R IOOF PALPABLE
OF
IMMORTALITY.
SARGENT.




It shall assuredly come, that day of a new, an immortal evangel.Lessing.
The advent of Spiritualism is through facts and not theories. Its purpose is positive knowledge.-Hudson Tuttle.
Spiritualism is an experimental science, and affords the only sure foundation for a true philosophy and a pure religion.-A Ifred R. Wallace.
Even in the most cloudless skies of Skepticism I see a rain-cloud if it be
no bigger than a man's hand: it is Modern Spiritualism.-Lord Brougham.
In the whole universe all is contingent, nothing is necessary, nothing a
cause of itself. To explain the cause of all, therefore, we must admit a
cause which may be necessarily a cause of itself and of all things. This
cause being, since it is necessary, it follows that God is, for it is God.Leibnitz.
The soul of man can know the Divine only so far as it knows itself.Marcus  Antoninu8s.








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THE
PROOF PALPABLE
OF
IMMORTALITY;
BEING
AN ACCOUNT OF THE MATERIALIZATION PHENOMENA
OF MODERN SPIRITUALISM.
WITH
REMARKS ON THE RELATIONS OF THE FACTS
TO THEOLOGY, MORALS, AND RELIGION.
BY
EPES SARGENT,
AUTHOR OF " PLANCIIETTE, OP. TIIE DESPAIR OF SCIENCE; A HISTORY OF THE
FACTS AND THEORIES OF MODERN SPIRITUALISM."
"N Vullus in microcosmo spiritus, nullus in macrocomo Deus.w
BOSTON:
COLBY A-ND RICH,
9 MONTGOMERY PLACE.
1876.








PREFACE TO THE SECOND EDITION.
To the uninformed many the narrative portions of this volume
will seem like the fantasies of a medieval superstition. But the faithful observer of what is going on in the world must be well aware that
the accumulation of facts corresponding with those here presented
is getting to be irresistible. For their refutation something more
than a word or gesture of contempt is now required. Those critics
who hcpe to dispose of them thus easily will soon be counted in the
long procession of infatuated opponents of dawning truths. The
phenomena are fast spreading and becoming better known; they
attract new converts daily, and are beginning to be admitted by respectable scientific authorities, such as Wallace and Crookes in England, Perty in Berne, and Wagner and Butlerof in Russia. All the
frauds of real or pretended mediums are powerless to neutralize the
effect of what has been proved, and has now taken its place among
the certainties of science. Moreover, the question is beginning to be
raised whether much that we have set down as the conscious imposture of certainlknown mediums may not be the work of foreign forces,
the eccentric operation of which we do not yet understand.
But in the revision of this work I have been careful to note all those
instances in which testimony has been weakened or withdrawn since
the first edition was printed. Thus I have stricken out the accounts
which Mr. R. D. Owen gave of phenomena through Mr. and Mrs.
Holmes, though he has since admitted that in this case genuine manifestations were probably mixed up with those he suspected as questionable. I have also made such qualifications as seemed pertinent
in other cases. Spiritualism needs no invalidated supports.
The fact that the present volume grew out of a series of familiar
communications respecting the materialization phenomena, will explain, if it will not excuse, the somewhat free and desultory manner




iv                      PREFACE.
in which the many-sided subject has been treated. If my transitions
from fact to theory should seem irregular, the fault lies in the original
unambitious form of the publication.
I have brought down the record of phenomena to the beginning of
the year 1876; and it will be interesting to the student of them to remark how what seemed incredible at one time, even to advanced Spiritualists, has been confirmed as the manifestations have gone on and
multiplied; and how every new " exposure " has resulted in a reaction
favorable to the confirmation of the fact involved. The course of
truth, Goethe tells us, is spiral, and progress cannot be had without
occasional retrogression.
That Spiritualism now offers the grounds for a science founded on
observed facts is the belief of all persistent investigators. It has made
its way in spite of the most vehement opposition that ever a great
truth encountered. The large majority of the cultivated classes, the
religious and the scientific, have all combined to hoot it down, almost
blind to the consideration whether it is a thing of facts or chimeras;
for there is much in it that to a superficial observer is repulsive. But
it still lives and grows. If true, it is God's truth, and we must not
fear it, however portentous to our short-sightedness it may appear.
It is time for people of common sense to accommodate their opinions
to the facts, since it is evident that the facts will not accommodate
themselves to the preconceptions and dislikes of any majority, however wise and worthy.                                 E. S.
No. 68 Moreland street, Boston, Feb. 1st, 1876.




TABLE OF CONTENTS.
CHAPTER I.
MATERIALIZATIONS OF1 THE PAST......    -2
The recent developments-Sensitives or Meediums-Mr. Wallace on
Spirit-seeing-Sensations of a Mediumn-T. H. Noyes's testimony-Tangible apparitions-The Ilydesville phenomena-The Davenports-.J. Koons-D. D. Home-IKate Fox and the Livermore Manifestations-She marries Mr. Jencken-Their Infant
son a medium-Mr. Livermore's Experiences-Spirit forms,
drapery, flowers, etc.
CHAPTER II.
PHENOMENAL PROOFS OF IMMORTALITY.       21-32
Nature of spirit materializations-Chavie's three QuestionsTheory of the spirit-body strictly scientific-The Superior Organism-Christ's resurrection not a type of ours-Clairvoyance
proves the spirit body —Kant on the Moral Element-Mr. Emerson answered-Genesis of the belief in immortality-Phenomenal Proofs-Skepticism in high quarters-Socrates a mediumHis death-A Female Socrates.
CHAPTER III.
MATERIALIZATIONS AT MORAVIA, N. Y., AND  ELSEWHERE..                                           32-41
Mr. Hazard's Eleven Day3 in Moravia-Materializations foretoldEfforts to manifest-M-rs. Hazard appears-Mr. L. A. Bigelow's
testimony-Mr. Isaac Kelso's-A spirit speech-Suspicions of
fraud dissipated-Mrs. Packard's testimony-Dr. A. S. Hayward's-Mediumship of Dr. Slade-Testimony of Mrs. A. A.
Andrews —Of Mr. Clarke Irvine-Mrs. Hollis's MediumshipDr. N. 13. Wolfe's testimony-Mr. D. H. IHale's-Mr. F. 13.
Piimpton's-Katie King in Philadelphia-Dr. II. T. Child and
Mr. Owen-Question of Identity-John King-Reflections.
CHAPTER IV.
MATERIALIZATIONS IN ENGLAND........  41-67
Experiments in London-Mrs. Guppy-Messrs. Herne and Williams-The phenomena through Miss Cook-The spirits John




