, he agreed with a party to sail to port St. Omer, about ten miles from Rouen. Dinner and musical in- struments had been sent on board the vessel, and every prepa- ration made for a pleasant excursion. When it was time to go on board, an aunt of my father's, who was deaf and dumb, ut- tered a kind of howl, placed herself at the door, blocked up the way with her arms, struck her hands together, and gave by signs to understand, that she conjured him to remain at home. My father who had promised himself much pleasure from this excursion, only laughed at her entreaties : but the lady fell at his feet, and manifested such poignant signs of grief, that he at length determined to yield to her entreaties, and postpone his excursion to another day. He therefore endeavored to detain the rest also ; but they laughed at him for being so easily per- suaded, and set sail. Scarcely had the vessel proceeded half the PRESENTIMENTS, ENCHANTMENTS, ETC. 69 distance, before those on board had the greatest reason to re- pent that they had not followed his advice. The vessel went to pieces, several lost their lives, and those that saved themselves by swimming were so much terrified at their narrow escape, that they with difficulty got the better of it." No mechanical explanation can apply to this remarkable pre- sentiment. The warning angel found he could work on no one better than the person who was deaf and dumb, he therefore selected her for the execution of his commission. In the same volume of the " Museum of Wonders," page 153, there is an equally striking presentiment related, which the editor had from the lips of a credible person. This individual had a friend who held an efficient situation in the country. Be- ing unmarried, he committed his domestic concerns to the care of a housekeeper, who had been with him many years. His birthday arrived, he made many preparations for celebrating it ; and told his housekeeper early in the morning, that as the day was fine, she should clean out a certain arbor in the garden, which he named, because he intended to pass the day in it with his guests. Scarcely had . she received this commission, than she seemed quite in a maze, and delayed the fulfilment of it. At length she entreated him rather to receive his guests in one of the rooms of the house, for she had a presentiment that the arbor would that day be struck by lightning. He laughed at her assertion as there was no appearance of a storm coming on that day, and on her renewing her entreaties, he was only the more urgent that the arbor he had pointed out should be made ready, that it might not appear that he gave way to her superstitious feelings. At length she went, and did as her mas- ter ordered her. The day continued fine, the company that had been invited arrived, they went into the arbor and made them- selves merry. In the meantime, however, clouds had gathered in the distant horizon, and were at length powerfully driven toward the place by the wind. The company were so intent upon their entertainment, that they did not in the least observe it ; but scarcely was the housekeeper aware that the storm was approaching, than she begged her master to leave the arbor 70 PNEUMATOLOGY. with his company, for she could not divest herself at all of the idea of the lightning striking it. At first they would not listen to her, but she continued her entreaties unremittingly ; and at length, as the storm approached with great violence, they suf- fered themselves to be induced to leave the arbor. They had not been in the room more than a few seconds, when the light- ning struck the arbor, and dashed everything that had been left in it to pieces. Supposing the housekeeper to have had an urgent presentiment of an approaching thunderstorm, and the stroke of the light- ning ; yet such a foreboding could not possibly determine the place where it would strike. Thus events occasionally occur, which the materialist must either entirely deny, or if he can not do that, he must be silent at them. The whole narrative shows that the men that were in the arbor, were destitute of the sus- ceptibility requisite to hear the angel's voice : in the housekeep- er, therefore, the warning messenger found easier entrance, and made use of this medium for the accomplishment of his philan- thropic purpose. In the same work, I believe in the fourth chapter of the sixth volume, the dream of the celebrated Mr. Von Brenkenhof, which has also been elsewhere made public, is detailed. The truth of it is beyond a doubt. This gentleman dreamed one night, that he was in a desert and very dreary region, from which he longed to depart, he however saw a man who induced him to remain there, and he soon after saw this person, to whom he felt at- tached, expire. At the same time he saw a long train of peo- ple in a strange and unusual dress, and then he awoke. The countenance, and the whole exterior of the man whom he saw in his dream, made such an impression upon his imagination, that he almost saw him when awake. The whole scene was never obliterated from his memory, during his whole life. Some time afterward, he received a commission from Frederick II., king of Prussia, to proceed to Pomerania, in order to suc- cor those provinces which had been devastated by the Russians in the seven years' war. Brenkenhof journeyed thither, but found the wretchedness so great, and the more closely he ex- PRESENTIMENTS, ENCHANTMENTS, ETC. 71 amined into it the greater he found it, that, despairing of being able to render any assistance, he determined to write to the king, and inform him that he could not devise any means, nor give any advice how the country might be restored to its for- mer state, particularly because of the deficiency of inhabitants. Occupied with these ideas, and while travelling to a certain place, a person came up to his coach, the sight of whom struck him with the greatest astonishment, for his appearance answered most exactly that of the man whom he had seen in his dream. It is easy to suppose that he was highly pleased at the sight of him, and immediately placed great confidence in him. He was the magistrate of that part of the country, and spoke to Mr. Von Brenkenhof in an encouraging manner, promised to assist him with his advice and co-operation, and thus induced him to commence the benevolent undertaking. Some time afterward, Brenkenhof learned that his friend was dangerously ill ; he hastened to him, and witnessed his dissolu- tion. That very day, or the following one, he saw a great num- ber of men, women, and children, and whole families, arrive. They were colonists from Poland, who intended to settle in the devastated province, and were thus instruments by which Bren- kenhof could carry his benevolent plans into execution. Now what was the real object of this presentiment ? It was not a warning from danger, nor did it give any hint either to do anything or to leave something undone. At first sight, this dream, although it was a true presentiment, appears devoid of any definite object : but if the matter be more closely examined, a very remarkable predetermination of Providence is observa- ble. If Brenkenhof had not seen, in a dream, the image of his subsequent benevolent friend, and if it had not made such an impression upon him, the sight of the man himself at his coach- door would not have struck him so forcibly, nor have given his whole soul such a lively impulse to act for the prosperity of that country. The whole dream was therefore an efficacious preparation for a most benevolent undertaking. That this dream was likewise produced by a good angel is evident, be- cause it could not naturally have originated in a human soul 72 PNEUMATOLOGY. which was in a healthy state ; for it is not to be supposed that Brenkenhof was in the slightest degree a somnambulist. A most remarkable presentiment, by means of a dream, is related in the second section of the first volume of the " Museum of Wonders," and is to the following effect : — A short time before the princess Nagotsky, of Warsaw, trav- elled to Paris, she had the following dream. She dreamed that she found herself in an unknown apartment, when a man, who was likewise unknown to her, came to her with a cup, and pre- sented it to her to drink out of. She replied that she was not thirsty, and thanked him for his offer. The unknown individ- ual repeated his request, and added that she ought not to re- fuse it any longer, for it would be the last she would ever drink in her life. At this, she was greatly terrified, and awoke. In October, 1720, the princess arrived at Paris in good health and spirits, and occupied a furnished hotel, where, soon after her arrival, she was seized with a violent fever. She imme- diately sent for the king's celebrated physician, the father of Helvetius. The physician came, and the princess showed stri- king marks of astonishment. She was asked the reason of it, and gave for answer that the physician perfectly resembled the man whom she had seen at Warsaw in a dream ; " but," added she, " I shall not die this time, for this is not the same apartment which I saw, on that occasion, in my dream." The princess was soon after completely restored, and ap- peared to have completely forgotten her dream, when a new incident reminded her of it in a most forcible manner. She was dissatisfied with her lodgings at the hotel, and therefore requested that a dwelling might be prepared for her in a con- vent at Paris, which was accordingly done. The princess re- moved to the convent, but scarcely had she entered the apart- ment destined for her, than she began to exclaim aloud : " It is all over with me ; 1 shall not come out of this room again alive, for it is the same that I saw at Warsaw in my dream !" She died in reality not long afterward in the same room, in the be- ginning of the year 1721, of an ulcer in the throat, occasioned by the drawing of a tooth. PRESENTIMENTS, ENCHANTMENTS, ETC. 73 This dream also proceeded from a good angel, who wished to attract the attention of the princess to her approaching end. But there are likewise presentiments which refer to such objects as do not appear to be worthy of the interference of a good spirit or angel. Instances of this are to be found in " Mo- ritz's Experimental Psychology," volume i., page 1. I will here insert the whole letter, as it was addressed to the editor : " You desire me to give you a written account of what I lately verbally related to you, regarding the soul's faculty of prescience. As my experience rests solely upon dreams, I have certainly reason to apprehend that many will take me for a fan- tastic dreamer ; but if I can contribute anything to the very use- ful object of your work, it is no matter — let people think what they will. Be that as it may, I vouch for the truth and veracity of what I shall now more particularly relate. " In the year 1768, while learning the business of an apothe- cary in the royal medical establishment at Berlin, I played in the seventy-second drawing of the Prussian numerical lottery, which took place on the 30th of May of the same year, and fixed upon the numbers 22 and 60. " In the night preceding the day of drawing, I dreamed that toward twelve o'clock at noon, which is the time when the lot- tery is generally drawn, the master-apothecary sent down to me to tell me that I must come up to him. On going up stairs, he told me to go immediately to Mr. Mylius, the auctioneer, on the other side of the castle, and ask him if he had disposed of the books which had been left with him for sale ; but that I must return speedily, because he waited for his answer. " ■ That's just the thing,' thought I, still dreaming; 'the lot- tery will just be drawing, and as I have executed my commis- sion, I will run quickly to the general lottery-office and see if my numbers come out' (the lottery was drawn at that time in the open street) : ' if I only walk quick, I shall be at home again soon enough.' "I went therefore immediately (still in my dream), in com- pliance with the orders I had received, to Mr. Mylius, the auc- tioneer, executed my commission, and, after receiving his an- 7 74 PNEUMATOLOGY swer, ran hastily to the general lottery-office, on the ' Hunters' Bridge.' Here I found the customary preparations, and a con- siderable number of spectators. They had already begun to put the numbers into the wheel — and the moment I came up, No. 60 was exhibited and called out. ' Oh,' thought T, ' it is a good omen, that just one of my own numbers should be called out the moment I arrive !' " As I had not much time, I now wished for nothing so much as that they would hasten as much as possible with telling in the remaining numbers. At length they were all counted in, and now I saw them bind the eyes of the boy belonging to the orphan-school, and the numbers afterward drawn in the cus- tomary manner. " When the first number was exhibited and called out, it was No. 22. 'A good omen again !' thought I; 'No. 60 will also certainly come out.' The second number was drawn — and behold, it was No. 60 ! " ' Now they may draw what they will,' said I to some one who stood near me; 'my numbers are out — I have no more time to spare.' With that, I turned myself about, and ran directly home. " Here I awoke, and was as clearly conscious of my dream as I am now relating it. If its natural connection, and the very particular perspicuity, had not been so striking, I should have regarded it as nothing else than a common dream, in the gen- eral sense of the term. But this made me pay attention to it, and excited my curiosity so much, that I could scarcely wait till noon. " At length it struck eleven, but still there was no appear- ance of my dream being fulfilled. It struck a quarter, it struck half-past eleven — and still there was no probability of it. I had already given up all hope, when one of the work-people unexpectedly came to me, and told me to go up stairs imme- diately to the master-apothecary. I went up full of expecta- tion, and heard witli the greatest astonishment that I must go directly to Mr. Mylius, the auctioneer, on the other side of the castle, and ask him if he had disposed of the books at auction PRESENTIMENTS, ENCHANTMENTS, ETC. 75 which had been intrusted to him. He told me also, at the same time, to return quickly, because he waited for an answer. " Who could have made mpre despatch than I % I went in all haste to Mr. Mylius, the auctioneer, executed my commission, and, after receiving his answer, ran as quickly as possible to the general lottery-office, on the ' Hunters' Bridge f and, full of astonishment, I saw that No. 60 was exhibited and called out the moment I arrived. " As my dream had been thus far so punctually fulfilled, I was now willing to wait the end of it, although I had so little time ; 1 therefore wished for nothing so much as that they would hasten with counting in the remaining numbers. At length they finished. The eyes of the orphan-boy were bound, as custom- ary, and it is easy to conceive the eagerness with which I awaited the final accomplishment of my dream. " The first number was drawn and called out, and behold, it was No. 22 ! The second was drawn, and this was also as 1 had dreamed, No. 60 ! " It now occurred to me that I had already stayed longer than my errand allowed ; I therefore requested the person who was next to me in the crowd to let me pass. ■ What,' said one of them to me, ' will you not wait till the numbers are all outT — 'No,' said I, 'my numbers are already out, and they may now draw what they please, for aught I care.' With that, I turned about, pushed through the crowd, and ran hastily and joyfully home. Thus was the whole of my dream fulfilled, not only in substance, but literally and verbatim. " It will perhaps not be disagreeable to you if I relate two other occurrences of a similar nature : — "On the 18th of August, 1776, I dreamed I was walking in the vicinity of the ' Silesian C4ate,' and intended to go home thence, directly across the field, by the Ricksdorf or Dresden road. " I found the field full of stubble, and it seemed as if the corn that had stood there had only been reaped and housed a short time before. This was really the case, although I had not pre- viously seen it. On entering the Ricksdorf road, I perceived 76 PNEUMATOLOGY. that some persons had collected before one of the first houses, and were looking up at it. I consequently supposed that some- thing new had occurred in or before the house, and for this rea- son, on coming up, I asked the first person I met — 'What is the matter here V He answered with great indifference, ' The lottery is drawn.' — 'So,' said I, 'is it drawn already? What numbers are out V — ' There they stand,' replied he, and pointed with his finger to the door of a shop that was in the house, which I now perceived for the first time. " I looked at the door, and found that the numbers were writ- ten up, on a black border round the door, as is frequently the case. In order to ascertain if there was really a shop, with a receiving-house for the lottery, at the commencement of the Ricksdorf road, I did not think it too much trouble to go there, and found that this was really the case. To my great vexation, I found that only one of my numbers had come out. I looked over the numbers once more, in order not to forget them, and then went home disappointed. " On awaking, I was hindered, by an accidental noise, from immediately recollecting my dream, but shortly afterward it again occurred to me ; and, after a little reflection, I remem- bered it as clearly as I have now related it, but found it difficult to recollect all the five numbers. " That No. 47 was the first, and No. 21 the second of the numbers, I remembered perfectly well ; that the third which followed was a 6, I was also certain, only I was not confident whether the which I had seen hereabouts belonged to the 6 or the following number 4, which I also remembered very dis- tinctly to have seen ; and, as I was not certain of this, it might have been just as well 6 and 4 alone, as 60 and 40. " I was the least confident as to the fifth number : that it was between 50 and 60 I was certain, but which I could not pre- cisely determine. I had already laid money upon No. 21, and this was the number which, according to my dream, should come out. " As remarkable as my dream appeared to be in other re- spects, yet T was diffident of it, from being unable to remember PRESENTIMENTS, ENCHANTMENTS, ETC. 77 all the five numbers. Although I was quite certain that among the sixteen numbers mentioned — that is, those between 50 and 60, and the six previously indicated — all the five which I had seen in my dream were contained ; and although there was still time enough to secure the numbers, yet it did not suit me, on account of the considerable sum it would require to stake upon all the sixteen numbers. ' I therefore contented myself with a few ambs and ternes, and had, besides this, the disappointment of selecting a bad conjunction of numbers. " The third day afterward (the 2 1st of August, 1776), the lot- tery was drawn. It was the two hundred and fifteenth draw- ing, and all the five numbers which I had seen in my dream came out exactly — namely, 60, 4, 21, 52, 42; and I now re- membered that No. 52 was the fifth of those which I had seen in my dream, and which I could not previously recollect with certainty. " Instead of some thousand dollars, I was now compelled to be contented with about twenty ! " The third, and, for the present, the last occurrence of this kind, which I shall relate, was as follows : — "On the 21st of September, 1777, I dreamed that a good friend of mine visited me, and after the conversation had turned upon the lottery, he desired that he might draw some numbers out of my little wheel of fortune which I had at that time. 11 He drew several numbers, with the intention of staking- money upon them. When he had done drawing, I took all the numbers out of the wheel, laid them before me upon the table, and said to him, * The number which I now take up will certainly come out at the next drawing.' I put my hand into the heap and drew out a number, unfolded it, and looked at it : it was very plainly 25. I was going to fold it up and put it again into the wheel, but that very moment I awoke. " Having so clear a recollection of my dream, as I have now related it, I had much confidence in the number, and therefore staked so much upon it as to be satisfied with the winnings ; but two hours before the lottery was drawn, I received my money back from the lottery-agent, with the news that my number was 7* 78 PNEUMATOLOGY. completely filled up. The lottery was drawn on the 24th of September, and the number really came out. " Although I very willingly allow, and am well aware, that many and perhaps the generality of dreams arise from causes which are founded merely in the body, and therefore can have no further significance — yet I believe I have been convinced by repeated experience that there are not unfrequently dreams, in the origin and existence of which the body, as such, has no part ; and to these, in my opinion, belong the three instances above mentioned. " I do not think that the contents of these dreams ought to give occasion to any one to judge wrongfully ; for otherwise, I could just as well have selected others : but I have placed them together precisely because of their similarity. " Christ. Knape, " Doct. of Philosophy, Medicine, and Surgery." I have likewise sought out these three presentiments, because it is impossible to conceive of any deception of the imagination in them, or of any external concatenation of circumstances that might have afforded the soul materials to conjecture ; and, finally, because they have all the qualities of historic authen- ticity. I must now insert another letter, which a very worthy preacher in a town of some note addressed to me : — " Being aware, from something you have lately published, that you have the intention of writing a treatise upon the soul's faculty of presentiment, I take the liberty of sending a contri- bution to it, which is the more to be relied on, because I am almost proud of acting the skeptic on this subject. " When I was a boy of fifteen or sixteen years of age, being once engaged in conversation on indifferent subjects, I was on a sudden beside myself, during which my imagination pictured to me a thief under the escort of soldiers and peasants, whose very dress I marked in as lively a manner as if the circumstance had really occurred, so that 1 interrupted the conversation, and said, ' They are bringing a thief!' I was laughed at : but about ten minutes afterward, there really came a prisoner, exactly in PRESENTIMENTS, ENCHANTMENTS, ETC. 79 the manner in which I had seen him in spirit. It was a sudden trance, in which I saw the vision. "Besides several presentiments, of no importance, which my wife has had in her dreams, I will only adduce one, which is highly remarkable, and which Morilz has therefore inserted in his ' Magazine of Experimental Psychology.' "Six weeks before the event took place, my wife dreamed that she was travelling with some one. On the road, this per- son fell ill : she nevertheless continued her journey. The indi- vidual became worse, and she requested an old woman, with a very forbidding physiognomy, to give her something to eat, but received nothing but bread and water. The person shortly afterward was confined to bed, and was very weak ; a clergy- man appeared, at whose stupidity those present were disgusted ; she saw her lying dead, saw the mourners enter the room, heard the hymn suns in the street — 'I die in Jesus,' t Providence. Knape saw all the five numbers very clearly ; the N e 8. 80 PNEUMATOLOGY. presentiment was complete : but as it did not accord with the Divine will, concerning him, that he should at once come into the possession of so large a sum of money, Providence occa- sioned a noise on his awaking, or made use of it to draw his attention away from the figures, and he no longer precisely knew what they were. His third dream, with reference to this point, is extremely remarkable. Knape, on awaking, had a very distinct recollec- tion of No. 25. He therefore staked upon it three days before the drawing, and consequently early enough, and yet it was struck out by the lottery-agent, and not received — for what reason, Knape does not mention. Be that as it may, it was not the will of Providence that he should win upon this number, and the presentiment was unavailing. Nor does there seem to be any object in view, in the presen- timent which the clergyman had in his youth : probably it was to make an efficient impression upon his mind, that might pre- pare it for salutary reflection. The remarkable dream of the clergyman's wife contains a very complete presentiment, but seems likewise to be destitute of any particular object. We can not, however, know whether in this, and in all other similar cases of presentiment, they have not an effect upon the inward man, and the train of his ideas, though not perceived by us — and therefore some definite end. This appears to me, at least, more than probable. But what say the materialist, the rationalist, and the enlight- ened Christian to this? The materialist must lay his hand up- on his mouth at the relation of all passages of this nature ; for according to this system, no man can know or decipher more of the future than what he can actually infer from existing causes, which are obvious to the senses, and their necessary or probable effects. But in the examples adduced above, neither of these have anything to do. These presentiments even stand in direct contradiction to such a philosophy; according to its principles, they are not possible, and yet they are real and true ; hence it follows with apodictical certainty, that those principles are entirely false. In order to explain myself clearly and sat- PRESENTIMENTS, ENCHANTMENTS, ETC. 81 isfactorily upon this very important subject, I will here attempt to draw a complete and conclusive deduction with reference to this obscure subject ; my readers will therefore pardon me, if I recapitulate several things which I have already said. Man, by means of his body, is organized for the existing vis- ible world ; but his human soul or its spirit, with its immortal luminous body, is organized for the invisible world. The human soul, so long as this mortal life continues, is ex- iled into this mechanical body. It attains all its knowledge in time and space, through the medium of its sensible organs ; and as it has not rationally in itself, or in its own nature, any other sources of knowledge, it is impossible for it to judge and con- clude otherwise than according to those laws which it gives to the senses, by means of its corporeal organization. He that will not believe in the God of the Christians, nor in the immortality of the soul, in the face of his own inward con- viction, may make himself easy in his unbelief; he needs noth- ing more. But the soul that hungers after perfection, and after a continual increase of blessedness, needs more than this tran- sitory, sensible world affords. But this additional something it is unable to find in the whole sphere of its knowledge. People may say what they please of the physical proof of the existence of God, yet the result is never the true God, but only a su- premely perfect, almighty, omnipresent, all-good, and all-wise man, whose whole creation, together with the whole human race, is but a machine, which governs itself by its own concrea- ted powers. The soul does not know itself, nor is it possible for it to know itself, from its own sensible sources of knowledge. It wishes eternal duration, united with ever increasing perfection and blessedness. The motive to this lies in its own nature, it is cre- ated with it ; left to itself, it is ignorant of the true means of ob- taining it ; it therefore naturally seeks them in the world in which it exists, that is, in the visible world, but there it finds them not. It hastens from one attainment and enjoyment to an- other, but is never satisfied ; till at length it is withdrawn by 82 PNEUMATOLOGY. death, from the visible world, and those whom it has left behind know not what is become of it. Here and there an individual may be found, but scarcely one in a million, who reflects on the matter further. He discovers a track, pursues it and makes progress. He sees clearly that the world in which he lives, and that he himself also, must have had an origin ; the idea of a deity occurs to him ; he draws in- ferences from his works ; and the result is a most perfect man, who then becomes his god; and he feels also- that he must ven- erate him, and become like him. A law then unfolds itself in his mind, whose formula is, " That which thou wilt not that others should do to thee, do not to them ; and what thou wish- est others to do to thee, do thou also to them." On further re- flection, he at length arrives where reason, in the present age, is arrived by philosophical illumination ; that is, at deism, then at fatalism, afterward at naturalism, and finally at atheism. En- lightened reason left to itself, and not under the guidance of revealed religion, must necessarily at length arrive at this. Meanwhile, the innate impulse to perfection and happiness urges the poor imprisoned soul onward from one sensible attain- ment, and from one sensual enjoyment to another, yet still it is never satisfied ; it feels that it is not in its true element, yet knows no other : and it now makes choice of one of the two roads that stand open to it; it enjoys either as much as it can enjoy, or it struggles with fate, bears every adverse occurring circumstance courageously, and then passes over at death, to the great and unknown future. There are many that perceive and are well aware, that noth- ing more irrational or aimless can be conceived than the annihi- lation of the soul at death. That a being, whose innate im- pulse is infinite duration, perfection, and enjoyment of the su- preme good, should in a few years, in which it has attained none of its objects, cease to be ; what absurdity ! An only half-sober reason easily acknowledges this, but as generally nothing more is seen or heard of the soul after death, except when it is here and there said that a dead man has shown him- self, and is returned again ; the mere rational man, or the ma- PRESENTIMENTS, ENCHANTMENTS, ETC. 63 terialist, knows not a word of the farther fate of his soul after death ; he dreams and supposes, but always according to his mechanical principles, which he has abstracted from the visible world, and which are therefore totally false, with respect to their application to another world, in which spirits with their free will are at home. This is the natural path of human reason, which she pursues when left to herself, and when thinking consistently. Now we would suppose that mankind must have necessarily fallen upon this path in the first century of their cultivation, because it is so very natural and agreeable to reason ; quite the contrary ; if we ask the history of all nations, it gives us quite a different answer. Men were then acquainted with the invisible world ; they believed in beings superior to themselves, who in grada- tion were more and more glorious, and connected at last with God, or with divinities, as the Supreme Being, the origin and creator of all things. This view of the subject is the spirit and basis of all the mythologies or divinity-systems of every nation that was in any manner cultivated. Each particular nation then clothed this fundamental principle after its own character and favorite pursuits ; in every nation there were from time to time, persons of great genius, who beautified the picture by their glowing imagination ; and then arose likewise, great ben- efactors to mankind and mighty heroes, who were honored after death as gods. Belief in God and immortality prevailed uni- versally. I now ask every reader who loves the truth, how was it that mankind arrived so early at this belief in God, in an invisible world, and in immortality 1 Certainly not by the path of rea- son ; for that leads directly away from all this ; perhaps by means of imagination, that ever-ready parent of new nonenti- ties. This might easily be supposed ; but on closer examina- tion, this supposition vanishes and sinks into nothing : for — 1. Ideas which are real and true, lay at the foundation of ev- ery image of the imagination ; for how can it figuro to itself, or create anything for which it has no materials 1 After pre- viously knowing something of a God, and a world of spirits : 84 PNEUMATOLOGY. after knowing this, it decked out these fundamental principles with images from the invisible world : and — 2. All nations that are in any degree cultivated, possess the fundamental principle of God, of a world of spirits, and of the immortality of the soul. All agree in this pure and abstract idea. But whence have they derived it % Naturally, by a rev- elation of God, of the world of spirits, and of apparitions of deceased individuals, which they had either learned from their forefathers, or experienced themselves. The idea is unnatural and impossible, that all men should receive an impression of a thing, that is not at all obvious to the senses. We find the origin of this fundamental principle of God, of the world of spirits, and of the immortality of the soul, in the earliest ages, in the East — in the cradle of humanity. Moses, the most ancient historiographer of mankind, relates to us the origin of the visible world and its inhabitants ; the first revela- tions of God, of the world of spirits, and of immortality ; the first history of the earth and its inhabitants : and all so entirely without any appearance of fabrication — in a manner so simple, sublime, and becoming the Deity — that every uncorrupted heart must exclaim, " This man relates to us truths that are eternal and divine !" Moses was brought up in Egypt. The Egyptians were, at that period, the most cultivated nation upon earth. The Par- sees, who became so famous, were later ; for their founder, Zerduschd or Zoroaster, both the first and second, were schol- ars of the Egyptian priesthood. All other nations, even the Greeks, flourished much later. With all their cultivation, the Egyptians possessed a very corrupt idea of God, of the spirit- ual world, and of immortality — or, in one word, of divinity and religion ; for they made oxen and other animals symbols of the Deity, and these were then divinely honored by the common people. Their morals were equally as corrupt : in the time of Moses they were already deeply sunk. He had not therefore learned his theology from the Egyptians, although he was acquainted with their mental culture ; but he had learned it of his forefathers, of the patriarchal family, and also by his PRESENTIMENTS, ENCHANTMENTS, ETC. 85 own experience — having himself frequent intercourse with God. The theological fundamental ideas of God, of the spiritual world, and of immortality, proceeded therefore from the first of men; were handed down through the patriarchal family to Moses, by him to the people of Israel, and by them, through manifold reflected rays of light, in a partial manner also to the Greeks, Romans, and other nations, which is abundantly evi- dent from their mythologies ; until at length Jesus Christ, the God-man, completed the revelation of God to man, by exhibit- ing this theological idea in its most pure and perfect state, and by showing the infallible way which man must pursue in order to satisfy his central impulse after infinite perfection and ever- increasing blessedness. The fundamental points of this theology, in its present and most perfect form, such as Christ and his apostles, on establish- ing Christianity, left behind them to all his true worshippers and confessors — as divine and eternal truth, and as the ground of their faith — consists, as far as it relates to my present pur- pose, in the following ideas : — God the Father, the Almighty Creator of heaven and earth, sent his only-begotten Son, the Logos, the organ by which he reveals himself to all created beings, upon earth to become man, and to redeem the human race, which had fallen from the state in which it was created. This redemption he accomplished by a painful course of life and suffering. He then rose tri- umphant over death and hell, and over all fallen spirits or angels, to the government of all worlds — to the right hand of his heav- enly Father. He received all power in heaven and on earth, and is, and shall continue to be, sole regent of the world, until all his foes, and the enemies of man, and finally death itself, be overcome. The Holy Spirit, whom he has sent us, operates to the moral perfecting or sanctification of man, when the latter does not resist him, but asks for him with faith and fervor ; but the government of mankind is exercised, by the spiritual world, through the medium of good angels and spirits, who, without trenching upon the freedom of man's will, and entirely without 8 86 PNEUMATOLOGY. his knowledge, seek by every means to influence his free will according to the Lord's will. Those who believe in the Lord and his word, and regulate their lives according to it, then be- come likewise co-operating instruments in the government of the world, the end of which is, gradually to overcome the pow- erful intermingling influence of evil spirits and wicked men, to deliver the earth or the whole human race from their bondage, and finally to expel entirely everything that is evil from the kingdom of nature. The material or visible world is governed according to our human conceptions, which are confined within the boundaries of time and space, by its own innate powers ; but the rational or spiritual world to which, as it regards the soul, men also belong, is governed by laws. In the former, the operation of power is of necessity ; but in the latter, obedience to the law depends upon the free will — to which, however, the Divine government sets bounds when it does not accord with its pur- poses. Although good and evil spirits possess a powerful influence in the government of the world, yet it is strictly forbidden, in the Divine laws of the Old and New Testaments, to seek any ac- quaintance with them, or to place ourselves in connection with and relation to them ; and it is just as little permitted for citi- zens of the world of spirits visibly to manifest themselves to those who are still in the present state of existence, without the express command or permission of the Lord. He, therefore, that seeks intercourse with the invisible world, sins deeply, and will soon repent of it; while he that becomes acquainted with it, without his own seeking and by Divine guidance, ought to beg and pray for wisdom, courage, and strength, for he has need of all these ; and let him that is intro- duced into such a connection by means of illness, or the aber- ration of his physical nature, seek by proper means to regain his health, and detach himself from intercourse with spirits. Such, my dear leaders, is the pure, true, and evangelical doc- trine of God and of the world of spirits ; and such is the funda- mental principle of my system of theocratic liberty, or of my PRESENTIMENTS, ENCHANTMENTS, ETC. 87 theocratic philosophy. In all that belongs to the present life and to the visible world, mechanic philosophy must be our rule and criterion of thinking and deciding. In respect to this, Rea- son must judge according to logical laws, and be our sole guide. But in all matters relative to the spiritual world, she must judge according to the laws of liberty and Divine revelation ; because man, in the present life, is only organized for the visible world, and he has therefore no data for his principles of reasoning in the spiritual world, until he be divested of this rude and me- chanical body. Fear not, my dear friends, that I am again opening the door to superstition ; for I pointedly maintain that we ought to pay no attention to the world-iv<- ages therefore proceed from angels, or of such who only Bcl- 8* 90 PNEUMATOLOGY dom and in particular instances develop their faculty of presen- timent, and forebode something, which has often neither mean- ing nor worth. But we now come to a description of people whose faculty of presentiment is so developed, that they fre- quently and repeatedly foretell that which is future. These, again, may be divided into various classes. There are individuals who have long devoted themselves to a life of unfeigned piety, and who, by walking before God, and by inward intercourse with him for many years, develop at length their faculty of presentiment — that is, when they have, besides this, a natural tendency to it. These pious souls look with an enlightened eye into the spiritual world and into futu- rity ; but their regards have always reference to those objects which are their favorite ones. For instance, when such char- acters occupy themselves much with the book of Revelations, they receive light upon the subject; or if they reflect much and inteutly upon the state of man after death, their enlightened eye then fixes itself upon the subject, &c. But as the most devout and holy souls, with all their exalted and purified inward pow- ers, are still in the body, and though their sensible imagination be irradiated by this Divine light, yet they can not always dis- tinguish the knowledge they derive from the spiritual world, which is therefore correct, from that which their lively imagi- nation produces. Consequently, hence proceed those errors and mistakes which sometimes creep into their discourses or writings. When such persons prophesy, there is much that is afterward fulfilled, and much that is not, for the reason I have just adduced above. Now, from these remarks, which are certainly correct, pro- ceed two important fundamental duties : — 1. That such devout and holy individuals ought by no means to presume upon this spiritual gift, nor to regard it as a Divine revelation. If they have a view of the future, or a conscious- ness of that which is taking place at a distance, or if they derive knowledge from the world of spirits, their first thought ought certainly to be : H According to the Divine order of things, I ought to know nothing of this; but as it has been revealed to PRESENTIMENTS, ENCHANTMENTS, ETC. 91 me without my seeking it, and by Divine permission, the ques- tion now is, whether it be intended solely for myself, or for some far-advanced souls, or even for the public in general." Here prayer, watching, and self-denial, are requisite ; for the tempter now shows himself as an angel of light : he gently and imperceptibly insinuates into the man's mind the idea that he must certainly have made great progression in holiness, and be particularly acceptable to God, who thus deigns to favor him with his revelations, and endue him with the prophetic gift ! Much experience is requisite here, in order to take this hissing of the serpent for what it really is, and to scare the venomous reptile away, by an inward approach to the crucified Redeemer. Nay, the tempter is very often complimented, to the following effect : " Excuse me, I am much too far behind, much too un- worthy of so noble a gift," &c. ; while, in the meantime, the gilded poison has been swallowed down. A feigned humility has taken post in the soul, and very dark and painful experi- ences are then required in order to lead such an individual back again to true self-denial and mortification. My readers will easily perceive of what infinite importance this subject is, of which I am now treating; for if the enlight- ened soul be not acquainted with the true nature of the faculty of presentiment, nor knows that it may be developed in charac- ters the most corrupted and immoral, the individual may easily mistake it for a divine revelation, and by presuming upon it, gradually fall away and finally perish. 