vi                TABLE OF CONTENTS.
and Katie King-Portrait of John King-Mr. Williams's mediumship-Miss Cook and Mr. IlerRe —Remarkable incident-Letter from Miss Cook-Katie's efforts to materialize-Mr. W. W  H.
Harrison's testimony-Katie and her medium-Spirit draperyMr. Blyton's testimony —Mr. Charles Blackburn-KRatie walks
forth-Letter from  Dr. Gully —Mr. Coleman's testimonyPrinc3 Ernile's-Dr. George Sext 1i's-Dr. Gully's-Seizure of
the spiritSform-Mr. Dunphy's statement-Mr. Tapp's testimony.
CHAPTER V.
SCIENTIFIC  INVESTIGATIONS......... 67-72
Mr Crookes investigates the materialization phenomena-His letter-His apparatus-The Dialectical Society-Their conclusions
-The facts scientifically tested-Theory of Psychic Force-Dr.
Rogers-Serjeant Cox —Unconscious cerebration-Insufficiency
of the theory-Remarkable incident-Mr. H. E. Russell's testimony-Definition of Substance.
CHAPTER VI.
SPIRIT AND MATTER............ 72-85
Are there two substances-Immateriality-Soul and Spirit-Immortality in the Bible-Ancient belief in Spirits-The Christian
Wathers-Primary conception of spirit-Augustine-DescartesSpimnoza an anti-Spiritualist-His con'roversy with a Spiritualist-His system-Ills notion of immortality-Idealism and Realism-Proofs of spirit power over matter-Astonishing factsSpirit writing-Levitation-Music-Photography-Letter carried by Spih its-S. C. Ilall's testimony-Mr. W. II. Harrison's
-Space to Spirits-Swedenborg's teachings-Herbert SpencerMan's limitations.
CHAPTER VII.
PRIORITY  OF SPIRIT............ 85-94
auow far the senses teach us-Two entities or one —Man a trinityTestimony of seers-Skeptical exclusion of causation-Spiritualism extends the realm-On photographing spirit-forms-PapilIon onl Matter-Hegelian doctrine of nature-Mr. Lewes'q objections answered-Ferrier' s abuse of Spiritualists-What is meaub
by spirit-First Causes-The Delfic Nature.
CIAPTER VIII.
MORE OF THE PHENOMENA THROUGH MIISS COOK. 94-110
Mr. W. H. Harrison on Miss Cook's mediumship-Her own account-An unspiritual spirit-Anecdotes by Mr. Dunphy —Miss
Kislingbury's testimony-Sittings for a photograph of the spirit
Katie-Mr. IIarrison's testimony —Mir. Luxmnoore's-Messrs.
Varley, Crookes and the electrical test-The crowning proofMr. Crookes's testimony —Katie's spirit drapery-Cut places
made whole-Farewell seance-Mrs. Ross-Church's account of
it-Ph~,tographs by Mr. Crookes —His conclusive experiments.




TABLE OF CONTENTS.                         vii
CHAPTER IX.
AMERICAN PHENOMENA.......... 110-123'What is meant by immortality-Phenomenon and Cause-The
Phliladelphia Katie King-She disappears and reiippears-Mr.
A. B. Crosby's testimony-Dr. C. Rane's-R. D. Owen'sThe proof palpable-The two Katie Kings-Credulity of Skepticism-A question —Anecdote by Mrs. A. A. Andrews-Clairvoyant Predictions-Mr. Irvine's testimony-Rev. S. Watson's
-Rev. R. S. Pope's-Reflections.
CHAPTER X.
MATERIALIZATIONS THROUGH THE EDDY FAMILY. 123-135
Facts for induction-Tyndall and the Cambridge professors on
Spiritualism-The Eddy mediums-Col. Olcott's statementAmazing phenomena-Troops of materialized spirits-A. J.
Davis on the phenomena-On Spirit and Matter.
CHAPTER XI.
THE SPIRIT-BODY........... 135-154
Reliability of seers-Swedenborg-James E. Smith on individual
revelations-All imperfect-A glorious truth —Kardec on spirit
teachings-The spirit-body —U iversal testimony-Chaseray —
Cabanis-Coleridge-Dr. Georget-Scriptural plJeumatologyResurrection of the body-The trv e body-The lower animalsSir J. E. Smith-Charles Bonnet-A future for all-WV. M. WVilkinson-Me'ancthon-Luther-Calvin-Proofs of direct action
of Spirits-A nervous ether-A wonderful world of spirlit-Kardec and Bacon on the spirit-body-Plutarch on mediumshipThe creation out of nothing —Mater lalizations of clothing, ornaments, etc.-The spirit-body not a mere hypothesis.
CHAPTER XII.
POWER OF SPIRIT OVER MATTER...... 154-160
Origin of force-Vera on force-The Darwinian theory-Moleschott
on thought-Tyndall's speculations-Coleridge and Schelling —
Priestley-Paul Janet-Can matter evolve mind-Atheism contrary to science-Tyndall's slur at Spiritualism.
CHAPTER XIII.
UNITY OF FORCES AND PHENOMENA.....  160-167
The search for unity-Aryan monotheism-Chemistry tends to
unity-Reduction of living forms to unity-Principle of lifeSuns and planets not dead mechanisms-Identity of life and
spirit-Protestant and Catholic concurrence-Double consciousness-The All in All.




viii             TABLE OF CONTENTS.
CHAPTER XIV.
RELATIONS OF SPIRITUALISM  TO BELIEF IN GOD. 167-187
Atheistic spirits an(l seers-The finite and infinite-DescartesEmile Saisset-Mill, Spencer and Lewes on theism-The Experience Philosophy-Personal incident-Biichner denies clai voyance-Spiritualism a science-Picton-Christlieb-The supreme
question-Materialism explains nothing-Spiritualism not atheistic-Rev. John Caird-Dogmatic materialism answered-On
design in Nature- Divine personality —Hartmann-Schopenhauer-Picton —Bacon.
CHAPTER XV.
THE DIVINE NATURE TRIUNE........ 187-138
Pantheism-Spiritualism enlarges our views of God-Union of Pantheism and Theism-John Scotuls Erigena —Bruno-Wm. LawRev. John Hunt-God personal-Huxley admits double consciousness-Mozart's case-Inferences-Three in One-Man has
a divine prototype - Naturalism and Theism - SwedenborgChristlieb-Hegel-Schelling-Vera-God self-limited in Nature
-The divine and human trinity-Hooker-Hamilton-Cousin.
CHAPTER XVI.
RELATIONS OF SPIRITUALISM  TO MORALITY.. 198-209
Direct bearings of Spiritualism on a science of natural moralityWallace's testimony-Spiritualism eclectic-Religion and ethics
-Conventional mlorality-Socrates on Evil-Nature of the moral
law-Baxter-Personal experience in mesmerism-Townshend
-Origen-St. Thomas-Spinoza-Sin punishes itself-Materialization-The triune princple-Atheistic begging of the question
-A moral creed-Teachings of Spiritualism.
CHAPTER XVII.
THE MESSAGE OF SPIRITUALISM....... 209-220
Old revelations made new-Notions of a future life-HumboldtNewman - Kant —Strauss —Leon Case-Indifference to lifeThomas Buckle —Laboulaye —A  erbach-St. George StockPersonal Experiences-The Mesmerists-Kerner-Objections to
Spiritualism-The Satanic theory-Locke s advice —Guldenstubbe-James Martineau-Dr. Carpenter answered-Rev. Mr.
Voysey's objections-Sentiment must yield to facts.
CHAPTER XVIII.
FURTHER PROOFS PALPABLE........ 220-234
Spirit photographs and materializations-M. A. (Oxon. )-Mumler
-Gurney-Crowell-Olcott-Lenzberg - Blavatsky-Leon Case
-Mrs. A. A. Andrews-The facts and the inferences-Concluding reflections.




PROOF PALPABLE OF IMMORTALITY.
CHAPTER r.
The surprising character of the developments which the
phenomena of Modern Spiritualism have recently attained to
seems to call for a clear, succinct review of the whole subject
of similar contemporary manifestations. The concurrent
testimony of well-known scientists and of unprofessional investigators, so numerous that to attempt to set aside their attestations as inadmissible is simply irrational, is now in the
keeping of science. It is of a nature so astonishing, so truly
wonderful, that I can hardly blame the incredulity that still
assails the reported facts with ridicule and denial in the face
even of all the confirmations by which they are established.
As introductory to an account of the extraordinary manifestations through Miss Florence Eliza Cook, now Mrs. Corner, of London, in which manifestations, as proved by Professor Crookes, Dr. J. M. Gully, Mr. C. F. Varley, Mr. Benjamin Coleman, and many others, a spirit form, temporarily
materialized, and undistinguishable from a human being in
the flesh, has come forth in the light, conversed, and submitted
to the most convincing tests, and then disappeared, leaving no
visible trace, I will give a brief account of the manifestations
that have preceded or accompanied this crowning wonder.
In all ages of the world and among all nations, it has been
claimed that-there have been men and women with certain
(9)




10           SENSITIVES OR MEDIUMS.
supersensual faculties; faculties exceptionally or abnormally
developed, and by the exercise of which they have become
clairvoyant, clairaudient, and able to rece've impressions not
known to the generality of mankind. All times and alltribes
have had their prophets, seers, sensitives, psychics, or mediums. The inference is that these same powers are possessed
in different degrees by all human beings, but that it is only
under certain conditions of organization, temperament, or influence, that they are developed as we find them to be in particular instances.
The ready objection of skepticism is: " I will not believe that
another man possesses such extraordinary powers while I can
discover no sign of them in myself. I am the measure of all
other human beings; and when you tell me that such persons
as Abraham, Balaam, Hagar, Paul, Peter, Swedenborg, IIome,
Foster, Mrs. Fox-Jencken, Mrs. Andrews, Miss Cook, Miss
Showers and others, can see spirits, manifest clairvoyance,
and fall into trances, I will not believe it."
But consider to what inconsistencies assumptions like this
would lead us! One man is utterly destitute of the musical
faculty; he cannot tell one tune from another; and yet here
is a little child, Wolfgang Mozart, who at five years of age
shows a musical genius, power of execution, originality and
taste, which can be characterized only as inexplicable and
amazing. And again: Here is a man of average intelligence
who is slow at figures, and finds it hard to perform an ordinary sum in addition or multiplication; and here is a boy or
an idiot, who will in a few seconds, by a mental computation,
solve a sum in arithmetic which a skillful accountant, with
the aid of his slate, could hardly verify in half an hour. The
cases of Zerah Colburn, Professor Safford, and others, proving this statement, are known to all inquirers into the abnormal powers of the human mind. These instances would seem
to show by analogy that there may be also a faculty of spiritual vision and clairvoyance, which may be undeveloped in one
person and manifested in another.
Mr. Alfred R. Wallace, in his recent " Defence of Spiritual.




SENSATIONS OF A MEDIUM.                  11
ism," has accurately stated the fact, of which ample proofs
may be given, that different individuals possess the power of
seeing spirit forms and figures in very variable degrees.
" Thus it often happens at a seance," he says, " that some
will see distinct lights of which they will describe the form,
appearance and position, while others see nothing at all. If
only one or two persons see the lights, the rest will naturally
impute it to their imagination; but there are cases in which
only one or two of those present are unable to see them.
There are also cases in which all see them, but in very different degrees of distinctness; yet that they see the same objects is proved by their all agreeing as to the position and
movement of the lights. Again, what some see as merely
luminous clouds, others will see as distinct human forms,
either partial or entire. In other cases all present see the
form-whether hand, face, or entire figure-with equal distinctness. Again, the objective reality of these appearances
is sometimes proved by their being touched, or by their being
seen to move objects-in some cases heard to speak, in others
seen to write, by several persons at one and the same time;
the figure seen or the writing produced being sometimes unmistakably recognizable as that of some deceased friend."
The question is often asked, " What are the sensations of
the medium himself when under spiritual impression?" As,
where the impression is very strong, the medium is generally
thrown into a state of unconsciousness, or trance, this inquiry is not often satisfactorily answered. As a contribution to the philosophy of the subject, the following remarks,
read by Mr. T. Herbert Noyes, B. A., (himself a partiallydeveloped medium) at a meeting of the London Dialectical
Society, are of interest:
" I have learnt by practical experience the difficulty of inducing prejudiced men to listen even to one's premises-let
alone one's conclusions. The extent of that difficulty may
be estimated from the consideration of the absolute impossibility of conveying to the apprehension of a man, born without any cune of our five senses,. the exact sensation experienced by those who possess them.
"The gifts of mediumship seem to me to involve the de.




12                 SPIRIT FORMS.
velopment of a latent sixth sense; indeed, I am inclined to
think that they may, perhaps, involve the development of
several latent senses not yet acknowledged by sciencelatent senses or spiritual faculties, which are probably inherent in ull spiritual natures, prematurely developed in a few
only, but destined to be developed in all when they emerge
from the prison-house of the body, just as are the wings of
the butterfly or the limbs of the frog, which are latent in
the caterpillar and the tadpole.
" I know that I should excite the derision of the skeptics
if I were to say that I have conversed with spirits after a
lashion which was asserted to be that in which spirits communicate with each other-by an'inner voice,' which I could
only compare to the sensation which would be caused by a
telegraphic apparatus being hooked on to one of the nerveganglia-a distinctly audible click accompanying every syllab)le of the communication, which one could not say one heard,
but of which one was made conscious by a new sense, and
which was clearly distinguishable from thoughts originated
in one's own mind; but it is nevertheless a fact, which I know
to be as true as that I am now in full possession of my five
normal senses, and in no way qualified for Ilanwell.
" This enabled me, for thie first time in my life, to understand the rational inspirational speaking, as writing mediumship, which has also been given to me, enables me to
understand inspirational writing. B13t this latter gift involves an expenditure of vitality and nervous force which
is excessively debilitating if too long continued; and I am
now lpaying the penalty of excess by enforced abstinence
from the exercise of the new faculty.
" If it be only the unconscious action of one's own mind,
how will our scientific infallibles account for this anomalous
result of automatic writing? But I have already trespassed
too long on your patience; suffice it to say, that I can affirm,
with the ctertainty of absolute knowledge, that MIodern
Spiritualism is true; that it affords the most satisfactory evidence that the soul of man survives the death of the body,
retains its individuality and its personal identity and its fallinility, and the power of communicating, under certain delicate conditions, with those with wheme it is still in sympathy
in earth-life."
The fact of palpable and tangible apparitions from the
spirit-world is asserted in all the records of psychological
phenomena that have come down to us from remotest antiquity. The angel who met Jacob at Pelliel, and wrestled with
him, must have been a materialized spirit, if a legitimate inference may be made from parallel phenomena, repeatedly
certified to as occurring within the last year. The hand that
appeared on Belshazzar's palace-wall was a materialized
hand, such as I myself have felt and seen, while in company