2. The duty is equally of primary importance to every Chris- tian. Whenever he observes anything of an extraordinary na- ture, such as men, women, or children, either falling into trances or being in any manner under mental excitation, and entering into a state of supernatural elevation, he must act with great circumspection, and not look upon it as anything divine. In the beginning, such persons often speak sublime things that are founded in the world of God ; they then gain followers, and probably many are converted by them ; but in the sequel, the adversary of all that is good, generally mixes himself in the matter, particularly when such somnambulists are simple peo- 92 PNEUMATOLOGY. pie who are destitute of the requisite religious knowledge, and then erroneous, pernicious, and often monstrous sects arise. Only call to mind the horrid events which happened at the com- mencement of I he present century, in the canton of Berne, in Switzerland, when through the fanaticism of a young female, which originated in trances, her old and venerable grandfather was strangled by means of her followers, in order that his soul might he saved, as last Easter was to be the day of judgment! I exhort all that read this or hear it read, in the name of the most sacred majesty of our most blessed king, Jesus Christ, to be extremely suspicious of all such extraordinary appearances, presentiments, trances, and predictions ; to examine well and minutely everything ; not to look upon those books which even pious souls in such a state have written, unconditionally as a Divine revelation ; and not to believe their predictions, but to be persuaded, that though some things may be fulfilled, others will not, and even the whole may not. In the present remarkable period, the prince of darkness has recourse to every possible means of deception, to occasion the falling away of the true worshippers of Christ; he assumes the most deceitful forms of light, that he may unsettle pious souls ; hence I find it so necessary to be continually warning my fellow-countrymen against prying into the revelations of the Bible, in order to learn what is shortly to take place. Of this we know as much as is necessary for us, and it is sufficient if we are always attentive to observe how they are fulfilled by de- grees. It generally happens, that some false spirit joins itself to such inquisitive people, which they confidently believe to be the Spirit of God ; they rejoice at this distinguished favor, and then regard all their reveries as inspiration and of Divine sug- gestion. The deceiver leads them imperceptibly away from the truth : and when at length these dreams are not accomplished, their faith suffers shipwreck, and this is just what the tempter seeks. The being unwilling to know anything but Jesus Christ and him crucified, is at present an imperious duty. He will then grant us that knowledge which is needful for us on every occasion. PRESENTIMENTS, ENCHANTMENTS, ETC. 93 A dear and valued friend communicated to me some months ago, a beautiful and instructive instance how the true Christian ought to employ the gift, or rather the quality of a developed faculty of presentiment. I pledge myself for the truth of it, and give it in the same words in which I received it : — " The wife of a common mechanic in S , possessed the gift of prescience in a high degree. She had almost constantly day and night, visions from the world of spirits ; but she kept them very secret, and disclosed them only to very confidential persons. She was not only very devout, and a real practical Christian, who exercised herself daily in patience, self-denial, and charity, but she also possessed Christian sagacity and un- feigned humility. She not only did not arrogate to herself any- thing on account of her visions, but warned people against such things, assuring them that persevering watchfulness and constant prayer were requisite, in order to avoid falling into errors ; that among the inhabitants of the world of spirits, there were good and evil, and partially good and partially evil beings ; that there were many spirits which frequently took delight in deceiving men ; that she had often experienced this but was soon aware of it, having received of God the gift of trying the spirits ; that she saw all her deceased acquaintances immediately after their death, in the form in which they appeared in the other world. A bishop who was regarded as pious, she had seen in gray, in the habits of the poor ; that proud people appeared tall, but became smaller as they lost their pride, &c. " This woman once met with an intimate friend of hers in the street ; the latter was very pious and devout, but regarded all visions as empty fancies, and did not believe in the existence of a world of spirits. As soon as she perceived her, she said to this widow, ' Did you not see your deceased husband last night in such and such a form V The widow was astonished, for such had really been the case. « I must tell you,' answered she, 1 that if I did not know you so well, and if I were not so much attached to you, I should believe you had to do with things that are improper.' " She was often requested by deceased individuals, even by 94 PNEUMATOLOGY. those whom she did not know, to pray for them. She did so fervently, and not unfrequently saw those persons afterward ap- pear with a friendly countenance, as if to thank her. " It very often happened that she saw persons, who visited her, enter her door some time before, and knew immediately in what temper they would come to her, whether good-humored or cross. " She once wished to speak to a female friend of hers, who resided in the same town, but at a considerable distance from her. Her urgent avocations did not permit her to go out ; she therefore made use of her fixed will to call her to her. Her friend sat quietly at home without thinking of going out ; sud- denly it occurred to her that she ought to go to Mrs. W . She banished the thought and said, ' I have no occasion to go to her, and besides it is dreadful bad weather, and both rainy and windy.' But the thought again occurred to her that she ought to visit her friend. ' I will not,' answered she. ' I can not go out at present.' But the impression upon her mind be- came stronger, and left her no rest. Full of vexation, she now threw a cloak over her and went. On opening Mr. W — — 's door, the latter smiled and said, ' I knew very well that you would be constrained to come. Sit down there beside me ; I have something that I must of necessity say to you, and it was impossible for me to go out ; I therefore thought I would call you hither by my will.' " She frequently foresaw the illnesses of her acquaintances, but could not always distinguish whether it was a disease that might prove mortal, or one that would really terminate in death. Both showed themselves to her in the same manner. " The following prediction, which can be verified on oath, is remarkable : — " In the beginning of the revolution, a person in trade trav- elled to Leipsic, on business to the fair. During his stay there he was publicly denounced as a spy, in ' The Gazette of the Right Bank of the Rhine,' and his name given. This caused his family great alarm. It was to be feared he would be ar- rested on his return, and orders were really issued to that ef- P R E S E N T 1 M E N f S, E N C H A N T M E N T S, E T C. 95 feet. His wife was an intimate friend of Mrs. W 's. She therefore ran to her, and gave a loose before her to all the anx- iety she felt. After some minutes, Mrs. W said to her, 1 Compose yourself, nothing will happen to your husband, he will return in safety. You may perfectly rely upon what I say to you ; you know that I am incapable of telling you an untruth; you may fully depend upon it he will come safely back.' Her friend believed what she said, and went away from her quite consoled. She had already gone a few paces, when Mrs. W , who still stood at the house-door, called her back, and said to her, ' Understand me properly, your husband will return in safety, he has, however, a hurt on one foot, but it is of little consequence.' " This prediction was punctually fulfilled. The merchant travelled with his clerk, through the provinces in which he was denounced ; no one recognised him, and he arrived happily in S ; but he had a hurt on one foot. In Smalcald he had been thrown out of the carriage, by the horses running away. He did not break his leg, but the calf separated itself from the bone, so that on his return he was confined to his bed some weeks. He was, however, subsequently perfectly healed. " This woman died in March, 1790. Toward the end of her life she was asked what would be the result of the French Rev- olution. She replied that the present order of things would not continue, but the former system would likewise not return. The result would be very different from what people imagined ; whole rivers of blood would be shed, and dreadful vengeance taken. ' I see,' added she, ■ Admiral Coligny extremely busy in this revolution ; I always see him in a bloody shirt.' 11 She warned her friends against being concerned in anything wrong. She said to a person who was much displeased that her husband took part in the revolution, and was entangled in it, ' Be comforted, your husband will pass safely through the revolution, although with considerable loss. God will forcibly detach him from the connections and employment in which he is engaged. He will become more tranquil than he has ever been. What I tell you is the truth. You may fully rely upon it.' 96 PNEUMATOLOGY. " Mrs. W has been dead now more than sixteen years. Everything has been punctually fulfilled. She died in the sixty- third year of her age. " When Cagliostro was in S , she visited him several times. He immediately perceived that she saw into the invisi- ble world, and practised all kinds of legerdemain in her pres- ence, probably to hinder her from perceiving what he really was. She admired the greatness of his art, but regarded him as a necromancer,* of whom there are a greater number in the world, and even among Christians, than is supposed. We read, in the writings of Antoinette Bourignon, that this enlightened person said the same thing of her times. The devil has many real worshippers, and they will secretly increase, til] at length they will openly show themselves under the reign of ' the beast/ and deceive the whole world. Lust and riches are the chief means of deception. But they fulfil the desires of their adhe- rents more by large promises than by the thing itself. Lies and deceit rule in the kingdom of dankness : truth and real enjoy- ment are alone to be found in the kingdom of light." Thus far my friend's letter. I pledge myself once more for the truth of the above narrative. I know the sincerity of every individual that has a part in it : others also have related it ver- bally to me. In short, it is certainly and really true. Mrs. W was anything but an enthusiast ; she was a pious and benevolent Christian. Her placing no value upon her in- tercourse with the spiritual world, nor upon her gift of pre- science, and her making no other use of it than to serve those that needed counsel and consolation, characterize her fully. Had she been an enthusiast, she would have acted quite other- wise : she then would, with holy self-complacency, have declared herself a poor, unworthy prophetess, and have occasioned much mischief. Her opinion of her intercourse with spirits, her counsel and her warning in such a case, are so truly and genuinely Chris- tian, that nothing can exceed it : for it can not be too frequently said and repeated, that intercourse with the world of spirits, * Or rather, one that has dealings with evil spirits. PRESENTIMENTS, ENCHANTMENTS, ETC. 97 and all discoveries and presages which result from it, are most dangerous things. He that falls into these circumstances with- out his own seeking, ought to endeavor, if possible, to withdraw himself from them ; and if he can not do that, he must act as Mrs. W advised, incessantly watch and pray. A developed faculty of presentiment is not in accordance with Divine, spiritual, or physical laws ; but is, in some measure, a disease, which we should endeavor to heal : he that seeks, in any other manner, to develop it, commits the sin of sorcery. What Mrs. W says of good and evil, and partially good and partially evil spirits, is true and remarkable ; and it accords exactly with the Holy Scriptures and with experience. Her praying for the dead also deserves attention : it is again a new proof that the individual, at death, does not enter straightway into heaven or hell, but is prepared for one or the other of these abodes — a longer or a shorter time, according to his state — during which he continues in hades. Perfect saints and per- fect reprobates alone pass, without stopping, to the place of their destination. That her gift of prescience was by no means anything divine or prophetical, is clear from this, that she foresaw the most indifferent and insignificant events : as, for instance, when she received ordinary visits. Extremely remarkable and important is the magic operation of her will, by which she compelled her friend to come to her. The materialist laughs at such like things, and regards them as the most senseless enthusiasm and the most stupid superstition ; and yet the thing is true in itself, and founded on the nature of the world of spirits. God has deeply concealed this mystery of magic, because it might lead to the most dreadful abuses, in which case it becomes real sorcery. Let him that discovers it — for it may be obtained by certain arts — flee from it as from the avenging angel of death, for horrible things may result from it ! This mystery reveals itself when the development of the faculty of presentiment has attained to a great height. This circumstance gives us a hint how spirit can act upon spirit. But no more of this : the true sage will understand me. 9 98 PNEUMATOLOGY. • He is aware of the difference between real divine magic and the black art or infernal magic. What Mrs. W says of the French Revolution, and par- ticularly of Admiral Coligny, is very remarkable. If she was not deceived in the matter — if she really saw that great and noble man actively employed in a crimson robe, not shirt — it gives us an important key to the government of the world, for hence it follows that the Lord makes use of the pious dead as instruments for the execution of important ends. Admiral Coligny was a powerful protector of the protestants (Huguenots) in France, toward the close of the sixteenth cen- tury, and one of the first of those who were murdered at the bloody nuptials on St. Bartholomew's eve, 1580, in his own apartment. Every one, whose eyes are in any manner opened, must perceive that the heinous and bloody persecutions of our brethren in the faith, in France, have been fearfully avenged in the Revolution ; nor would it be anything very unnatural were Admiral Coligny employed on this occasion, although not to avenge, but to appease the retributive justice of the Judge of the whole earth. The most remarkable instance of the development of the fac- ulty of presentiment is incontestably the prediction of M. Ca- zotte, at a dinner in Paris. A favorite German periodical work has taken the liberty to ascribe the whole narrative to the in- vention of some ingenious idler ; but this assertion is destitute of proof. I can prove, on the contrary, that it is literally and minutely true. I have spoken upon the subject with a person of rank, who sincerely loves the truth, and who was well ac- quainted with Cazotte : and this individual assured me that Cazotte was a man of great piety, and endowed with a high degree of knowledge ; that he frequently predicted the most remarkable things, which were always fulfilled; and that he testified, at the same time, that they were communicated to him by means of intercourse with spirits. The narrative before us was found among the papers of the late M. La Harpe, in his own handwriting. This La Harpe was a member of the Royal Academy of Sciences, in Paris, that PRESENTIMENTS, ENCHANTMENTS, ETC. 99 storehouse of i : [km, and of Yoltarian absurdity ! La H?.rpe himself was a freethinker, who believed nothing:, but who. before his end. was thoroughly converted, and died in the faith and hope of the gospel. I v.iil first relate the narrative in La Harpe's own words, and then add a few remarks respecting its authenticity. He writes as follows : — •• I: seer.:s to me as if it were but yesterday, although it hap- pened at the beginning; of the year 17 5S. "We were dining with one of our colleagues of the academy, a man of genius and re- rability. The company, which was numerous, was selected from all ranks — courtiers, judges, learned men. academicians, and had done justice to the ample, and. as usual, well-fur- nished repast. At the dessert, Malvasier and Constantia height- ened the festivity, and augmented, in good society, that kind : eedom which does not always keep itself within defined •• T::e world was at that time arrived at such a pitch, that it - permitted to say anything; with the intention of exciting merriment. Chamfort had read to us some of his blasphemous and lascivious tales, and noble ladies had listened to them even without having recourse to their fans. After this, followed a whole he - is on religion. One person quoted a tirade from Pucelle : another reminded the company of that philo- sophical - Diderot's in which he says. ' Strangle the last king with the entrails of the last priest !' — and all clapped ap- plause. Another stood up. elevating a bumper, and exclaimed, 1 Yes, gentlemen, I am just as certain that there is no God, as I am certain that Homer is a fool ;' and. in reality, he was as cer- tain of one as the other, for the company had just spoken of Homer and of God, and there were among the guests those who had spoken well of both the one and the other. " The conversation now became more serious. The revolu- tion that Voltaire had effected was spoken o£ with admiration ; and it was agreed that it was this which formed the principal basis of his fame. He had given the tone to his age ; he had written in such a manner, that he was read in both the ante- 100 PNEUMATOLOGY. chamber and the drawing-room. One of the company related to us, with a loud laugh, that his hairdresser, while powdering him, said, * Look, sir, although I am only a poor journeyman, yet I have no more religion than another !' It was concluded that the revolution would be completed without delay, and that superstition and fanaticism must make way for philosophy. The probable period was calculated, and which of the company would have the happiness of living during the reign of Reason. The more aged lamented that they dared not flatter themselves with the idea ; the younger ones rejoiced at the probability that they would live to see it ; and the academy, in particular, was congratulated on having prepared the great work, and for be- ing the focus, the centre, and the prime mover, of liberty of thought. " A single individual had taken no part in all this pleasant conversation, and had even very gently scattered some jokes upon their noble enthusiasm. It was M. Cazotte, an amiable and original man, but who, unfortunately, was completely taken up with the reveries of those who believe in a superior enlight- ening. He now took up the discourse, and said in the most serious tone : * Gentlemen, rejoice ; you will all become witnes- ses of that great and sublime revolution which you so much desire. You know that I apply myself a little to prophesying : I repeat it, you will all see it.' " ' There requires no prophetic gift for that purpose,' was the reply. " • True,' rejoined he, ' but perhaps something more for what I am now going to tell you. Do you know what will result from this revolution' (that is, when reason triumphs in opposition to revealed religion) 1 ' what it will be to you all, as many as are now here 1 what will be its immediate consequences, its unde- niable and acknowledged effects V "'Let us see!' said Condorcet, putting on an air of sim- plicity ; ' it is not disagreeable to a philosopher to meet with a prophet.' " ' You, M. Condorcet,' continued M. Cazotte, ' you will give up the ghost, stretched out on the floor of a subterraneous PRESENTIMENTS, ENCHANTMENTS, ETC. 101 prison. You will die of poison, that you will have swallowed, in order to escape the executioner — of poison, which the hap- piness of those times shall compel you always to carry about with you !' " This, at first, excited great astonishment ; but it was soon remembered that the worthy Cazotte sometimes dreamed wa- king, and the company burst out into a loud laugh. ' M. Ca- zotte,' said one of the guests, ' the tale you relate to us is not near so amusing as your " Devil in Love" ' ( l Le Diablc Am- oureux 7 is a pretty little romance, written by Cazotte). ' What devil has suggested to you the dungeon, the poison, and the executioner 1 What has this in common with philosophy and the reign of reason V " * This is just what I tell you,' replied Cazotte. ' In the name of philosophy, in the name of humanity, liberty, and rea- son, will it come to pass, that such will be your end : and rea- son will then certainly triumph, for she will have her temples ; nay, at that period, there will be no other temples in all France than the temples of reason.' "'Truly,' said Chamfort, with a sarcastic smile, 'you will be no priest of these temples.' "Cazotte answered: 'I hope not; but you, M. Chamfort, who will be one of them, and are very worthy of being so, you will open your veins by twenty-two incisions of the razor, and yet you will die only some months afterward !' 