SPIRIT FORMS.                    13
with other witnesses who confirmed my experience by their
own.
With the first irruption of the modern spiritual phenomena
at lIydesville, N. Y., on which occasion little Kate Fox, then
nine years old, may be said to have initiated the modern
spiritual movement by interrogating the raps, and finding an
intelligence in them, there were instances of the appearance
of phantom forms and partial materializations. At the rooms
of J. Koons, in Athens County, Ohio, in 1854, spirit-hands
and voices were among the common manifestations. Before
this, in 1850, the Davenport Brothers began to be developed
as mediums; and among the phenomena at their seances was
that of the appearance of entire spirit-forms, so far materialized as to be visible not only to sensitives, but to all the parties present.
Mr. Home, the well-known medium, has, on several occasions, had spirit-forms appear to parties in his presence. One
in particular is mentioned, in which a sister of Mr. S. C. IIall
was recognized by her brother and seen clearly by Lord Lindsay and the entire party.
The first carefully-prepared account that we have, in modern times, of the repeated appearance of a materialized spiritform, is that furnished by my friend, Mr. C. F. Livermore, of
New York, formerly of the well-known firm of Livermore &
Clewes, bankers. Another friend, one I have known and
honored for thirty years, Dr. John F. Gray, of New York,
writes (Jan., 1869): "Mr. Livermore's recitals of the stances
in which I participated are faithfully and most accurately
stated, leaving not a shade of doubt in my mind as to the
truth and accuracy of his accounts of those at which I was
not a witness. I saw with him the philosopher Franklin, in
a living, tangible, physical form, several times; and, on as
many different occasions, I also witnessed the production of
lights, odors, and sounds; and also the formation of flowers,
cloth-textures, &c., and their disintegration and dispersion.
Mr. Livermore is a good observer of spirit-phenomena;
brave, clear, and quick-sighted. I have known him from




14               MISS KATE FOX.
very early manhood, and am his medical adviser." He was
an entire skeptic before he witnessed these phenomena.
Of Miss Kate Fox, Dr. Gray writes: "She has been intimately known to my wife and me from the time she was a
very young girl; that is to say, from 1850 to this date (1867).
At that early day in the history of the manifestations she
was frequently a visitor in my family; and then, through that
child alone, without the possibility of trick from collusion
with others, or, I may add, of imposture of any kind, all the
various phenomena recorded by Mr. Livermore, except the
reproduction of visible, human forms, were witnessed by Mrs.
Gray and myself, and many other relatives and friends of our
family."
That Modern Spiritualism was initiated by the action of
the child, Kate Fox, seems to admit of no doubt. The family
of David Fox, at IIydesville, N. Y., were disturbed by certain inexplicable knockings. IIis little girl, Kate, aroused
from her evening slumber by the noise and the alarm of the
family, asked the unknown cause of the sounds to give a certain number of raps. It did so; and " Oh, mother," the little
girl exclaimed, " it hears what I say! it knows what I tell it,
for it has rapped the number of times I asked it!"
Here was a discovery: the phenomena had an intelligent
cause! A similar intelligence had been manifested by the
phenomena investigated by the Rev. Joseph Glanvil, at Tedworth, England, in 1661, and by those which attracted the
attention of the Wesley Family, in Lincolnshire, in 1716; but
the hint was not acted on, and the manifestations ended in
the families where they originated. The discovery, when
made by Kate Fox, however, was productive of consequences
that can be only estimated by the growth and future influence of Modern Spiritualism.
There is an interesting prediction connected with the subsequent career of Kate Fox. It was communicated to Mr. R.
D. Owen by Mr. and Mrs. II. P. Townsend, living on Madison
Avenue, New York City. In the winter of 1869 Miss Fox
was the guest of Mrs. Townsend, who slept with her one




AN INFANT MEDIUM.                    15
night in the hope of getting some manifestations of spirit
power. Waking before day the two entered into conversation. Mrs. Townsend said, "Kate, you are a strange creature. You will never get married. You will be sure to die
an old maid." There came a loud rap on the head-board, and
there was spelled out through the raps: "Kate will be married, and will bear a child who will be the wonder of the
world. Kate herself will be a cypher in comparison. Slle
will only be remembered as his mother."  "His mother!"
said Mrs. Townsend: " it is to be a boy!"
This was related to several of Mrs. Townsend's friends long
before Kate went to Europe. In December, 1872, Kate was
married in England to Mr. II. D. Jencken, barrister-at-law,
London, whose acquaintance I had the pleasure of making in
Paris in 1869. IIe is the son of a well-known man of science,
and himself an earnest and intelligent investigator of psychological phenomena, and one well able to give reasons for his
belief in Spiritualism, as his paper read before the London
Dialectical Society (April, 1869) abundantly shows.
In September, 1873, there was born to these parents an infant son who, before he was three months old, began to develop powers as a medium. On one occasion his nurse, MIrs.
McCarthy, saw four spirit hands making passes over his little
form. Rappings on his pillow and on the iron rail of the bedstead would occur almost every day. A few weeks later a
still more marked evidence of thQ wonderful power of spirits
to use this infant's organization was given. A legible communication was written through his hand, of a part of which
the following words, a fair specimen of the chirography of
the whole, are a fac sinile:
The entire communication was as follows:
"I love this little child God bless him advise his father to gd
Obqck to Londogv Monday by all means         Susan."




16       MR. LIVERMORE'S EXPERIENCES.
The following testimonial is appended to thefac simile, as
published in the London Medium and Daybreak of May
8th, 1874:
" The above sentence was written through the hand of the infant boy of
Mrs. and Mr. Jencken, aged five months and fifteen days, on the 6th day
of March, 1874, at Lansdowne Terrace East, Western Road, Brighton, by
an invisible agency, in our presence, the pencil used having been placed in
the right hand of the infant by invisible means. Witness the hands of the
parties present, March 6th, 1874, J. Wason, Ki. F. Jencken, the X mark of
Mrs. McCarthy, the nurse who held the child. ",
The communication was supposed to come from the departed wife of Mr. Wason, a respectable solicitor of Liverpool,
and one of the witnesses. The advice given was acted upon
and found to be good.
In a letter, published June, 1874, Mr. Jencken writes of
this little infant: "Some few days ago, late in the evening,
his eyes sparkled, and the restlessness of his hands warned
bIrs. Jencken that he wanted to write. A large sheet of paper, the only one at hand, was then placed before him. He
wrote a long sentence, covering the sheet." That he does not
get his power from the presence of his mother is proved by
the fact that, on a recent occasion, when she was absent from
home, on Mr. Jencken's taking him  up to play with him,
while the infant was trying to catch his gold chain, soft raps
came by which intelligible messages were spelt out.
Mr. Livermore's sittings for manifestations through Miss
Kate Fox commenced in February, 1861, extended over a period of five years, and were more than three hundred in numoer. The chief phenomenon was the appearance of a tangible, visible female figure, which was sometimes accompanied
by a male figure purporting to be Dr. Franklin, and strongly
resembling the portraits of that well-known philosopher.
In the female figure Mr. Livermore recognized unmistakably the face, form and voice of Estelle, his wife. " The recognition," he says, " was complete, derived alike from the
features and her natural expression. The figure displayed
long flowing hair, which, even in its shade of color, appeared
like the natural tresses of my wife, and, like hers, was unusu.




MR. LIVERMORE'S EXPERIENCES.              17
ally luxuriant.... I asked her to kiss me if she could;
and, to my great astonishment and delight, an arm was placed
around my neck, and a real palpable kiss was implanted on
my lips, through something like fine muslin. A head was
laid upon mine, the hair falling luxuriantly down my face.
The kiss was frequently repeated, and was audible in every
part of the room."
The tresses that dropped over his face Mr. L. describes as
"having the scent of delicate, freshly-gathered violets." He
says: " I laid hold of the hair, which seemed to the touch, at
first, identical with human hair; but, after a brief space, it
melted away, leaving nothing in my grasp.
During the manifestations, cards, provided by Mr. Livermore, were placed on the floor with a pencil; and long messages in his wife's chirography were found written on them.
"These manifestations," says Dr. Gray, "could not have
been produced by human means; and if you admit the competency of the witness, of which, from my knowledge of him,
I have no doubt, they are, in my opinion, conclusive evidence
of spirit identity."
The following passages I quote, somewhat at random, from
Mr. Livermore's diary:
" The spirits of my wife and Dr. Franklin came to me in
form at the same time-he slapping me heavily upon the
back, while she gently patted me upon the head and shoulder."
"The spirit-robe was shown in a variety of ways, and the
texture was exquisitely beautiful. Whenever it approached
closely, we discovered a peculiar scent of purity, like a very
delicious perfume of newly-gathered grass or violets."
" I asked to be touched; when she advanced, laid her arm
across my forehead, and permitted me to kiss it. 1 found it
as large and as real in weight as a living arm. At first it felt
cold, then grew gradually warm."
"My wife came in full form, placing her arms completely
around my neck. Something resembling a veil in its contact,
was thrown over my head; and while it was resting there,
2




18          A SPIRIT-HAND EXAMINED.
spirit-flowers were placed at my nose, exhaling the most exquisite perfume I have evej smelt. I asked what this was,
and was told,'My wreath of spirit-flowers.' "
"Dr. Franklin was apparently dressed in a white cravat
and a brown coat of the olden style; his head was very large,
with gray hair behind his ears; his face was radiant with
benignity, intelligence, and spirituality..... The light becoming very vivid discovered to us Dr. Franklin seated, his
whole figure and dress complete."
"Something like a handkerchief of transparent gossamer
was brought; and we were told to look at the hand which
now appeared under the gossamer, as perfect a female hand
as was ever created. 1 advanced my own hand, when the
spirit-hand was -placed in it, grasping mine; and we again
grasped hands with all the fervor of long-parted friends, my
wife in the spirit-land and myself here."
" It was a reality which lasted through nearly half an hour.
I examined carefully that spirit-hand, squeezed it, felt the
knuckles, joints, and nails, and kissed it, while it was constantly visible to my sight. I took each finger separately in
my hand, and could discern no difference between it and a
human hand, except in temperature; the spirit-hand being
cold at first, and growing warm."
"The flowers in her hair and on her person were real in
appearance. Over her forehead was a crown of flowers. The
light shone vividly upon her face and figure; and while we
stood looking intently, she instantly, as quick as thought,
disappeared, with a rushing sound. Then, by raps was communicated,'The electricity is very strong; and we did this
to show you how quickly we can disappear.' Very soon she
returned, as real as before."
" The figure of Dr. Franklin appeared perfectly delineated,
seated in the window, and permitted me to examine his hair
with my hand. The hair was to sight and touch as real as
human hair."
"Estelle and Dr. Franklin appeared alternately.  Dr.
Franklin's shirt-bosom and collar were as real to appearance




SPIRIT FLOWERS.                    19
as though made of linen. We handled them, and examined
in the same manner his tunic, which was black, and felt like
cloth."
"My wife appeared leaning upon the bureau, with white
lace hanging in front of and around her head. This lace or
open work (like embroidery) was so real, that the figures
were plainly discernible and could have been sketched. The
body of her dress or robe was of spotted white gossamer,
while the lace-work was in diamonds and flowers."
"Flowers again appeared. A bright light rose to the surface
of the table, of the usual cylindrical form, covered with gossamer. Held directly over this was a sprig of roses, about
six inches in length, containing two half-blown white roses
and a bud with leaves. The flowers, leaves, and stem were
perfect, and smelled as though freshly gathered. We took
them in our fingers, and I carefully examined the stem and
flowers."
"By raps we were told to' Notice, and see them dissolve.'
The sprig was placed over the light, the flowers drooped,
and, in less than one minute, melted as though made of wax,
their substance seeming to spread as they disappeared. By
raps:'See them come again.' A faint line immediately shot
across the cylinder, grew into a stem, and, in about the same
time required for their dissolution, the stem, bud and roses had
grown into created perfection. This was several times repeated, and was truly wonderful."
" The flowers were reproduced in the same manner as last
evening. I felt them carefully, and a rose was placed in my
mouth, so that I took its leaves between my lips. They were
delicate as natural rose-leaves, and cold; and there was a peculiar freshness about them, but very little fragrance."
On one occasion a bunch of flowers, consisting of a red
rose, with green leaves and forget-me-no's, was shown. "I
inspected them," says Mr. L., " for several minutes, at intervals; turning off the gas and relighting five or six times. The
flowers still remained. Above them was written:' Fowers
from our home in Heaven.' Finally the flowers began to fade,