11 The company looked at each other, and laughed again. " Cazotte continued : ' You, INI. Vicq. d'Azyr, will not open your veins yourself, but will afterward cause them to be opened six times in one day in an attack of the gout, in order to make the matter more sure, and you will die the same night ! " 'You, M. Nicolai, will die upon the scaffold ! — " ' You, M. Bailly, on the scaffold ! — " 'You, M. Malesherbes, on the scaffold !' " ' God be thanked !' exclaimed M. Raucher, ' it appears that M. Cazotte has only to do with the academicians : he has just made dreadful havoc among them. I, Heaven be praised — ' 9* 102 PNEUMATOLOGY. "Cazotte interrupted him: 'You? — you will die on the scaffold also !' " ' Ha ! this is a wager,' resounded from all sides ; ' he has sworn to exterminate us all!' " Cazotte. No, it is not I that have sworn it. " The company. Shall we be then under subjection to Turks and Tartars? and yet — " Cazotte. Nothing less. I have already told you that you will then be under the government of philosophy and reason. Those that wijl treat you in this manner will be all philoso- phers ; they will be continually making use of those very ex- pressions which you have been mouthing for the last hour ; they will repeat all your maxims, and, like you, will quote the verses of Diderot and Pucelle. " The guests whispered into each other's ears : ' You see clearly that he has lost his reason' (for while speaking thus, he continued very serious). ' Don't you see that he is joking, and in all his jests he mixes something of the wonderful V — 'Yes,' said Chamfort, • but I must confess his wonders are not very pleasing ; they are much too gallows-like. And when shall all this take place V " Cazotte. Six years shall not pass over before all that I have told you shall be fulfilled ! " 'You tell us many wonderful things' — it was this time I (La Harpe) that spoke — ' and do you say nothing of me V " ' With respect to you,' answered Cazotte, ' a wonder will take place that will be at least quite as remarkable. You will then be a Christian !' " A general exclamation ! ' Now I am at ease,' said Cham- fort; ' if we only perish when La Harpe is a Christian, we are immortal.' " ' We of the female sex,' said the duchess de Grammont, ' are fortunate in being reckoned as nothing in revolutions. When I say as nothing, I do not intend to say that we do not interfere in them a little ; but it is a generally-received maxim that we, and those of our sex, are not deemed responsible on that account.' PRESENTIMENTS, ENCHANTMENTS, ETC. 103 " Cazotte. Your sex, ladies, will be this time no protection to you ; and however little you may be desirous of interfering, yet you will be treated precisely as the men, and no difference will be made with respect to you. " The duchess. But what is it you are telling us, M. Cazotte ? You certainly are announcing the end of the world ! " Cazotte. That I know not : but what I do know is, that you, my lady duchess, will be drawn to the scaffold — you, and many other ladies with you — upon a hurdle, with your hands bound behind you. " The duchess. I hope, however, in that case, that I shall have a mourning-coach. " Cazotte. No, madam ! Ladies of higher rank than you will be drawn upon a hurdle, with their hands bound behind them. " The duchess. Ladies of higher rank 1 What, the princesses of the blood 1 " Cazotte. Of still higher rank ! " A visible emotion now manifested itself through the whole company, and the master of the house assumed an air of dis- pleasure. It began to be evident that the joke was carried too far. " The duchess de Grammont, in order to dispel the cloud, let the last reply drop, and contented herself with saying, in a most jocular tone, 'You shall see he will not even leave me the con- solation of a confessor !' "Cazotte. No madam, none will be given, either to you, or any one else. The last sufferer to whom the favor of a confes- sor will be granted — (here he paused a moment). " The duchess. Well, who will be the fortunate mortal be, to whom this privilege will be granted ? " Cazotte. It will be the only privilege he will retain, and this will be the king of France ! " The master of the house now hastily arose from the table and the whole company with him. He went to M. Cazotte. and said with deep emotion, ' My dear Cazotte, this lamentable joke has lasted long enough. You carry it too far, and to a degree 104 PNEUMATOLOGY. in which you endanger yourself, and the company in which you are.' " Cazotte made no reply, and was preparing to depart, when the duchess de Grammont, who still endeavored to prevent the matter being taken in a serious light, and labored to restore hi- larity, went to him and said, ' Now, Mr. Prophet, you have told us all our fortunes, but have said nothing of your own fate.' " He was silent, cast his eyes downward, and then said, ' Have you ever read in Josephus, madam, the history of the siege of Jerusalem V " The duchess. Certainly ; who has not read it % but do as though I had never read it. " Cazotte. Well, madam ! during this siege, a man went seven successive days upon the walls round the town, in the sight of both the besiegers and the besieged, and cried out in- cessantly with a mournful voice, ' Wo to Jerusalem ! Wo to Jerusalem !' On the seventh day he cried, ' Wo to Jerusalem, and wo to myself also !' and in the same moment he was crushed to death by an immense stone, hurled from the enemy's engines. " After these words, M. Cazotte made his bow and depart- ed." Thus far La Harpe. Here everything depends upon the whole of this narration being true or fictitious, written perhaps after its fulfilment ; for it is certainly true, that all those who were present at the dinner lost their lives precisely in the manner here predicted by Cazotte. The person who gave the entertainment, to whom Cazotte prophesied nothing, and who was most probably the duke de Chaiseul, was the only one that died a natural death. The wor- thy and pious Cazotte was guillotined. I ask every candid connoisseur that knows how to distinguish that which is ideal from a true copy taken from nature, if this narrative can be a fabrication 1 It has so many little shades and peculiarities which would never have occurred to an inven- tor, and which he would not have regarded as necessary. And then where would have been the object of such a fabrication 1 A freethinker could not have invented it ; because by so doing, he would have been acting in complete opposition to his prin- PRESENTIMENTS, ENCHANTMENTS, ETC. 105 ciples ; for he would thus be disseminating views to which he is a mortal enemy, and which he regards as the most stupid super- stition. If it be supposed that a fanatic or an enthusiast had in- vented it for the purpose of saying something striking, the na- ture of the narrative itself, which bears no resemblance to fic- tion, contradicts such a supposition, to which must be added the certainty that M. La Harpe wrote it with his own hand. It may be found in the " Oeuvres Choisies et Posthumes" of M. La Harpe, celebrated member of the French academy, pub- lished at Paris by Mignerol, in four volumes octavo, in 1806. It will scarcely occur to any one, that the editor of the pa- pers left by this celebrated man, should have interpolated such a document ; this would not seem like the conduct of the French and Parisian literati. It is certain, demonstratively certain, that La Harpe himself wrote the narrative. This could not have occurred while he was still an infidel, for the reasons above- mentioned, nor can the idea arise in the mind of any one that is acquainted with the thorough conversion of this great man and freethinker, that he should have been guilty of such an irreve- rent act, as to fabricate such a thing while in that penitent state, in which he wept over his former life with tears of blood ; this would be morally impossible. To make the matter public be- fore his death, was not advisable at the time in which he died. Still less did the guests venture to relate it before and during the revolution. Yet still La Harpe found the thing so impor- tant, and that very justly too, that he wrote it down and laid it in his desk till better times. A certain M. de N , has inserted the following statement in the Parisian journals, with reference to the above extraordi- nary prediction of M. Cazotte. He says that " he was very well acquainted with this respectable old man, and had often heard him speak of the great distress which would befall France, at a time when the people in every part of France, lived in per- fect security, and expected nothing of the kind. Cazotte as- serted that future events were revealed to him through the me^ dium of spirits. ' I will state to you,' continues M. de N , 'a remarkable fact, which is of itself sufficient to establish M. 106 PNEUMATOLOGY. Cazotte as a prophet. Every one knows that his great attach- ment to monarchy was the reason of his being sent to the Ab- bey, on the 2d of September, 1792, and that he escaped from the murderers by the heroic courage of his daughter, who ap- peased the mob by the moving spectacle of her filial affections. The very same mob that would have put him to death, carried him home in triumph.' " All his friends came to congratulate him on his escape. M. D , who visited him after that guilty day, said to him, ' Now you are safe !' — 'I believe not/ answered Cazotte. ' In three days, I shall be guillotined!' M. D replied, 'How can that be V Cazotte continued : ' Yes, my frieud, in three days I shall die upon the scaffold !' In saying this, he was deeply affected, and added, ' A short time before your arrival, I saw a gensd'armes enter, who was sent to take me by an order from Pethion. I was compelled to follow him : I appeared before the mayor of Paris, who sent me to the Conciergerie, whence I came before the Revolutionary Tribunal. Thus, my friend, you see' (that is, from M. Cazotte's vision) ' that my hour is come ; and I am so persuaded of it, that I am arranging all my affairs. Here are papers, which I am very anxious should be handed over to my wife : I request you to give them to her, and console her.' " M. D declared this was all folly, and left him with the conviction that his reason had suffered at the sight of the hor- rors he had escaped. " The next day he came again, but learned that a gensd'armes had conducted M. Cazotte to the municipality. M. D ran to Pethion. On arriving at the mayor's court, he learned that his friend had just been sent to prison. He hastened to him, but was told that he could not be spoken to, for he was to be judged by the f. Revolutionary Tribunal.' Soon after, he learned that his friend was condemned and executed." — " M. D ," adds the writer, " is a man who is worthy of all credit. He was still living in July, 1806. He related this narrative to many persons, and it seemed to me not unimportant to preserve the remembrance of it." PRESENTIMENTS, ENCHANTMENTS, ETC. 107 So far the communication in the Paris papers. I have taken the whole of this remarkable relation from a small pamphlet, printed at Strasburg, by Silbermann, the title of which is, — "A Remarkable Prophecy concerning the Dreadful French Revolution, from the Writings of the late Monsr. La Harpe, specially printed from the Religious Jour- nal." A year ago, when I was in L , I spoke with Baron Von W , who is a man of great integrity, and had long resided in Paris. I related to him this wonderful narrative, on which he told me that he had been well acquainted with M. Cazotte ; that he was a pious man, and was noted for predicting many things, which were minutely fulfilled. This narrative is therefore most certainly and assuredly true. If it be so, I then ask every reasonable and impartial individual if there exists, since the time of the apostles, a more remarka- ble and important testimony of the existence of the kingdom of spirits, and its influence on the visible world % I know of none. I should like to know how the materialist, when convinced of the fact, would explain the extraordinary phenomenon. It is really most singular — if a comet appear in the heavens, all eyes are immediately fixed upon it, and all that are fond of astrono- my immediately study what course it takes, &c. If a new gas be discovered, every chemist is immediately on the alert to ex- amine it. If a plant, an insect, or a stone, be found, which has not been previously known or described, what attention is excited — what a marvellous matter is made of it! But as soon as appearances are spoken of, which only remotely give hints of the truths of the Christian religion, of the duration of the soul after death, of the existence of good and evil angels and spirits, and of their influence upon the visible world — appearances which are a million times more important than all natural phe- nomena in the material world — they are passed by with a sar- castic sneer. "Superstition and fanaticism !" is then the cry, and all who examine into, investigate, and rectify, these things, are scoffed at and calumniated ; and the results of their investi- gations, however true they may be, and however clearly demon- 108 PNEUMATOLOGY. strated, are exclaimed against as trifling, extremely dangerous, and highly prejudicial to society, and are suppressed as much as possible ; while works that promote infidelity, and the falling away from Christ, and the lewdest romances, which poison and as it were satanize the spirit, are suffered to take their course, nor is a single alarm sounded upon the occasion ! My dear contemporaries, whence comes this shocking feeling, this horrible disgust of everything which may only remotely dis- close to us something of the state of the soul after death? — Whence this bitterness against Christ and his most holy religion ? Yes, bitterness — do not deny it ! People are ashamed to men- tion his hallowed name in respectable society, but they speak with pleasure of the phantoms of the Grecian and Roman the- ology : it is well bred to converse upon them, and adorn their sonnets with them. My God, what infatuation, and what per- verseness of that intellectual enlightening, which is so much boasted of! However important, and I might say sacred, as Cazotte's prophecy is, yet we ought not, on this account, to place the worthy man in the rank of true Bible prophets. He was a pious man, whose faculty of presentiment was developed in a high degree, but his religious feelings were the reason why he fell into connection not so much with false as with good spirits, from whom he learned what would shortly take place. He was much about in the same situation as Mrs. W , whom I have mentioned in the preceding narrative. But, by this, I do not mean to say that Cazotte was not a herald of God at this Belshazzar's feast — a hand that wrote upon the wall, with letters of flame, the words " Mene, Tekel, Upharsin !" Providence made use of this serviceable instru- ment to arouse those sinners that were thus sleeping on the mast-head in the storm. What this voice of thunder may have wrought, is known only to the Omniscient : it may, however, have excited reflection in some instances ; and who knows if not just in the most melan- choly period of fulfilment, the remembrance of Cazotte's proph- ecy may not have been attended with happy effects ! Probably PRESENTIMENTS, ENCHANTMENTS, ETC. 109 it was also, if not the immediate, yet the remote cause of La Harpe's conversion. If the developed faculty of presentiment can only be instructed by information from the invisible world, concerning those things which are about to happen in a short time, and for which the foundation is already laid : it appears difficult to explain how Cazotte could know, six years before, everything so distinctly, even the number of incisions with the razor, the number of blood-lettings, &c. ; to which I reply, that the French Revolu- tion, in its results the most important event in the whole history of the world, was planned many years before. I know, from an eye-and-ear-witness, that just at the period when Louis XVI. was affianced to Marie Antoinette of Austria — at the time when this marriage was concluded upon in Vienna — the fall of the royal family was determined, and this marriage-contract alone frustrated its accomplishment. It is also very probable, that the inhabitants of the invisible world, and especially good angels and spirits, read in the tables of Providence, and are thus able to know at least certain future events. So much is clear from all the credible information from the invisible world, that everything which takes place in the material world is previously arranged there, and that thence the whole human race is governed, yet in such a manner that the free will of man is not under compulsion. I now descend from the higher stage of the developed faculty of presentiment to an inferior one ; while I purpose inquiring what opinion ought to be formed of what is called " second- sight," and what ought to be believed or disbelieved concern- ing it. When a person resides for a while in the villages, among the lower orders, he will occasionally hear' of some grave-digger, watchman, attendant upon the dead, nurse, &c, or of some one else, that can foresee funerals. This second-sight generally manifests itself as follows : the individual feels himself impelled, generally in the night-time, to go out toward the neighborhood of the house out of which the corpse is to be brought ; he then sees the procession, with all, even the minutest of its details. 10 110 PNEUMATOLOGY. There is no doubt but that much dreaming and delusion is min- gled with the matter, but the thing itself is correct, and is cer- tainly true. In my younger days, there was a dinner given in the village where I was bom, on the occasion of a baptism, to which the clergyman, a very worthy man, was invited. During dinner, the conversation turned upon the grave-digger of the place, who was well known, particularly on account of his second-sight, and even feared ; for as often as he saw a corpse, he was always telling that there would be a funeral out of such and such a house. Now, as the event invariably took place, the inhabit- ants of the house he indicated were placed by the man's tale in the greatest dilemma and anxiety, particularly if there was any one in the house who was ill or sickly, whose death might prob- ably be hastened if the prediction were not concealed from him — which, however, generally took place. This man's prophecies were an abomination to the clergy- man. He forbade it, he reproved, he scolded, but all to no purpose ; for the poor dolt, although he was a drunkard, and a man of low and vulgar sentiments, believed firmly that it was a prophetic gift of God, and that he must make it known, in order that the people might still repent. At length, as all reproof was in vain, the clergyman gave him notice that if he announced one funeral more, he should be deprived of his place, and expelled the village. This availed — the grave-digger was silent from that time forward. Half a year afterward, in autumn, about the year 1745, the grave-digger comes to the clergyman and says : " Sir, you have forbidden me to announce any more fu- nerals, and I have not done so since, nor will I do so any more ; but I must now tell you something that is particularly remark- able, that you may see that my second-sight is really true. In a few weeks a corpse will be brought up the meadow, which will be drawn on a sledge by an ox." The clergyman seem- ingly paid no attention to this, but listened to it with indiffer- ence, and replied : " Only go about your business, and leave off such superstitious follies ; it is sinful to have anything to do with them." PRESENTIMENTS, ENCHANTMENTS, ETC. Ill The thing, nevertheless, appeared extremely singular and remarkable to the clergyman ; for, in my country, a corpse being drawn on a sledge by an ox is most disgraceful, because the bodies of those that commit suicide, and notorious malefac- tors, are thus drawn on sledges. Some weeks after, a strong body of Austrian troops passed through the village on their way to the Netherlands. While resting there a day, the snow fell nearly three feet deep. At the same time, a woman died in another village of the same parish. The military took away all the horses out of the coun- try to drag their wagons. Meanwhile the corpse lay there ; no horses came back ; the corpse began to putrify, and the stench became intolerable : they were, therefore, compelled to make a virtue of necessity — to place the corpse upon a sledge and harness an ox to the vehicle. In the meantime, the clergyman and the schoolmaster with his scholars proceeded to the entrance of the village to meet the corpse; and, as the funeral came along the meadow in this array, the grave-digger stepped up to the clergyman, pulled him by the gown, pointed with his finger to it, and said not a word. Such was the tale, with all its circumstances, as related by the clergyman. I was well acquainted with the good man : he was incapable of telling an untruth, much less in a matter which contradicted all his principles. Another history of this kind, for the truth of which I can vouch, was related to me by my late father and his brother, both very pious men, and to whom it would have been impos- sible to have told a falsehood. Both of them had business, on one occasion, in the West- phalian province of Mark, when they were invited to dinner at the protestant preacher's. During the repast, the subject of second-sight was likewise brought upon the carpet. The min- ister spoke of it with acrimony, because he had also a grave- digger who was afflicted with that evil : he had often and repeatedly forbidden him from mentioning it, but all to no purpose. 