20             OBJECTIVE PROOFS.
and we were requested to extinguish the gas. When we did
so, it was replaced by a spirit-light, under which the flowers
were again distinctly visible. Then, by the raps:'Do not
take your eyes off the flowers; watch them closely.' We did
so. They graduallydiminished in size, as we gazed, till they became mere specks; and then they disappeared before our eyes.
When I lighted the gas I found no trace cf them on the card.
Then I carefully examined the seals on the doors and windows, and found them intact."
These phenomena took place in four different houses (Mr.
Livermore's and the medium's being both changed during
the period over which the seances extended), and were accompanied with the most rigid tests. The figure of Estelle
not only moved freely about the room, but it displaced objects and wrote messages. It allowed a portion of its dress to
be cut off, which, though at first of strong and apparently material, gauzy texture, in a short time melted away and became invisible.
At ten of these remarkable seances Dr. Gray was present
with Mr. Livermore, and at eight of them the latter's brotherin-law, Mr. Groute. On one occasion Dr. Gray and Mr. Livermore were allowed to cut off with scissors a piece of the
garment of the spirit, coming under the appearance of Franklin. The cloth seemed of so firm a texture that for a time it
could be pulled without coming apart. It was examined
closely until it melted away. During one sitting (No. 355, of
May 1st, 1863) both Dr. Gray and Mr. Groute were present
with Mr. Livermore, when the form of Dr. Franklin appeared; it was perfect, and fully recognized by all the parties.
The last time the figure of Estelle appeared was the 2d of
April, 1866. The number of seances had been three hundred
and eighty-eight.
Having had the opportunity of questioning Mr. Livermore
closely in regard to these occurrences, and of comparing them
with the equally remarkable experiences of other friends, well
known to me, both in England and in the United States, 1 am
satisfied that he has used the most scrupulous care in describe




AN INFERENCE.                    21
Ing the phenomena and recording his investigations. Every
conceivable precaution was taken to guard against imposture.
The medium's hands were held during the most important
manifestations. Doors and windows were carefully secured;
and the phenomena took place often in Mr. Livermore's own
house, under circum'stances which render the theories of fraud
or illusion wholly inadmissible. And to crown the testimony
we have the corroborative experience of Dr. Gray and Mr.
Groute. These gentlemen are all still (1874) fully convinced
of the objective reality of the phenomena and of the absence
of any attempt at exaggeration or imposition on the part of
any human being.
Of the mediumship of Miss Kate Fox (now Mrs. Jencken)
through whom these remarkable phenomena occurred, Mr.
Wallace justly remarks: "We have here a career of twentysix years of mediumship of the most varied and remarkable
character; mediumship which has been scrutinized and tested from the first hour of its manifestation down to this day,
and with one invariable result-that no imposture or attempt
at imposture has ever been discovered, and no cause ever been
suggested that will account for the phenomena except that
advanced by Spiritualists."
CHAPTER II.
The inference from the phenomena of spirit-forms is not
that these forms represent the spirit as it appears in its own
world. By an effort of the will, or by some ethereal chemistry hardly conceivable to man in his present state, the returning spirit is supposed to reproduce certain fac-similes of
its appearance while in the earth-life; doing this mainly for
the purpose of identifying itself to surviving relatives and
friends. A feminine spirit, who manifested herself at Meoravia, was on one occasion known to produce, in rapid suc.
cession, facsirmiles of her personal appearance at six differ.




-22         A TANGIBLE APPARITION.
ent periods of her earth-life, ranging from childhood to old
age.
According to Prof. Daumer, author of " Das Geisterreich,"
(Dresden, 1867), these apparitions are neither bodies nor
souls, but a third entity, which he calls eidolon (a shape), by
which he understandc the direct self-manifestation of the
psyche (soul). The soul, according to his theory, is restricted to the corporeal exhibition only so long as it animates the
body. Once released by the death of the latter, it can manifest its immanent reality in any way it pleases; it can even
reproduce whole episodes from its former life, including any
number of figures of itself or of other persons; it can also
produce sounds and other material acts.
That spirits have these powers is proved by the recent phenomena; but if the theory would imply that the soul manifests itself without an organism in the spirit-world, this is
contrary to nearly all the teachings we have from spirits and
seers. How can it be said that the apparition is not a body,
when the body in which it appears is tangible and undistinguishable from the human form? Mrs. Florence Marryatt
Ross-Church (1874) was allowed to put her hand on the nude
person of the spirit Katie, and felt her heart beat. A spirit
has been known to cut its finger with a knife, then to borrow
a handkerchief to wind around the wound, and, at the end of
the sitting, to return the handkerchief marked with blood.
In'a lecture delivered May 12th, 1858, Chavee, an eminent
French chemist and scientist, put the following questions:
1st. Is it possible for an individual being to exist without
an organism?
2d. Ought the admission of the existence in man of an
ethereal, invisible organism, of which the component elements are not patent to the senses, to be considered as contrary to the ordinary laws of chemistry, physics, or science
in general?
3d. Are there cases in this life in positive pathology which
teach us that the organism which succeeds the one we are
using now, occasionally acts by itself, or nearly so, in such a




TESTIMONY OF SCIENCE.                  23
manner as to give us glimpses, as it were, of an organism superior to our present one?
To the first question Chavee replies in the negative; in his
opinion there is no individual being without an organism, for
he thinks the soul never exists alone as simple spirit, entirely separated from all organism; in his present state man has
two organisms: the terrestrial, which falls under the cognizance of the senses, and the ethereal, which is invisible; at
the dissolution of the first the soul continues to retain the
second.
The celebrated lecturer replies to the second question by
affirming that we contravene no known law of science, chemistry, physics, mechanics, etc., in admitting the existence of an
ethereal or electro-luminous organism.
The third question he answers in the affirmative: Yes,
there are cases of positive pathology where we can grasp the
superior organism, and observe its action, while the inferior
one-that which is perceptible to the senses-is no longer in
exercise. These cases are natural and magnetic somnambulism and the trance. Thus observation leads us to conclude
that there is a future life.
And thus neither reason, observation nor science is opposed to the belief that man survives the death of the body,.
and that, provided with organs analogous to our present
ones, he may be able to manifest himself to us by means appropriate to his new sphere, and subject to the laws which
regulate the intercommunication.
MIy attention was first called to Chavee's lecture by M.
LMon Favre, a name honored by Spiritualists. Since Chavde
delivered it, the progress of the spiritual phenomena has supplied wonderful confirmation of the truth of his opinions.
Spirits have manifested their power, not only of re-materializing, for the purpose of temporary use or exhibition, parts
and members not distinguishable from those of the human
body, but they have presented entire human figures, appropriately clad, conversing and moving about in the light in
the midst of a circle of inquirers, walking arm-in-arm with