112 PNEUMATOLOGY. On one occasion, the prognosticator came to the minister and said, " I have to tell you, sir, that in a short time there will be a funeral from your house, and you will have to follow the coffin before all the other funeral attendants." Terror, anger, and displeasure, got so much the better of the good pastor, that he drove the thoughtless fellow out of the door ; for his wife was near her confinement : and, notwithstanding every rational view which he took, he passed a very melan- choly time of it, till at length his wife was safely delivered and out of all danger. He now reproached the grave-digger most bitterly, and said, " See, now, how unfounded thy reveries have been !" But the corpse-seer only smiled and said, " Sir, the matter is not yet finished." Immediately afterward the preacher's servant-maid died of an apoplexy. Now, it is the custom there for the master of the house, on such occasions, to immediately follow the coffin, before the next relatives : but this time the preacher endeav- ored to avoid it, in order to confound the corpse-seer. He did not venture, however, to offend the parents of the deceased, which he would have done most grossly if he had not followed the coffin. He found, therefore, a suitable excuse in the cir- cumstance that his wife — who, according to the custom prev- alent there, was then to go to church for the first time after her confinement — should take his place, and he would then accom- pany the schoolmaster and his scholars, as was usual. This was discussed and agreed upon, and the parents were likewise satisfied with it. On the day when the funeral was to take place, the company assembled at the parsonage. The coffin lay on a bier in the porch ; the schoolmaster with his scholars stood in a circle in front of the house and sang; — the minister was just going out to his appointed place ; his wife stepped behind the coffin, and the bearers laid hold of the bier, when that very moment the minister's wife fell down in a fit; she was taken into a room, and brought again to herself, but was so ill that she could not go to church ; and the minis- ter was so terrified by this accident, that it no longer occurred to him to make the grave-digger into a liar, but he stepped PRESENTIMENTS, ENCHANTMENTS, ETC. 113 very quietly behind the coffin, as the prognosticator would have it. The circumstance of the minister's wife falling into a fit, and it taking place just there and then, might proceed from very natural causes ; but this does not detract from the remarkable- ness of the thing, the prediction was at all events punctually fulfilled. As the developed faculty of presentiment is a capability of experiencing the arrangements, which are made in the world of spirits, and executed in the visible world, second-sight certainly belongs also under this head. And as those that possess this ca- pability are generally simple people, it again follows hence that a developed faculty of presentiment is by no means a quality which belongs solely to devout and pious people, or that it should be regarded as a divine gift : I take it, on the contrary, for a disease of the soul, which we ought rather to endeavor to heal than promote. He that has a natural disposition for it, and then fixes his imagination long and intensely, and therefore magically upon a certain object, may at length be able, with respect to this object, to foresee things which have reference to it. Grave-dig- gers, nurses, and such as are employed to undress and shroud the dead, watchmen, and the like, are accustomed to be con- tinually reflecting on objects which stand in connection with death and interment : what wonder, therefore, if their faculty of presentiment at length develop itself on these subjects % and I am almost inclined to maintain that it may be promoted by drinking ardent spirits. It is highly incumbent upon the police to forbid such peo- ple, upon pain of imprisonment, even to reveal what they have seen ; and if it be of such a nature that it may be regarded as a Providential warning, let them tell it to him only who is to be warned. It must, however, be well observed that Providence will rarely make use of such corrupt and superstitious instru- ments. There is a great difference between Mrs. W , Cazotte, and persons of that description, and between these second- 10* 114 PNEUMATOLOGY. sighted individuals. The wise and enlightened Christian is well aware how he ought to regard things of this nature, and what use to make of them. In the second section of the second volume of the Magazine for Experimental Psychology, mention is made of a respect- able individual, to whom the countenances of those who arte soon to die appear as if they had already laid some days in the grave, and that this presentiment is disagreeable to him. I have already said that the developed faculty of presenti- ment experiences the result of arrangements which are made in the invisible world, and not these arrangements themselves. This result must be made sensible, in order to pass over into the consciousness of the sensible man. Now, this always hap- pens according to the predisposition of the man's nature : sec- ond-sighted individuals view things in their own imagination in as lively a manner as though they saw them in reality : spir- its communicate information to others, as was the case with Mrs. W and Cazotte : in the instance abovementioned, this result produced the appearance of death in the visages of those that were candidates for the tomb. T could adduce still more undoubted facts of this kind ; but, in order to avoid prolixity, the above may suffice. It is strange and extremely remarkable that people do not pay atten- tion to such very important occurrences, but pass by them with contempt. Appearances, which can not be explained on the basis of mere sensible reasoning, are certainly the most impor- tant of all, because they point out to us the way to that which is above the senses, which, for men whose noblest part is super-sensible, is of inexpressible value. It must be of infinite importance to every reasonable mind to know, with certainty, whether what the Bible teaches of God, of the fall of the first man, of redemption by Jesus Christ, of the spiritual world and its influence on the material world, and of the existence of the soul after death, be true or not true, well or ill founded. This question is of extreme importance, because the present prevailing rationalism, by its mechanic philosophy, in part de- PRESENTIMENTS, ENCHANTMENTS, ETC. 115 nies it altogether, and in part doubts it ; thereby robbing man- kind, in a direct manner, of the most valuable consolation, and of that precious hope of which they stand so much in need. Let the following remark be thoroughly and impartially con- sidered, investigated, and digested. If, in every age, there have been many real instances of rationally upright and pious men having testified that they had intercourse with beings from the world of spirits — if these be- ings relate to them events which are either taking place at a distance, or will take place in future, and which the natural man can not possibly know from all that surrounds him and operates upon him in the visible world — and if these events are most punctually fulfilled, are not the existence of a world of spirits, its sympathy with the fall of man, and its influence upon them, even as incontestably proved as the existence of electric matter, galvanism, magnetism, and the sympathy and influence of those powers upon material nature 1 But, as materialism, with its pretended illumination, directly contradicts these undoubted facts, its assertions with reference to the world of spirits, and the influence which the latter exer- cises upon the visible world, must be totally false. Further, as all incidents of this nature which have occurred, or have been observed from time immemorial to the present (in so far as they are removed from phantasma and enthusiasm), are in minute accordance with Divine revelation, and are, so to speak, a continued revelation : the one, therefore, confirms the truth of the other, and, consequently, also the truth of the Christian religion, according to the ancient apostolic system. Now from all this it follows, undeniably, that we ought most minutely and thoroughly to examine and investigate every ap- pearance from the invisible world, with candor and impartiality, in order to be able to distinguish with certainty, that which is true, from that which is false, illusion and deception from real- ity, and the play of imagination from the essential presence of a spirit. In this way, we shall attain to the pure and unmingled light of truth, and also to a tranquillizing conviction with respect to 116 PNEUMATOLOGY. religion, which has sustained so rude a shock from materialism. But obvious and simple as this axiom may be, it has, however, been hitherto little followed. Every one, even the most simple, must perceive that such appearances are of extreme impor- tance, and that it is, therefore, an imperious duty to examine into the truth of them. The causes which have prevented this examination, are three : — 1. The panic fear which seizes all men, even the most cour- ageous, when they see something to which they can not assign a place in the visible world, prevents all approach, and divests them of all courage for calm investigation. 2. Superstition, by which by far the greatest part of mankind is governed, believes every deception, and takes every phantom for a real apparition ; and because it thus firmly believes, it therefore deems any further examination or investigation use- less. And 3. With infidelity, it is system and principle to believe noth- ing whatever, that regards supernatural things. It has been decided, once for all, that there is no world of spirits, or if there be, that it stands in no relation to us, it has no influence upon us, nor upon the visible world that surrounds us, consequently, all is deceit and delusion, and unworthy of investigation. It is, however, no good sign that this investigation or belief in pre- sentiments, visions, and apparitions, is branded with opprobri- um, and does no honor to enlightened rationalism, for it is a sure proof that danger threatens it thence, and that on that side it may be easily overcome. I hope that my meaning in all this will be rightly apprehend- ed, and that I shall not be misunderstood ; the true believer needs no such testimony from the invisible world : he possesses the Bible and the blissful experience that the true religion of Christ has manifested itself as truth in his heart ; and he would act very criminally if he suffered himself to be misled by pre- sumptuous curiosity, to seek intercourse with the invisible world on this side the grave. But if this intercourse comes of itself, by the development of his faculty of presentiment, let him not regard it as ;my thing extraordinary, but supplicate wisdom to PRESENTIMENTS, ENCHANTMENTS, ETC. 117 be able to act with it according to the will of God. But if any- thing of a peculiar nature appear to him, let him go up to it undismayed in the name and fear of God, not from criminal curiosity, but in compassionate charity j let him then examine it closely and rationally, and if it really be a being from the other world, let him ask with the solemn dignity of a Christian, and in the name of God and Jesus Christ, what it desires ? If the spirit then express itself in such a manner, that he finds it is still in error, he must seek to teach it better; but if it desire anything reasonable, let him fulfil its desire to the best of his ability. In the following division of the work, which treats solely and wholly of the appearance of spirits, I will commu- nicate, for the information of the studious reader, very remarka- ble instances of this kind. I also advise the candid, though incred- ulous skeptic, to calm investigation ; for there is really nothing more necessary than the application of every possible means to obtain increasing certainty in a matter so inexpressibly im- portant. Finally, I leave it to the consideration of every rational mind, whether a creation which is governed by intelligences, by free and rational beings, is not more worthy of God, and more ben- eficial and agreeable to man, than a world, which, with all the human race, is under subjection to the adamantine and unchange- able jurisdiction of material powers. What is denominated witchcraft or enchantment, and the be- lief or superstitious faith in it, is also sunk down from its height into the dust, since the times of Becker and Thomasius. As this subject also stands connected with the developed faculty of presentiment, it is worth the while, and incumbent upon me to investigate it closely and impartially, and according to truth. It is certain from a variety of instances, that those whose fac- ulty of presentiment is developed, may enter into connection and intercourse with spirits. This I have proved in the prece- ding pages, and will further demonstrate it. It is quite as certain that those spirits with which such a per- son comes into connection bear an affinity to him with reference 118 PNEUMATOLOGY. to his moral character. Good spirits join themselves to the good, wicked to the wicked, and partially good and evil to those that are partially good and evil. Yet evil spirits, in the guise of angels of light, seek also to deceive good men ; while good angels seldom associate with people whose faculty of presenti- ment is developed, because this is contrary to nature and the Divine order, unless such persons are far advanced in sanctifi- cation. All these are unquestionable experimental truths, as I will more convincingly show in the sequel. That wicked men, either from a natural predisposition, or by means of certain arts, are capable of developing their faculty of presentiment, and thus forming connections with evil spirits, does not admit of a doubt ; but whether evil spirits have still that power which superstition ascribes to them, is another ques- tion. Since the conquest and triumph of our ever-blessed Re- deemer, their tyranny and despotism over mankind have ceased : those only are in bondage to them, who voluntarily let them- selves be led and misled by them. Wicked and impious men are in their power, but still only as long as they themselves are willing to be so. Evil spirits also strive with all kinds of weap- ons against true Christians (Ephesians vi.), but they can never conquer, unless by the man's own fault. Resist the devil, and he will flee from you. He carries on his work only in the chil- dren of disobedience, and in them he continues to exercise his power. Therefore supposing there are those who stand in connection with evil spirits, and are able to unite with them for the pur- pose of injuring others, yet it is utterly impossible for them to succeed in the attempt. Satan can injure no man, nor hurt a single hair of his head, unless he himself give occasion to it, and open the door for him. What is commonly believed concern- ing bewitching, and that a variety of diseases and bodily ail- ments, in both men and cattle, are occasioned by witchcraft, is superstition, and commonly either delusion and deceit, or a malady and casualty which physicians have been hitherto una- ble to explain from natural causes. Since Jesus Christ has sat down on the throne of the Majesty on high, at his Father's right PRESENTIMENTS, ENCHANTMENTS, ETC. 119 hand, Satan has no longer power over the human race, whom he has purchased with his precious blood. Witches and wizards can therefore injure no one by their connection with evil spirits, but they may do so, like any other wicked men, by administering poison or any other pernicious thiner. o But whether a period may not still arrive, in which Satan will be left at full liberty to try, by means of his instruments, all his might and power, in order thus to become fully ripe for judgment, and prove the fidelity of the true worshippers of God, by a conflict even unto blood, is another question. It is altogether a different affair from what is generally termed witch- craft. In order to give my readers a correct idea of this infamous subject, I will relate to them its history and its true character. Our ancient heathen forefathers had an order of priests whose members were called Druids. These priests had a variety of mysteries, rites, and sacrifices, which they celebrated in the gloom of oaken forests, and of which the vulgar were to remain in ignorance. It is very probable that in these practices, par- ticularly before the time of Christ, much connection with wicked spirits and satanic influence prevailed. Into this mysterious, spiritual order, old women were also received, who by this means attained to considerable rank, and became priestesses. Such an individual then received the title of Haxa — Druidess. Both these names were, at that time, honorable appellations : they are now the most disgraceful terms of reproach. The name of Gertrude or Gertrudis is probably also derived from this source, and ought reasonably to be disused ; for it has the same meaning with the word haxa, or hexe — a witch. These witches assisted at the solemnities of the Druids ; they had also a particular solemnity of their own, and a sacrificial feast, which was always celebrated on a lofty mountain on the night of the first of May, when they danced, feasted, and hon- ored their heathen deities. The Brocken, or Blocksberg — per- haps also Blocksberg in the Hartz — was particularly famous, 120 PNEUMATOLOGY. and there the idol was worshipped under the figure of a large goat. In general, the office of these Druids consisted in pro- nouncing benedictions, conjurations, enchanting, and disen- chanting, but chiefly in preparing medicines and healing dis- eases. Hence, a certain number of witches were always obliged to go with the army in war-time to heal the wounded. It is easy to conceive that where superstition, error, ignorance, and even wickedness, prevailed in such a high degree, evil spirits had free operation, and to what abominations such heathens might be seduced. In the south of Germany, Christianity gradually gained ground : but in the north — in Upper and Lower Saxony, two provinces which at that time composed the greatest part of Northern Germany — heathenism continued in all its force, till Charlemagne at length totally conquered the Saxons, and com- pelled them, sword in hand, to accept the Christian faith. But this very compulsion was the reason that, though they publicly assisted at the Christian form of divine worship, yet they se- cretly long continued their heathenish rites, till the light of the gospel gradually dispelled all the darkness. The witches remained the longest in activity ; for, as the people were still destitute of physicians, and could therefore have recourse to no one, nor had so much confidence in any one as in them, they therefore applied to them on all occasions when they required their assistance ; enchanting, disenchanting, blessing, conjuring of spirits, &c, continued to be practised; and as the witches believed they could not perform the one, if the other were not united with it, they therefore continued, though secretly, their sacrificial feasts on Wallburg's night at the Blocksberg, notwithstanding it was prohibited on pain of being burnt alive. It is asserted, from real traces having been discovered, that these meetings were continued till the com- mencement of the seventeenth century. Several years ago, there appeared a book entitled " Uhuhu, or the History of Witches, Ghosts, Goldfinders, and Appari- tions" — published by George Adam Kayser : Erfurt, 1785, — in which the anonymous author furnishes extracts from ancient PRESENTIMENTS, ENCHANTMENTS, ETC. 121 criminal documents and processes. These, it is true, show the irrational and revolting methods of procedure at that time, against those poor creatures that were suspected of witchcraft, compelling them, by torture, to confess things of themselves and others which had previously never entered into their minds ; but, notwithstanding all this, there are also numerous voluntary confessions, from which the candid and impartial reader may clearly perceive that a most corrupt imagination, filled with the most impure and abominable ideas, was united to a developed faculty of presentiment, by means of which the wretched crea- tures had connection and intercourse with wicked and impure spirits, who promised them all sorts of fine things, deceived them in all manner of ways, made them believe they could occasionally do wonders, and by this means injure those whom they had a spite against; but at the bottom it was all juggling and delusion. I will not deny that such wretches have occasionally done their fellow-creatures much harm, and that evil spirits have assisted them in both word and deed ; but Satan can not injure any one directly, nor do so by means of such wicked instru- ments, when the individual himself does not give him an oppor- tunity of doing so, by laying aside the fear of God. I am acquainted with a tale, for the truth of which I can vouch, because it is taken from the official documents of an old witch process. An old woman was imprisoned, put to the tor- ture, and confessed all that witches are generally charged with. Among others, she also denounced a neighbor of hers, who had been with her on the Blocksberg, the preceding Wallburg's night. This woman was called and asked if it were true, what the prisoner said of her. On which she stated, that on Wall- burg's eve, she had called upon this woman, because she had something to say to her. On entering her kitchen, she found the prisoner busy in preparing a decoction of herbs. On ask- ing her what she was boiling, she said, with a smiling and mysterious mien, " Wilt thou go with me to-night to the Broc- ken | w From curiosity, and in order to ascertain what there was in the matter, she answered, " Yes, I should like to go 11 122 PNEUMATOLOGY. well enough." On which, the prisoner chattered some time about the feast, and the dance, and the enormous goat. She then drank of the decoction and offered it to her, saying, " There, take a hearty drink of it, that thou mayest be able to ride through the air :" she likewise put the pot to her mouth, and made as if she drank of it, but did not taste a drop. During this, the prisoner had""put a pitchfork between her legs, and placed herself upon the hearth ; then she soon sank down and began to sleep and snore. After having looked on for some time, she was at length tired of it and went home. The next morning, the prisoner came to her and said, " Well, how dost thou like being at the Brocken 1 Sith, there were glorious doings." On which she had laughed heartily, and told her that she had not drunk of the potion, and that she, the prisoner, had not been at the Brocken, but had slept, with her pitchfork, upon the hearth. That the woman, on this, be- came angry, and said to her that she ought not to deny having been at the Brocken, and having danced and kissed the goat. This fact gives us a key to the otherwise incomprehensible confessions of those called witches. This must have been one of the magic potions of the ancient Druids, by means of which an imagination, already entirely filled with devilish imagery, might, through the sleep occasioned by the potion, become so elevated as to make the poor, deluded women firmly believe that all they dreamed was reality. In this way, almost every- thing which occurs in these judicial proceedings may be ex- plained, though otherwise incredible. Such persons ought to be taught better, and to be convinced of the abominable nature of such habits of thinking. If they are convicted of having done harm to their neighbor — which ought not, however, to be brought about by torture — let them be punished according to the measure of their crime, but not as witches. Here I must allude to a vice, which is very prevalent among the lower class, and which, in my eyes, is more detest- able than witchcraft itself: that is, when one person, from a mere unfounded supposition, causes another to be suspected of PRESENTIMENTS, ENCHANTMENTS, ETC. 123 witchcraft. This is horrible ! I have known several instances where the peasant-women, merely from hatred or envy, have caused the suspicion of witchcraft to attach to some honest and pious neighbor of theirs, when perhaps a cow gave bloody milk, or something ailed a child. Such a suspicion spreads like a pestilential vapor from ear to ear, in every direction, and then the whole earthly happiness of the innocent family is at an end. Every one avoids them ; no one associates, without ne- cessity, with any of its members ; people are afraid to buy of them, or deal with them ; and no one likes to marry into the family. Now, does not the individual who raises such a suspi- cion commit the sin of sorcery 1 Such satanic beings deserve being burned, sooner than a poor witch. Christ says, expressly, that he will measure unto every one that judges thus uncharitably with the same measure which he has used to his neighbor : that is, he that declares a fellow- creature to be a sorcerer or a witch, shall be judged as such himself. When we read the late M. Eckhartshausen's Key to Magic, we must feel astonished at the wonderful things which may be effected by art ; but we discover also the dim line of demarca- tion between the visible and the invisible worlds. In the second edition of his book, published at Munich by Jos. Lentner, 1791, page 57, he relates a most remarkable and instructive incident. To insert it here entirely, in his own words, would exceed my limits : I will therefore content myself with quoting the substance of it. Eckhartshausen became acquainted with a Scotsman, who, though he meddled not with the conjuration of spirits and such like charlatanry, had learned, however, a remarkable piece of art from a Jew, which he communicated also to Eckhartshau- sen, and made the experiment with him, which is surprising and worthy of perusal. He that wishes to raise and see any particular spirit must prepare himself for it, for some days together, both spiritually and physically. There are also par- ticular and remarkable requisites and relations necessary be- tween such a spirit and the person who wishes to see it — 124 PNEUMATOLOGY. relations which can not otherwise be explained than on the ground of the intervention of some secret influence from the invisible world. After all these preparations, a vapor is pro- duced in a room — from certain materials which Eckhartshau- sen, with propriety, does not divulge, on account of the dan- gerous abuse which might be made of it — which visibly forms itself into a figure that bears a resemblance to that which the person wishes to see. In this there is no question of any magic lantern or optical artifice; but the vapor really forms a human figure, similar to that which the individual desires to behold. I will now insert the conclusion of the story in Eckhartshau- sen's own words : — " Some time after the departure of the stranger — that is, of the Scotsman — I made the experiment for one of my friends. He saw as I did, and had the same sensations. " The observations that we made were these : as soon as the ingredients were thrown into the chafing-dish, a whitish body forms itself, that seems to hover above the chafing-dish as large as life. It possesses the likeness of the person whom we wished to see, only the visage is of an ashy paleness. "On approaching the figure, one is conscious of a resistance similar to what is felt when going against a strong wind, which drives one back. " If one speaks with it, one remembers no more distinctly what is spoken ; and when the appearance vanishes, one feels as if awaking from a dream. The head is stupefied, and a contraction is felt in the abdomen. It is also very singular that the same appearance presents itself when one is in the dark, or when looking upon dark objects. " The unpleasantness of this sensation was the reason why I was unwilling to repeat the experiment, although often urged to do so by many persons. "A young gentleman once came to me, and would, per force, see this phenomenon. As he was a person of tender nerves and lively imagination, I was the more reluctant to comply with his request, and asked the advice of a very experienced physician, to whom I revealed the whole mystery. He main- PRESENTIMENTS, ENCHANTMENTS, ETC. 125 tamed that the narcotic ingredients which formed the vapor must of necessity violently affect the imagination, and might be very injurious according to circumstances; he also believed that the preparation which was prescribed contributed much to excite the imagination, and told me to make the trial for myself with a very small quantity, and without any preparation whatever. I did so one day after dinner, when the physician had been dining with me ; but scarcely had I cast the quantity of ingredients into the chafing-dish, when a figure presented itself. I was, however, seized with such a horror, that T was obliged to leave the room. I was very ill during three hours, and thought I saw the figure always before me. Toward evening, after inhaling the fumes of vinegar and drinking it with water, I was better again ; but for three weeks afterward I felt a debility ; and the strangest part of the matter is, that when I remember the circumstance, and look for some time upon any dark object, this ashy-pale figure still presents itself very vividly to my sight. After this, I no longer dared to make any experiments with it. " The same stranger gave me also another powder, and asserted that if it were burnt in a churchyard during the night, a multitude of the dead would be seen hovering; over the graves : but, as this powder consisted of narcotic ingredients, which were still more potent, I never ventured to make the attempt. " Be the matter, however, as it may, it is still singular, and deserves the investigation of naturalists. I have already pro- cured the opinion of several learned men and friends, and made no secret to them of the ingredients, but do not find it advisable to make them public. I annex a striking and remarkable letter, from a man of profound reflection, resfardins; this phenomenon. " Extract from a letter, dated W , 17th Dec, 17S5 : — " ' Tims there are, really, things in nature of which our philosophy does not permit us to dream. The Deity has concealed much from mortals, and the Eternal has, with refer- ence to us, affixed his immutable seal upon many of nature's mysteries. All is not imagination — much may be reality; for 10* 126 PNEUMATOLOGY. remember, dear sir, that at one time immense oceans were the divisions that separated us from men whom Europeans knew not, and that there are similar walls of partition between us and other beings, of whom we mortals have hitherto no idea. Much may be deceit and delusion, but assuredly all is not so. Svvedenborg and Falck were certainly no deceivers, and yet their existence is to us a mystery, and will perhaps remain so to many, till the grapes are ripe on the vine and the time of the vintage arrives. I would not wish to number SchroepfFer and Boehmer with the two former, although much respecting them is still enigmatical to me. Man has invented ships, and commenced an intercourse with unknown nations that dwell beyond the seas : why should it be impossible to form a con- nection with the world of spirits, since all is a chain, and all makes a whole V " So far Eckhartshausen. What he says further is remark- able, but too prolix to be inserted here. The powder especially, that was to cause the dead to be seen in the churchyards, is ex- tremely remarkable. I know to a certainty, and my venerable friend Pfeffel knows it likewise, from a remarkable incident, that there are men whose faculty of presentiment is so devel- oped, with respect to the organ of vision, that they see vapory forms of human resemblance above the graves, occasionally in the daytime, but more frequently in the night. I am of opinion that this is the resurrection-germ, which no physical power of nature can destroy.* But the reason why those * This idea of a "resurrection-germ" is a mere figment of the author's fancy, unrecognised either by revelation or reason, and contravening, in fact, the general tenor of Sailing's own theory. He holds unequivocally to the existence of a psychical or soul-body involved in the material body and developed from it at death. The emergence of this interior from the exterior body constitutes the only resur- rection which we are taught to expect, and this needs no other "germ" than that of the spiritual body itself. The speculation of the author on this head has its origin in the old traditional tenets of a resurrection of the body at what is termed the end of the world — a groundless conceit of the creeds from which his pious mind, with all its liberality and acumen, had not yet emancipated itself. The true resur- rection is the issuing of the eliminated man of the spirit from its corporeal tenement on earth into the world of souls, where it is eternally to abide, and where it at once enters into a process of exploration and judgment by which its permanent destiny is to be determined. — Ed. PRESENTIMENTS, ENCHANTMENTS, ETC. 127 who have this faculty of seeing it, see only a few, and by no means all — because the whole atmosphere must be filled with them — is probably thus, that this germ is much more gross and material in one than another. It is not, however, prob- able that the departed soul resides in it, but that it clothes itself with it, when intending to appear to any one. So much appears to me to be evident, that the terrible va- por that forms itself into a human figure, produces this figure in the brain, because it shows itself long afterward, when look- ing at anything black, or closing the eyes ; but it is also equally probable that an apparition from the invisible world, or some- thing from its confines, mixes with it : because in the church- yards, it is not merely one, but several figures, which are visible, and it is, once for all, a certain fact, that the resurrection-germs (for so I will at present call them) are there, not in imagination, but really and essentially. It is also remarkable that those fine substances which approach near to the world of spirits are prejudicial to health. They therefore act like the cherub's circling sword of flame, which restrains the presumption of man, and keeps it within due bounds. All the arts of this description, which are met with in books on magic, and occasionally in the writings of ancient authors, as also in various individuals of the lower class, such as exor- cists, quack-doctors, &c, must always be regarded as relics of heathenism ; for traces of things of this nature are to be found in both the sacred writings and such as are profane. Magne- tism, magic-potions, magical perfumes, and who knows how many other different means, which are now lost, were employed to develop the faculty of presentiment, to form a connection with the invisible world, and to learn things which man in this life ought not to know. All the heathen oracles and all their pretended wonders sprang from this source. Their enchanters and enchantresses were initiated in these mysteries. The ancient Israelites had also a strong propensity to such like things. The witch of Endor is a proof of this. King Saul had sought to exterminate the soothsayers and diviners, which 128 PNEUMATOLOGY. was very proper, and according to the Mosaic law. Some of these people, however, still remained concealed ; and as the king had lost the Divine favor, and could expect no answer thence, yet was anxiously desirous of knowing the result of the war, he sought counsel from the enchantress of Endor, who must have been renowned in her art. The raising of spirits was therefore a matter which was known at that time, but justly prohibited on pain of death. The enchantress received orders to raise the deceased proph- et Samuel, who, with all the rest of the Old-Testament saints, abode in hades, in a state of blissful rest, until the Conqueror of death conducted them in triumph into the mansions prepared for them. The woman employed her art ; but instead of one of her familiar spirits, that was to have acted the part of Samuel, he appeared himself, by the Divine permission and instigation. This the witch had not expected ; she therefore cried out for fear, and said, "I see Elohim" — something divine. Samuel then announced to Saul that, the following day, he would be wiih him in the realm of the dead, or of spirits. This story is in many respects remarkable, because, on calmly reflecting up- on it, it develops many ideas which shed light on this obscure subject. I have expatiated at length upon the subject of presentiments, predictions, and enchantments, or, generally speaking, upon the developed faculty of presentiment, because I regarded it as highly necessary on account of its important result. This result I will now lay down in sincerity, and in the name of the Lord. Oh, that I could write it in letters of flame, or sound it in the ears of all my contemporaries, that so it might thrill through every nerve, for the time is fast approaching when it will be needed ! Every artificial mode of developing the faculty of presenti- ment, and of entering into connection and intercourse wiih the world of spirits, every attempt at it is a sin of sorcery, and seri- ously and severely forbidden by God. If it come of itself to pious and enlightened persons, they must not make much ac- PRESENTIMENTS, ENCHANTMENTS, ETC. 129 count of it, but rather avoid than seek its consequences ; and use it with fear and trembling, and with wisdom, for the good of mankind. The great events of the present age excite, everywhere, the nervous system to anxious expectation of the approaching future. Persons of weak nerves, who, by the perusal of the predic- tions contained in the Bible, and the explanations given of them, presumptuously begin to ruminate upon them with the desire of knowing future events, instead of letting themselves be led by it to repentance and true conversion, may by this means easily develop their faculty of presentiment in a greater or less de- gree, according as their corporeal disposition permits. The elevation, the exalted feeling, the new discoveries, and the en- lightened insight, which accompany it, convince the individual that what is passing in him is a very peculiar operation of the Holy Spirit ; but believe me, assuredly and confidently, that this is not the case. Such a one may certainly say excellent and very useful things, and even be the means of really doing good ; but, before the man is aware, a false spirit, in the guise of an angel of light, mixes itself in the matter, and the poor creature is deceived. Such persons often predict things to come, which punctually take place ; but this is by no means proof of anything divine, as is evident from what has been already said. The true spirit of prophecy is something very different, as I will now demon- strate : — My dear readers, all of you ! — The great and general trial, or hour of temptation, in which the fidelity of the true worship- pers of Christ — that fidelity which endures even unto blood — shall be put to the test and stand the trial, is no longer remote. By it shall those be made manifest, throughout the Christian world, and sealed, who are worthy of the glorious kingdom of Jesus Christ, its citizenship, and the first resurrection. This great temptation will be twofold. On the one side, Satan and his host will strain every nerve to deceive the faith- ful adherents of Christ, by strong delusions (2 Thess. ii. 9-12). Those serve him as instruments to this end, who, armed with 130 PNEUMATOLOGY. inquisitive presumption, are eager after the knowledge of mys- teries, and allow themselves the practice of every kind of art, in order to enter into connection with the invisible world. But the individuals he finds particularly suitable for his purpose are those whose faculty of presentiment is developed, and who mis- takenly long after secret gratification. These poor souls are the most capable of becoming false prophets, and likewise the most capable of deceiving others. When they then say unto you, " Here is Christ, or there is Christ ; this will take place, or that will happen ; go this way or that way ; now is the time to depart out of Babylon, to this place or that" — give it no credence : but calmly in the exercise of watching and prayer, keep the " one thing needful" in view, and continue in true simplicity, and in the pure doctrine of the gospel, whatever may befall you. He is mighty in them that are weak, and lays no heavier burden upon his faithful ones than they are able to bear. In the most distressing seasons, you shall experience the greatest joy ! Therefore, be not afraid ! On the other side, the satanic host, incredible as it may now appear, will also employ such lying signs and wonders, for the purpose of deceiving the simple, and inducing them to worship the Beast. I still remember very well that this had already become the subject of conversation in a certain order, and a great and extensive association is really rising up again whose objects are comprehensive. It is remarkable that even infidel- ity begins to think of a connection with the invisible world, which it formerly laughed to scorn. " Watch and pray, lest ye fall into temptation." — " The spirit is willing, but the flesh is weak." About twenty years ago, when Mesmer and Gassner began their first experiments with magnetism, the idea arose in some places, even among pious and upright men, whether the biblical wonder-workers, and even Christ himself, had not perhaps made use of similar means. Subsequently, when the effects of the fac- ulty of presentiment — namely, the prediction of future events ■—was added to it, the idea was also combined with it whether PRESENTIMENTS, ENCHANTMENTS, ETC. 131 the prophets had not likewise prophesied by means of a devel- oped faculty of presentiment. They meant well : for in the former case, they hoped in some measure to render assistance to reason with respect to miracles ; and in the latter, they were desirous of affording by this means a prop to the credibility of biblical prophecy; but may God graciously preserve us from such assistance, and from such a prop ! No magnetism could restore life to the body of Laza- rus, which was already in the first stage of corruption, and just as little could magnetized water be made into wine. All the wonders which the Bible relates, and which to reason appear so incredible, are so to us for this reason — because our ideas of matter and of bodies are entirely erroneous. This is not the place to elucidate the subject. I will, however, lay down the following proposition as an infallible axiom, for the considera- tion of the inquirer after truth : — Neither matter nor bodies exist out of time and space : ev- erything there is realized idea of God ; there the whole crea- tion consists entirely of first principles, which every rational, thinking being views according to his inward organization. We mortals necessarily regard them in time and space, but ought not to imagine that they are so in themselves, or that they are considered so in the Divine mind, or by other spirits. He that maturely weighs this proposition will no longer find any difficulty as it respects real miracles ; and he will soon per- ceive that none but God alone can work true wonders — that is, can change one first principle into another — and that this brings no confusion into external nature. I now pass on to the subject of prophecies, in order to show how infinitely different they are to the effects of the faculty of presentiment. We have two revelations of God : the visible creation, and the Bible. These two contain, together, all that is necessary for us to know for our earthly and eternal welfare. So long as any one teaches or prophesies that which is in accordance with these Divine revelations, and founded upon them, we may and we ought to receive it as Divine truth ; but as soon as the teacher affirms that God has revealed it to him, he makes him- 132 PNEUMATOLOGY. self suspected, because God does not repeat again what he has once solemnly revealed to man. It is therefore nothing else than the enlightening of the Holy Spirit which is granted to the preacher, by which he is enabled more clearly to unfold the truths he announces, and to present them more impressively to view. When any one explains biblical prophecies, and shows either what is already fulfilled, or must soon be accomplished, but speaks positively in the latter case, and even affirms that it has been divinely revealed to him, he again makes himself sus- pected. When any one predicts or prophesies something that stands opposed to Divine revelation, and gives it out as Divine truth, he is certainly a false prophet ; but if it be not contrary to the Holy Scriptures, and yet be not founded in them, it is a new doctrine. Now this latter is the principal point to be decided ; for none of the former cases are doubtful : every true Christian will and must say " Yea and amen" to them. When a person, whom we regard as a most religious char- acter, tells us something new, that is not opposed to the doc- trines of the Holy Scriptures, but which can not be proved from them, the question arises, " How are we to act in such a case?" There are people who are very sincere and pious, but who are fond of the extraordinary and marvellous, and have imper- ceptibly formed to themselves a favorite system, which they endeavor likewise to prove, in their way, from the Bible. Now when these persons find an author, or any other individual, who pretends to Divine revelations, which are in unison with their system, they receive them, without hesitation, as divine, it being presupposed that he who prophesies is a true Christian. They adduce, as the ground of this belief, that the Holy Spirit, who dwells in the true Christian, will not permit him to be deceived by false revelations. That this ground of confidence is entirely false, is soon and incontestably proved. The late Gottfried Arnold, who certainly was a true Chris- tian, and an extremely learned and well-read man, had himself PRESENTIMENTS, ENCHANTMENTS, ETC. 133 a strong predilection for the extraordinary and marvellous, as all his writings testify :* he therefore furnishes us, in the pres- ent case, with the most unexceptionable evidence in favor of my proof. In his " History of the Church and Heretics," he has introduced, if not all, yet certainly the most remarkable individuals, who have prophesied of future events since the times of the apostles. Now if we strictly and impartially ex- amine all their prophecies, from the date of their promulgation to the present time, and compare them with history, we shall find that in all of them truth and falsehood are mingled together. Some favorite idea shows itself in all these revelations, which, with the true, must pass for divine. None of these prophecies have been wholly and punctually fulfilled ; some things always, but others not at all. We therefore can not and ought not to rely upon them ; for we do not know what is true or false of that part of them which is still unfulfilled. It is therefore in- contestably true that the Holy Spirit has not insured these indi- viduals, though certainly pious characters, against deception and error.f But this is only natural, for the Holy Spirit teaches and enlightens ; he awakens delight in and love to all that is good, and an abhorrence of all that is evil, but he does not com- pel the free will in the smallest degree. Man continues at lib- erty to resist the Holy Spirit, to take fancy for reality, and a developed faculty of presentiment for the gift of prophecy. But he does not, on this account, forsake the individual, if the latter continues sincere, and errs with a real love for the truth. As soon, however, as the man makes his error his favorite maxim, and article of faith, and his idol, and consequently becomes an enthusiast, the Spirit of God gradually departs from him, and those that are in this lamentable state then become dangerous instruments of Satan and his kingdom. * The translator, who has read several of this author's works, can not agree in the statement here expressed, as they consist chiefly of translations from the most approved writings of the primitive fathers. The work subsequently noticed is the only one, as far as the translator's knowledge extends, which is liable to censure on this point. t " All that we know is in part," said Paul, who certainly had received the Holy Spirit. 