24           TIHE SUPERIOR ORGANISMI.
mortals, writing letters, performing, with high powers of
execution, on the piano, and giving other proofs of faculties
not differing from those of ordinary mortals.
The unceasing atomic changes of the material body, and
the preservation of the human identity through them  all,
present the sufficient and logical reason why there should be
a superior and permanent organism; in short, a spviritual body.
The wings of the butterfly lie folded in the worm. If man is
destined to a future state, all the analogies of Nature conspire
to suggest that tile future body ought to exist wrapt in the
present.
The resurrection of the natural body of Jesus is neither a
pledge nor a type of our own. There is much in the Bible
narrative of this event that is incongruous and inconsistent.
I cannot deny the power of spirits to work a seeming miracle.
But what we want for the proof of our own immortality is a
fact that shall show us that, after the destruction and disappearance of the natural body, the spirit can still manifest itself to the human senses. Immortality must be inferred from
a resurrection of life quite independent of the corruptible
body that is laid in the tomb to mingle, like other corporeal
exuvive which we are all the time casting off, with the elements.
IF, as clairvoyance proves, the mind can see without the aid
of light or of the optic nerve, and hear without the agency of
the apparatus of the ear, there must be spiritual organs of
sight and hlea'ing distinct from the physical; and if there are
spiritual organs of sight and hearing, it is legitimate to
conclude that there is a complete spiritual organization or
body.
The phenomenal facts of Spiritualism all concur in establishing thills hypothesis. All apparitions of departed men and
women are in the human form.
" In apparitions," says Locke, "there is something that appears; that which appears is not immaterial."
With more force than lie was aware of (for he wrote in ignorance of the recent phenomena), Caro, an eloquent French




THIE MORAL ELEMENT.                      25
writer, whom I here translate, demands: "Does the whole
question of our future life reduce itself for us to the inquiry
whet her the soul's metaphysical principle sha'll subsist?  Assurcdly not! What Spirilualism, in accordance with th tinstinctive faith of the human race, calls immortality, is the immortality of the person; of that particular soul Nwhich has
thoughlt, loved, acted, struggled, suffered during a life of more
or less extent. It is the persistence of this individual existence,
keeping, if Imay so say, after death, ths physiognomy which it
created for itself here, tlCe sign of its distinct and separate reality. This immortality alone interests us; every other Lind
of immortality leaves us absolutely unaffected and insensible.
It is only by an effort of abstraction that I can separate my
substance from my person."
There are those who, in order to magnify the moral element
in our nature, would have us rest apathetic in regard to all
physical cvidences of a future life. According to these writers it is only a coarse realism  that seeks for palpable proofs.
Kant tells us that the disinterested nature of our morality is
impaired if we give to our actions for end the perspective of
immortality.
Mr. Emerson adopts this idea; he objects t) our severing
duration from the moral elements; to our teacling tlhe immortality of the soul as a doctrine, and maintaining it by evidences. " lo inspired mind," lihe tells us, "ever ashs this question, or condescends to these evidences."
This is hligh talk, but is it true talk? These echoes of Kant
(who, in his turn, gets his sentiment from the ancient Stoics
and Sadducees), were finely satirized by Schiller who, I think,
will pass for an "inspired mind."  IIe says: "I find pleasure in my friends; it is agreeable to me to do my duty; all
this distresscs men, for thus Ian I    not virtuous."
Was Paul, then, not "inspiredl" when he said to his disciples, "If Christ be not raised, your faith is vain?"  Did 11e
not here " condescend " to phenomenal evidences as the basis
of faith? Does our Concord sage claim an inspiration superior to that of Paul?




26          MR. EMERSON ANSWERED.
Was Socrates not " inspired " when he drew his confident
belief in immortality from the fact that he was in communication with a spirit?
"No inspired man condescends to these evidences," says
MIr. Emerson; which I would supplement with the remark,
No inspired man condescends to any thing or to any person.
Condescension is for the vulgar and self-seeking. If Mr.
Emerson means that the inspired man overlooks or disdains
any facts of Nature, however lowly, then I say, Nay; on the
contrary, his inspiration will be just in proportion to his
recognition of what is true, and he will see in the physical
evidences of a hereafter none other than the Divine imprint.
The Rev. Joseph IMay repeats a common but fallacious remark when he says: " The doctrine of immortality cannot be
demonstrated scientifically and to the intellect. It rests altogether on faith."
Nay, it may rest on knowledge. Why is it that the belief
in immortality is stronger among savages, IIindoos, and Chinese than among cultivated Christians? It is because the former have encountered hard, objective facts which have forced
on them  the belief. They have seen, have felt, have heard
the spirits.
It is related of a Hindoo woman that she allowed her son to
cut off her her head, so that she might, as a ghost, pursue and punish an enemy who had wronged the family. Parallel cases
are numerous. They do not spring from faith; they are not
the chimeras of mere superstition; they rest on the conviction
inspired by familiar objective facts.
Arguments for the immortality of the soul have been drawn
from the universality of the belief among all tribes and at all
periods of time. I have heard of a pious Frenchman who
used to peruse every new book of travels with fear lest he
should learn of some tribe who did not have this belief. lIe
dreaded the loss of a staple argument for a future state.
But an argument that is thus contingent is of little value.
Still the fact remains; but Spiritualism traces it to its true
source, and puts on it the only construction that makes it of
any importance.




GENESIS OF THIE BELIEF.                  27
If any one doubts that the belief in a future state is cornmon to all races of men, let him  read Mr. E. B. Tylor's
"Primitive Culture," in which work the fact of this belief
bcin, thus universal is mrade to take its place among the admissions of a careful abd comprehensive critical science.
The researches of geologists show that even the men of
the pre-llhistoric period believed fully in a hereafter for man.
In the tenth chapter of Lyell's "Antiquity of Man," there is
an account of the discoveries in the cave of Aurignac, in'
France, from which it appears that men even in the far-off
times, that only geology can reckon, had their funeral feasts
and preparations, showing that, like the North American
Indians, they fitted out the departing spirit withl food and
implements for his journey. They believed in immortality.
But what is the genesis of the belief'? "It comes," says
one, "from  the poetical fancy."  "Nay, it is born of the
moral element in man," says another. " My affections demand it," say Buckle, IIortense Bonaparte, and every loving
soul. " It is the mere craving of egoism and morbid desire,"
says Bilchner. "It exists only in the subjective imagination," says Fcuerbach. "It originates," says Strauss, "in
the survivor's retention of the conception of the deceased,
which meets him with delusive reality in dreams."  " It is a
sentiment, a day-dream, a morbid and presumptuous conceit,
the offspring of a diseased state of the pulmonary organs,"
say Messrs. Vogt, Moleschott, Taine, and others.
All these theories are scattered like mist, by Spiritualism,
which declares to us that the proofs which have made the be.
lief in immortality so universal and effective do not come in
the large sense from anything so capricious as human fancy
and desire, so questionable and evanescent as human tradition, or so transient and fickle as human sentiment and opinion. They do not spring from any arbitrary systems, rituals,
tlicologies, philosophies, religions, whatsoever. On the contrary, the abiding proofs spring from certain constantly recurringl facts of hluman nature, such as Modern Spiritualism
adduces, and which, though they may have their limitations,