12 134 PNEUMATOLOGY. This I affirm, in the name of the Lord, as a truth, in support of which I will live and die ; and I assert it, because there never was a period, since the creation of the world, in which it was so necessary as at present. My readers will now probably expect, and that justly, that I should show how the true prophet is distinguished from a mere prognosticator, and a revelation that is really divine from a de- veloped faculty of presentiment. When any one, even the most pious of men, affirms that God has revealed to him that some particular event will take place, or that such and such is the nature of some subject still un- known to us, I may not and dare not believe him, merely upon his own word, for he may easily be much mistaken. But if I regard it as a matter of indifference, which does not concern me, while it really is a Divine revelation, I should sin deeply ; for how can or ought anything to be indifferent to me, of which God causes some one to inform me ? What am I, therefore, and what ought I to do 1 Shall I say : " I do not believe thee 1 Since the times of the apostles, there are no more true predictions nor real prophets." This would be captious presumption, founded upon nothing, and also contrary to the spirit of prophecy, which distinctly states that, in the last times, and perhaps ere long, signs, wonders, and prophecies, will occur. Or shall I believe him on his bare assertion 1 I can not do this, because he may be mistaken ; not even when he refers me to a vision of angels, though he prove to me that the apparition was real, and not a deception — for who will assure me that the being who appears is a good spirit, or if he be, that he can not err % But I must not continue indifferent in the matter. What, then, remains for me to do ? The only thing that remains is, that the prophet incontestably prove to me that God has sent him; he must show me his credentials, and these must con- sist in an act which is only possible for God to perform — that is, he must do real wonders in the name of Jesus Christ. I say real wonders, for there are very many arts and mysteries PRESENTIMENTS, ENCHANTMENTS, ETC. 135 in nature which appear to be real wonders, but are by no means so. Only read Eckharlshausen's writings, particularly his ** Key to Magic," and the reader will be enabled to defend himself against being deceived by false wonders. The miracles of Christ, the prophets, and apostles, show what real wonders are, and what characteristics they ought to possess. We find in the Holy Scriptures, from beginning to end, that God endowed all his messengers to man with the gift of work- ing miracles, and Christ knew very well that it could not be expected that men should believe him and his apostles merely upon his word : he therefore confirmed, his doctrine by great and remarkable miracles, and his disciples did the same. Mir- acles are now no longer necessary for that purpose, and for the conformation of what we know, and of what has been revealed to us ; but as soon as new revelations are necessary, miracles are also necessary. Though an angel were to appear to me, or even Christ himself, yet he must satisfactorily prove to me that he really is what he pretends to be, because I may be de- ceived by false spirits. This precaution in demanding such a proof, of which we find remarkable instances in the Bible, God has never been offended with : on the contrary, he condescended with great forbearance to the requests of those individuals whom he designed to use as instruments in the execution of his pur- poses. It is here worthy of remark, that the priest Zacharias, who did not believe the angel Gabriel upon his word, but de- manded a sign, and to whom the sign of dumbness was given, received such a strong memento as a reproof. Here all depends upon whether Zacharias knew the angel or not. In the former case, it was criminal unbelief; in the latter, necessary precau- tion, to demand a sign. That he really knew the angel, is be- yond a doubt ; for Gabriel certainly did not appear to him in a dubious form. Finally, we have still to add that the style of the prophets is far more definite and sublime than that which predictors gen- erally employ. If we read, in the above-mentioned " History of the Church and Heretics," the language made use of by those 136 PNEUMATOLOGY. pious individuals that have prophesied, we shall soon perceive the great difference that exists. When we minutely consider what Moses relates of Balaam, it appears more than probable that he prophesied by means of a developed faculty of presentiment. His whole conduct shows that he was not a real prophet of God, but his history proves that he heard Divine words, which is also the case with many who prophesy by the means above mentioned. It is remarka- ble what is said of him in Numbers xxxiv. 1, which verse, in the original sense, is as follows : "And Balaam saw that it was good in the sight of Jehovah to bless Israel ; therefore went he not, as he was wont to do, to divinations, but," &c. There were, therefore, even at that time, institutions where divination might be learned, and these were probably nothing else than schools, in which was taught the art of developing the faculty of presentiment, and of coming into connection with the invisi- ble world. The way and manner in which Jehovah revealed himself to the prophets is not fully known. However, we know so much concerning it, as that it took place, at one time, by visions and dreams, at another by an outward audible voice, and perhaps also by an inward mental communication, and by the ministry of angels. But their mission was always accompanied by ex- traordinary circumstances, and manifested with much solem- nity, and in a manner befitting the Divine Majesty. Their prophecies referred chiefly to some very distant period, whither no faculty of presentiment could reach. Isaiah prophesied above six hundred years before the birth of Christ, and pre- dicted his sufferings ; and all the prophets announce, two thou- sand five hundred years beforehand, the glorious kingdom of peace. VISIONS AND APPARITIONS OF SPIRITS. 137 CHAPTER IV. VISIONS AND APPARITIONS OF SPIRITS. I come now, finally, to the most important as well as the most difficult part of my theory of Pneumatology. The whole sub- ject is generally treated as something superstitious and degra- ding. It belongs to good-breeding and refinement to smile at ghost-stories, and to deny the truth of them, and yet it is curi- ous that people are so fond of hearing them told, and that, besides this, the incredulous narrator commonly seeks to make them as probable as possible. Superstition is something mean and contemptible ; and as all apparitions of spirits are declared to be superstition, it is there- fore natural that people are ashamed of appearances of this nature. But here, everything depends upon this, whether all the narrations of such appearances be only deception, falsehood, and superstition. It is certain that the greatest part of them are so; but it is equally certain and true that the souls of de- parted men occasionally reappear after death, and show them- selves to the living, sometimes for a shorter and at other times for a longer period, even for centuries together, desiring some service from them. In the following pages I will incontestably prove the truth of this assertion. If I show the reality of the thing, the proof of the possibility of it is unnecessary ; but when we believe anything to be im- possible, we doubt every proof of its reality ; therefore, in order to obviate this, I have shown in the first two chapters of this work, that the common scholastic ideas of human nature are totally false, and that it is very possible that a soul divested of its body, may again become visible. The question is therefore decided, as it regards philosophy ; but not so with respect to many of the teachers of religion : for as real apparitions ofde- 12* 138 PNEUMATOLOGY. parted souls prove to a demonstration, that there is a middle place, a realm of the dead (hades), in which those souls are detained which are not yet ripe for either of the places of their destination, and are there fully prepared for the one or the oth- er ; those divines who are desirous of continuing faithful, in this instance to the articles of the protestant faith, must either say, that the truest narrations of the reappearance of deceased indi- viduals are false, or else that they are the hauntings of evil spirits. To this I reply, that if I state my proof of the truth honestly and fully, which I certainly will not fail to do, truth is and con- tinues to be truth, and I will show with equal certainty, that such appearances are not the hauntings of evil spirits. Nor have the Holy Scriptures anything at all to object against my theory ; on the contrary, they are in favor of it. Finally, I beg the reader to reflect, whether the real apparition of a departed spirit, without the co-operation of any one, can be called super- stition. Is that superstition, when fully conscious of myself, I see an ignis-fatuus, or any other rare natural phenomenon ? In the present case it only depends upon the use made of it. I shall therefore also show the rational and Christian-like manner, in which a person ought to act, in the event of an apparition of this nature. By the word " vision," I understand an appearance which a person sees, without any real object being there : it therefore only exists in the imagination, and is consequently a mere dream, which is, however, regarded by him that has it, as a reality. Yet visions distinguish themselves from common dreams, in this, that they are connected and like the reality ; as also, that a per- son may have them waking. I request that this definition may be always coupled with the word " vision," whenever it appears in the sequel. From this view of the matter it is clear that a vision signifies nothing at all ; for it proves nothing more than a lively imagi- nation, and a natural disposition to regard its images as some- thing real. Hysterical and hypochondriacal persons are inclined to visions. They have them either with or without fits. These VISIONS AND APPARITIONS OF SPIRITS. 139 kind of people also easily develop their faculty of presentiment, so that they easily come into connection with the invisible world. Everything is then jumbled together, and much knowledge and experience is necessary to distinguish a vision from a real apparition. The principle and basis upon which all such inves- tigations must be carried on, are as follows : — If more than one individual, without previous communica- tion, and unexpectedly see an apparition, or if only one person sees it, and the rest witness actions which can have no other origin than from the apparition, it is then no vision, but the real appearing of a spirit. Examples shall fully elucidate and es- tablish these propositions. About the year 1795, one summer's evening at six o'clock, after I had read my last lecture for the day, and re-entered my study (it was at Marburg), a student came to me with whom I was well acquainted, he being one of my worthiest hearers, and is still a most excellent man both as to head and heart. He fills at present an important office in the service of an illustrious prince. I received him with cordiality, and bade him sit down beside me. He then stated to me, that in the year 1755, some- thing remarkable had occurred in his family : his father, who was then a young man of about twenty years of age, was fre- quently visited by a spirit. His grandfather who was a teacher of a Latin school, had minutely written down the whole affair, and had caused it to be printed, but this was confined to a few copies, in order to leave them to his children and grandchildren, as an instructive lesson, and a perpetual memorial ; some of his nearest relations also received a copy. He now felt in his pocket and gave me his to read, after which, he took his leave and went away. I read this most remarkable document with surprise and astonishment, and then returned it to its possessor with thanks. However deeply the facts themselves were impressed upon my memory, yet there were so many remarkable circumstances united with them, which it was impossible for me to recollect, that I heartily wished to possess the book myself, or at least, that it might be lent to me whenever I should write the present 140 PNEUMATOLOGY. work, for which I have been preparing for many years ; and singular enough, when travelling about ten years ago, through the province of , I received the book as a present, from a near relative of the person who had seen the spirit. It is now lying near me on the desk, but I dare not part with it lest the name of the family be made public, for this would cause my worthy friend, the ci-devant student, much correspondence, ex- pense, perhaps other disagreeable results, ridicule, and con- tempt, to which I would not even remotely give occasion. But if I now make an extract from it in defence of the truth, so that I give no names, and relate the matter in such a manner as not to compromise the worthy family, I hope that it will not be ta- ken amiss. The numerous persons who know it already, will soon perceive to what it refers. The title of this remarkable book is as follows : — " A true Narrative of a Spirit, which frequently appeared to of , at stated times, from the 1st of January to the 30th of April, 1755 ; circumstantially described by his father in the month of May, 1755, and privately published in the month of April, 1759." On the reverse of the titlepage, stands the following motto : u This shall be written for the succeeding generation, and the people that shall be created shall praise the Lord." (Ps. cii. 19.) Then follows the contents of the book itself, above which stands the words il In nomine Jesu Salvatoris" (in the name of Jesus the Savior). The father's narrative then commences : — In the beginning of the year 1755, his son dreamed every night, that a little man dressed in a blue coat and brown waist- coat, with a whip hanging at his girdle, after previously knock- ing at his room-door, entered, wished him good morning, and said, " I have something to tell thee ; go down to the berg, and under a tree near the meadow, thou wilt find upon and near a stone, thirteen kreutzer, which take and secure them ; then dig a little, and thou wilt find much money." He then constantly saw in his dream, the place, and the tree where the money was to be found, and the money itself as it appeared in part above the ground. VISIONS AND APPARITIONS OF SPIRITS. 141 The worthy youth awoke every time in great terror, and re- lated his dream. Both father and son regarded it as natural, and yet very remarkable, and mentioned it to some intimate friends. Some nights after this, the spirit again appeared to the son in a dream, and repeated the above expressions, at the same time reproaching him for having divulged the affair, and showed him the figures of two men, whom he knew, who the spirit as- serted had already gone to the place to seek the money, but that they would not obtain it. From this time, the son saw the spirit likewise when awake, hence it was concluded, that it was not a mere dream, but a real apparition. This terrified the good people much, particu- larly as the spirit came every night, and the son awoke at each knocking. This occurred two or three times every night, and the entreaty to fetch the money was repeated every time. But the longer and more frequently this demand was made, the more the youth was alarmed, and declared that he would not go to the place and fetch the money, on any account. The spirit, in order to divest him of all suspicion, and to encourage him, made use of the first words of the twenty-third verse, of the eleventh chapter of the first epistle to the Corinthians, " I have received of the Lord, that which I have declared unto you," and then recommended him when he went down to fetch the money, to sing the hymn which begins thus : — " Who Jesus loves, and trusts in God His blessing shall enjoy," &c. The son never being able, in consequence of the great trepi- dation he felt, to speak a word with the spirit, both father and son determined to question him in writing, upon several points. On the 14th of January the son wrote down these questions, and laid them upon the table in his bedroom. As soon as the spirit came the following night, he immediately observed them, and answered them clearly and distinctly. Here follow the questions and answers, word for word. 142 PNEUMATOLOGY. JESUS. Listen, O Spirit ! I ask thee in the name of Jesus. 1. Who art thou 1 Ans.- I am of this place, and have buried the money with five others ; these five are now at rest, but I am not. I died in . 2. Why art thou so disturbed, and why dost thou disturb me also? Ans. Why am I so disturbed ? I have already said, that it is the money we buried which disturbs me, nor can I rest till thou fetch it. I disturb thee, it is true ; but thou canst immediately help thyself, by going and fetching the money. 3. If thou art a good spirit and standest in need of assistance, I would gladly help thee with all my heart, were it in my weak ability and power to do so ; but as I can not, I ask thee in the name of Jesus, if I can not let another person do that which thou desirest of me ? Ans. Assuredly I am a good spirit, and in answer to thy ques- tion, no one can deliver me but thou. I have already waited for thee one hundred and twenty years, but if thou wilt not help me, I must suffer and be troubled another one hundred and twenty years. I beseech thee, help me ! Thou mayest take people with thee when thou goest down, but they must not go with thee so far as to see the place, until thou hast found the money ; they may then help thee to carry it home. Thou canst not carry it alone, and they may in the meantime pray for thee. Be not, however, afraid, whatever dreadful and horrible things may appear to thee there. I will myself accompany thee, and assist thee in everything. Notwithstanding all this, the son found it utterly impossible to go alone to the fearful spot ; and on the whole, both the pa- rents and the son hesitated much in the matter, for they were afraid of doing something wrong. They were, therefore, unan- imous in again writing down some questions, in order to lay them before the spirit the following night. This was done as follows : — JESUS. Listen, O Spirit! I ask thee further, in the name of Jesus. VISIONS AND APPARITIONS OF SPIRITS. 143 1. Whether I can not go in company with some others, to the place thou hast pointed out, where the money lies, without hear- ing or seeing something dreadful ? Ans. Thou mayest do so ; thou wilt neither hear nor see any- thing; but what will that avail thee or me ] Rather go down alone with me, and then I am free. 2. Why can not I help thee when some one is with me ] I will take with me none but pious people, whom thou mayest select for me. Ans. Thou must go thither alone, for thou alone art nomina- ted to deliver me. Others can not help either thee or me. 3. Shall I not advise with some pious person or minister in this affair, because I can scarcely yet believe that thou art a good spirit 1 Our Savior has redeemed all men : art thou, then, excluded ? And how should I be able to redeem thee ? Jesus has suffered for all. Ans. No, thou hast no need to do so, for they will all seek to set thee against it. Doubt not that I am a good spirit. It is true the Savior has redeemed me also; but 'tis thou must de- liver me from this place — to this thou art appointed. Do not let me suffer another hundred and twenty years ! 4. If it must be so, have I not still some time and space for it ! Ans. Thou hast still some time for it ; but, till then, thou and I will have no rest. I beg of thee to fetch the money. On this, the spirit observed that he had still one hundred and twenty days allowed, within which time the money must be fetched. Notwithstanding all this, the father and son were still in doubt whether the spirit was a good or an evil being ; and as they sat together on Saturday evening, the ISth of January, at ten o'clock, and spoke about the spirit, the father considered whether evil spirits could name the name of Jesus, because the spirit named him ; and now remembered that the spirits whom Christ cast out, often called upon him by this name — when he observed that his son turned pale, was terrified, and said, " Fa- ther, pray !" The father complied with this request, calling 144 PNEUMATOLOGY. often upon the name of Jesus, and hoped by this means to ban- ish the spirit ; but the latter looked him in the face, and said, " I like also to hear the name of Jesus, but, because you are at present so much afraid, I will go away again" — on which he departed. The following Sunday morning, the father's brother came to visit these distressed people in their secret and heavy affliction. While they were sitting together, all at once the son was un- able to speak, and laid his head upon the table, from which they perceived that the spirit was again present. They therefore began to sing, " Begone, ye imps of hell ! ye here have naught to do." The spirit sang these words with them, with a loud voice, and then vanished. On Monday, the 20th of January, the spirit again appeared at eight o'clock in the morning, in the sitting-room ; and as, toward ten, the father's brother was about to go, and father and son were accompanying him to the door, the spirit came up the stairs. The son again grew faint, and was obliged to be taken back into the room ; the spirit, however, said, " Thou canst now accompany thy uncle, and fetch the money at the same time." That day the spirit was extremely urgent. On Tuesday, the 21st of January, at eight o'clock in the morning, he came into the schoolroom, and the poor ghost-seer escaped into an adjoining apartment. The spirit followed him, wrung his hands, and prayed three times the following words : " Lord God, thou art merciful, and thy goodness endureth for ever. Ah, why dost thou let me suffer so long!" He then departed. At ten o'clock he returned, but not in his former dress, but as a figure entirely white, and said to the son : " I have now besought thy assistance for twenty days together ; do resolve and help me ! I will now leave thee for twenty days. If thou wilt go down in the meantime, and fetch the money, thou mayest do so. It would be a great relief to me if I could always stay with thee, but now I must go, and have not a moment more time. In twenty days, that is, on the tenth of February, I will again be with thee at this hour." VISIONS AND APPARITIONS OF SPIRITS. 145 The spirit kept his word : he again appeared in a white form, gently repeated his request, accompanied the son wherever he went, except that he did not speak in the presence of strangers, and was glad that he might again be with him. At ten o'clock in the evening of Tuesday, the 11th of Feb- ruary, the spirit came again into the sitting-room, and brought with him another little spirit, about the size of a child of four or five years old, of a radiant figure, which he led by the hand. The little spirit said nothing, but sang the Te Deum Laudamus (" We praise thee, O God !") so charmingly and beautifully, that the son called to all present to listen, believing that the whole company must have heard the singing. Hitherto, the father had always assured the spirit that he would never permit his son to fetch the money alone. The spirit now informed them that he had obtained permission for the father to accom- pany the son, only he must remain two paces distant from the place, and this must be done, without fail, on the following Wednesday, the 12th of February, at twelve o'clock at noon; that the little spirit would likewise be present, and that they ought not to be at all afraid. This intelligence alarmed the family still more. The father prayed incessantly to God for deliverance, preservation, and assistance, through this trial, and experienced inward consola- tions and gracious assurances in his devotions. The resolution remained firm not to grant the spirit's request. The dreadful Wednesday, and the appointed hour, arrived. The father was sitting below at table with a friend, when he was called up to his son, whom he found deadly faint. All fell on their knees and prayed, for they believed he would die ; but he recovered again, and told them that the spirit had come to him in great wrath, because they would not fetch the money; had pressed him on the heart, and said, " Now I will make an end of thee !" He then said, soon after, that the little spirit was there, and stroked him, upon which he perfectly recovered. The little spirit then sang, in presence of the other, the hymn — " God, the Father, dwell with us !" &c. Now as the son was much distressed, and could not bear to stay in the house for 13 146 PNEUMATOLOGY. trepidation, a walk was undertaken to the adjoining village, in the company of several friends ; but the spirit appeared here also, two several times — once on the way, and the second time at the parsonage, where he stood in the porch as they came up. The spirit becoming more and more urgent and menacing, both father and son determined (the latter being still unable to speak with the spirit) to write down some additional questions, and to lay them before this terrific being. The questions and answers follow here verbatim : — In yesterday's gospel, we are told how our Lord confuted the tempter by the word of God : following his example, I say unto thee, and ask thee in writing, because I am never able to speak to thee verbally. Ans. I am no tempter. Nevertheless, I am glad to hear the word of God ; and it is thine own fault that thou art unable to speak to me. 1. It is written, " Try the spirits,, whether they be of God." That thou art a good spirit, I at length allow; but thy troubled state proves that thou art not a happy spirit : besides which, I can not and dare not believe that what thou desirest is from God. Ans. I am well aware that thy parents doubt my being a good spirit : but thou seest that I honor and love the word of God, and have the hope of salvation. Nor is my torment any infernal torment, but a purification sent me from God, because, at my decease, I was too much attached to riches, from which thou must deliver me. 2. It is written, " My sheep hear my voice, and they follow me ; but the voice of a stranger will they not hear nor follow." In accordance with this, I must follow the voice of my Savior, and am directed not to listen to any spirit ; for thou art a stran- ger to me, and one whom I know not, nor dare I follow. Ans. Thou must by all means follow thy Savior and mine, and obey his voice : but God has also other ways, besides his word, of revealing those things which are not matters of faith, as is very often the case in dreams. Thou art no stranger to VISIONS AND APPARITIONS OF SPIRITS. 147 me, but of my kindred in the seventh degree. My native land is Saxony. 3. It is written, " Children, be obedient to your parents in the Lord." Now if thou seek to render me disobedient, thou art not on God's side. Thou knowest very well that my pa- rents will not permit me to consent to thy wishes : why art thou constantly urging me to do thy will, contrary to their will 1 Ar- range it with them. Ans. Certainly thou must obey thy parents in all things that are not contrary to God ; nor will I incite thee to disobey them : but, because they reject my request, thou mightest in this case find means of fetching the money without their knowledge, which, when once done, all will be right. I am not referred to them, but to thee, and therefore also I have been obliged to wait for thee till thou wast twenty years of age. 4. It is written, " He that rushes into danger shall perish therein, and the end of the foolhardy is evil." Why should I have anything to do with spirits and devils, or hazard both body and soul 1 And who can assure me that, if I fetch away the money, nothing dangerous shall occur to me, in either body, soul, or mind — seeing that the Wicked One is with the money, and guards it, and, as thou hast thyself said, will cause frightful things to be seen % Ans. This saying is certainly true ; but observe, " He that rashly and daringly rushes into danger, shall perish in it:" but this is not the case with thee. It is true that the devil and his angels will be busy on the occasion ; but it is equally certain that they can not injure thee till thou hast got the money, and therefore thou hast no need to fear. 5. It is written, " No man can redeem his brother." How, then, should I be able to do so, and deliver thee ? In Jesus there is everlasting redemption ; he can help thee without ref- erence to this money, and bring thee to rest. Ans. Most assuredly is this saying true, and it would be wrong to say that thou couldst redeem me. The Savior redeems thee, and me, and all men ; but yet, in the affair of this money, thou must act as a redeemer by superior permission, and terminate 148 PNEUMATOLOGY. my torment, which otherwise will not end, although thou dost not comprehend it. 6. It is written, " Our Lord Jesus threatened not when he suffered, but committed himself to him that judgeth righteously." Wherefore, then, in opposition to this, dost thou plague me for not complying with thy wishes ? Ans. This is certainly true, and it is unwillingly that I trouble thee, but my distress and necessity compel me to it ; thy obstinacy is to blame. The spirit, in answering the second question, having men- tioned that the son was no stranger to him, but related to him in the seventh degree by lineal descent, the father looked over his genealogical table, and found that a certain Lawrence , a miner of , on the borders of Saxony, was his son's pro- genitor in the seventh degree ; but as this Lawrence was mar- ried in the year 1566, while the spirit asserted that he had been one hundred and twenty years in that state, and conse- quently (on subtracting 120 from 1755) must have died in the year 1635, the father found the matter doubtful ; because the said Lawrence must, in that case, have lived in the marriage state from 1566 to 1635, consequently sixty-nine years, which appeared to him incredible : however, the spirit appeared, again the same day, the 18th of February, at three o'clock in the afternoon, and said, " You have been searching, on my account, in the family genealogy : I am not, however, , but his own brother, and a son of Gregory , minister of ; my father died early, and when my brother was mar- ried, I was four years old and went to school with my broth- er's sons. During the disturbances in Bohemia, I came hither to , where I married a widow. I was not a farmer, but a tradesman. The son, becoming seriously indisposed in consequence of all this agitation and these trying words, endeavored to make a change, and therefore went to . On passing the place where the money was said to be deposited, he saw a black man and a dog upon it ; and although there was snow every- where else, yet this place was green. The spirit again pre- VISIONS AND APPARITIONS OF SPIRITS. 149 sented himself, and harassed him with his temptations. On returning, he found everything just as before, and when the spirit left him, he heard hehind him a piteous and lamentable cry. The daily and nightly appearing of the spirit still continued, and his requests to fetch the money became more and more urgent ; but this being flatly refused him, he was irritated and desired to speak with the father ; but this the latter scrupled to do, and refused his request. The spirit, however, fixed a day for the interview, namely, twenty days later — on Saturday, the 1st of March, at eight in the evening, or on Sunday, the 2d, between eight and nine in the morning — asserting that nothing should happen to the father, but that he must be earn- est in prayer at parting. The father, however, utterly rejected the interview. At every visit, the spirit showed great devo- tion during singing, praying, and reading. The father was once reading the eighth chapter of the Epis- tle to the Romans, and, on the spirit appearing, the father said, " If thou wilt, thou mayest remain here and listen." The spirit answered that he was glad to be told to stay. He then placed himself immediately behind the table near the son, and when, in the course of reading, the father came to the words, " We are saved by hope," &c, he clapped his hands together for joy, and said, "O yes, yes, saved by hope !" It is also worthy of remark, that the spirit emitted fire from every finger, when he became angry on account of the son's obstinacy. He often said that if any one wished to see him, he might ; but the individual would afterward repent of it. On the father's once saying that it was impossible he could be a good spirit, because he harassed his son in such a manner, he said in great anger, " Soon, soon, soon, shall you experience that I am a good and not an evil spirit, but to your detriment." The father commended himself and his household to God, and nothing prejudicial ensued. From the 2d to the 22d of March, the spirit continued to appear; but during that period he said nothing, nor did he give any answer to questions that were put to him, either ver- 13* 150 PNEUMATOLOGY. bally or in writing, yet he scarcely ever left the son. During the succeeding twenty days he did not come at all, except on the 2d of April, when the following circumstance occurred : The father and son went to the field belonging to the school, where the money was ; as the latter was now no more afraid, because the spirit stayed away, they both went to the place, but neither saw nor heard anything. As soon as they had left the place, the spirit appeared ; he was much irritated, and asked why he was so simple as to go down then, when his father was with him, and so many people in the field 1 he only increased his torment by it : he had often told him that he must go thither alone, and he must now stay there till the father was gone and every one was at home. On this the son grew very faint. He also saw the black man and the dog again. Much affrighted, he exclaimed, " O father, we must now go home !" his terror was so great that even the father began to be afraid. With much trouble, they at length reached their habitation. The last twenty days of the hundred and twenty still re- mained, and of these the good people were much afraid ; for they were apprehensive that the spirit would now exert him- self to the utmost to attain his object. Fear urged them to persevering and earnest prayer, and this tranquillized them, particularly as the father received singular consolation in his dreams. On the 10th of April, at eight in the evening, the spirit again appeared, though no longer in white, but in his former costume. His address to the son was, " Thy obstinacy is the cause why I am obliged again to appear thus." He then also gave them to understand that the son could no longer fetch the money as formerly, at any time, but only every twentieth hour. He then movingly begged for help, as only a short time longer was allowed him. After this the spirit appeared still three several times, but only every twentieth hour — say, on the 11th of April, at four in the morning, the following night at twelve, and on the even- ing of the 12th at eight o'clock. In the two apparitions on the VISIONS AND APPARITIONS OF SPIRITS. 151 11th of April, he said to the son that he had formerly written down something for him to answer, but now he dare not reply to any more questions. With this exception he spoke very little, but only moaned pitifully and threw his hands up and down, which again emitted fire, and the sorrowful scene was repeated so often that the son heard the piteous moaning night and day. The whole family were much alarmed on the occa- sion, so that the father at length determined to prepare some- thing in writing and lay it before the spirit. Therefore, on the 12th of April, at eight in the evening, when the spirit stood at the room-door and gradually entered the room, the father read to him what follows : — " In the name of Jesus, I assure thee, poor spirit — " 1. That thy mournful condition much affects me and my family,, and it grieves us that we are not able to help thee. " 2. That it is by no means obstinacy on the part of my son that he has hitherto not complied with thy request, seeing that his weakness and inability must be well known to thee ; be- cause, although he may become accustomed to the sight of thee, yet he has never been able to speak to thee ; but every time thou hast appeared, he has either sat or laid as if he were in a fit. " 3. Thou art well aware that, not long since, we went to the place in the valley; and thou knowest how terrified, and horror-struck, and utterly devoid of strength, he then became, and though he only saw the demons at a distance, yet he was so agitated at the sight that he was obliged to retire to the hill in the wood : how, then, should he be able to go down among the devils themselves 1 " 4. Thou hast said, yesterday, that if he would not help thee, he would have neither happiness nor salvation all his life long. I should be glad to know if thou hast this from God or from Satan % " 5. Alas, we are unwilling to let thee depart without help ; yet what shall we do, or how begin to help thee ? If thou canst, give us an answer, and inform us what we wish to know. " I commend thee to the mercy of God, the redemption of the Lord Jesus, and the comfort of the Holy Spirit. Amen I" 152 PNEUMATOLOGY. My little book now grows so remarkable, that I must insert the most important passages in the father's own words. He says : — "During and after the reading of the above, the spirit said to my son, ' I will find and point thee out a hymn ; pray and sing it diligently.' On which he took down from the shelf my son's pocket-bible, to which a small hymn-book is attached, drew it out of the case, and found the hymn which begins, ' Have mercy, gracious God,' &c, and pointed out to him with his finger the third verse, ' From guilt of blood deliver me,' &c, then folded down the page and laid the bible in its place again, on which he went away, saying, ' Now I shall be absent for some time.' " My son immediately informed us what the spirit had done with the bible, and supposed that we had also seen the occur- rence. He requested that the bible might be directly handed down, because when the spirit drew it from its case, a smoke appeared from it ; and on taking it down, we found, to our astonishment, that on both sides of the binding toward the top, where the spirit had laid hold of it and drawn it out of the case, the leather was shrivelled up and burned, and on opening the book we immediatly saw the hymn ' Have mercy, gracious God,' &c, folded down. On the left side, where he had held the bible with the left hand with one finger and the thumb, the leather was also shrivelled and burned on the back, where the finger had been placed ; while in the inside, where it had been held by the thumb, two leaves were singed and burned black completely through, and the five leaves next them partially so ; and where he had pointed with his finger to the verse ' From guilt of blood deliver me,' &c, the finger-mark was likewise black and singed ; from which burned places it is evident that the fingers are not fleshy, but formed like those of a skeleton : of which this awful memorial affords ocular demonstration, in the little hymn-book attached to this bible, which was printed in 12mo at Wittenberg, anno 1696, and bound in calf with gilt edges. On this account, also, the said bible shall be preserved as a continual remembrance and a wonder." VISIONS AND APPARITIONS OF SPIRITS. 153 Such has also been the case : the family is still in possession of this most remarkable bible, and many credible persons have seen it, and may still see it. This incident caused the whole household the greatest amaze- ment, consternation, and astonishment ; and, as they knew not what might further take place, it was resolved to consult with a pious minister in the neighborhood. The father therefore went to him, on Monday, the 14th of April, and related to him the whole affair, under condition of the greatest secrecy. The wor- thy man was equally surprised and astonished, and confessed the matter was of too much importance for him to advise in, but referred him to the late Dr. Spener's " Theological Reflec- tions," in which he also treats of apparitions of spirits. He promised likewise to consider upon it himself, and then to com- municate his sentiments to him. The point to be decided con- sisted principally in this : whether the request of the spirit, with regard to singing and praying the hymn so dreadfully marked ("Have mercy, gracious God!" &c), could with a good con- science be complied with. In Spener's " Last Theological Reflections," volume i., there is a whole section on apparitions, and also the following pas- sage, which is decisive with respect to the present case : — " Wherefore I consider that, in this case, the surest way is, that until, from one source or other, satisfactory convictions ensue, not to be too hasty in forming a judgment, but also that the person conduct himself throughout in the whole affair so that, on the one hand, if God intend anything by it, he may not be found resisting him, nor entirely disregarding anything to which the spirit may admonish him, nor neglect on this account what is otherwise known to be the Divine will. On the other hand, if it were the work of Satan, desirous of playing his tricks under such a disguise, he must not give way to his will in the least, but cleave firmly to the word of God alone, and unceas- ingly call upon God to assure him of his will, that he may nut be deceived,"