28            PHENOMENAL PROOFS.
and may not be open to the immediate experience and command of all persons at will, are yet so general, so surprising in
their character, and so widely credited by those who have experienced them, that they have kept alive through the ages,
among the cultivated as well as the uncivilized races, that belief in a future state for which merely speculative reasoners
assign so many false origins.
The author of " Oriental Religions," Mr. Samuel Johnson,
does not dissent from Kant and Emerson. IHe thinks that
the evidences of immortality which do not meet certain conditions of assurance are "crude and imperfect." These conditions, as far as I can glean them from his text, are: "To
live in the whole; to know God by discernment of the soul
as real being; to know one's self as one with necessary being. For," asks Mr. Johnson, "how can we possibly know
ourselves immortal otherwise than by experience of what is
imperishable, and by knowing that we are in and of and inseparable from it? "
Among the evidences to which Mr. Johnson objects, as
lacking " spiritual vitality and relation," are those which rest
" on testimonies to the reappearance of many persons after their
bodily death, as through some natural law; and those which
proceed on the ground that we can be spiritually fed by the
reflection of our curiosity or desire, or even by the echoes of
our gossip, from behind the veil." A blow would seem to be
here aimed at Modern Spiritualism.
When the question is, IVhat is the destiny of man? to reply
by telling the interrogator to "live in the whole," to "discern
the soul as real being," may be, for all that I know to the
contrary, to address a certain class of minds profitably and
intelligibly; but surely there must be a large class of
thoughtful persons whose wants are not at all met by " conditions of assurance" like these. As well might you point
them to a fog-bank, and say, " See there a proof of the eternal
world!"
To assume that these unsatisfied persons are an inferior order of minds will hardly answer. Alexander Humboldt was




ALL DARK.                       29
a stubborn realist and disbeliever, but a great man nevertheless. The notion that the belief in immortality, which one
gets from the phenomenal proofs of it, is " crude and imperfect " as compared with that which another gets from discerning " the soul as real being," is certainly not established by
any evidences of superior insight, faith, or refinement on the
part of those who would undervalue the process by which the
Spiritualist arrives at his convictions.
Nothing can be trivial which impresses me with a belief in
my immortality. Whether it be a "testimony to the reappearance of a person after his bodily death," or an " echo of
gossip from behind the veil"-whether it be the waving of a
long-vainisllhed hand or the simple movement of a table independent of human touch-if it serve the purpose of convincing me that I shall survive the dissolution of the mortal body,
then is the evidence to me good and sufficient, and I will' condescend to it " with a grateful heart.
Is the proof palpable not wanted? Consider the deadness
of all belief in a future for man among some of the foremost
minds of the age. Listen to the almost contemptuous denials
that come froml such men as Ilaeckel, Vogt, Feuerbach,
Biichner, Moleschott, and many of the leading scientists of
Germany. See the indisposition of their brother scientists in
England and America to gainsay what they so persistently
and boldly assert. IIear the shouts of approval from a crowded scientific assemblage in Germany when Vogt proclaimed
atheism and annihilation as the creed of science.
If facts like these will not satisfy you that the " condescension" which stoops to palpable evidences of immortality is
not superfluous or untimely, listen to the words that come
from the lips of so devout a Christian as the late Albert
Barnes, of Philadelphia, well known to the religious public
at home and abroad. Hear his cry of doubt and despair:
"It is all dark, dark, dark to my soul, and I cannot disguise
it. In the distress and anguish of my own spirit I confess
that 1 see no light whatever."
Hardly less desponding than this in tone was the re cent




30                INTO TIIE LIGHT.
utterance of President McCosh, of Princeton College, while
oficiating at a funeral.
Turn from wailings of anguish like these to the last words,
almost playful in their serenity, of the Spiritualist, Socrates.
Crito asks him, " IIow and where shall we bury you?" Socrates rebukes the phrase. "B Bury me," he replies, " in any
way you please, if you can catch me, andl I do not escape from
you!" And, at the same time smiling and looking around on
his learers, lie said, "I cannot persuade Crito, my friendls,
that I am this Socrates who is now conversing with you and
arranging each part of this discourse; but lie obstinately
thinks I am that which he shall shortly behold dead, anid l;e
wants to know how he shall bury me. But tllat which I have
been arguing with you so long, that when I have drunk this
poison I shall be with you no longer, but shall depart straightway to some happy state of the blessed, I seem to have argued in vain, and Icannot convince him.... Say not, at
the interment, that Socrates is laid out, or is carried out, or is
buried. Say that you bury my body.  Bury it, then, in such
amanner as is pleasing to you, and as you think is most
agreeable to our laws."
The sequel of the familiar narrative, the introduction of
the hemlock, the drinking of it amid tho tears and lamentations of friends, tlw solemn silence enjoined by himself, the
pacing to and fro, the perfect equanimity and the unquenchable faith manifested in all his last words and acts, show that
Socrates fulfiled in his death all the professions of his life.
As no unworthy pendant to this picture of the death of Socrates, learn how another Spiritualist, Mrs. Rosanna C. Ward,
of Cincinnati, met her end. For several years she had said
to heralusband that she should pass away in the autumn of
18703, in the twilight of a beautiful day. The fact verified
her prediction. She, too, like Socrates, was a sensitive or medium, in her relations to spiritual influences.
A few days before her departure she sent for a Unitarian
elorgyman, the Rev. Mr. Vickers, and requested him to conduct the services at her funeral, and to say, " This woman did




A FEMALE SOCRATES.                   31
not die in the faith of Spiritualism, but in an absolute klowledge of the reality of the after-life and the fact of spirit-intercourse. "
She arranged all her affairs, and gave minute directions.
"After the spirit leaves the body," she said, " lay the body
out for cooling in this room; lower the windows about six
inches, and allow nobody to come in," &c.... "There must
be no sitting up. Go, all, and take your needed rest, as I
shall be doing."
The day preceding her death she lapsed into a deep trance,
and was absent three hours. During this time her arm was
pulseless and her breathing was imperceptible. When she
re-took possession of her body, she said, "There is so much
life in the back brain that I could not pass. away. The back
brain must die a little more before I can leave." She then
said to Mr. Ward, who had just handed her a flower, " The
flowers are a thousand times more beautiful in the spiritworld than these! But all God's works are beautiful, if we
are only in symnpathy with them. nMy dear, it is all right."
She then spoke of the interviews she had been having with
departed relatives and friends, and said, "I will go to-morrow."  On the morrow, a few moments before she passed
away, she gave some instructions for her husband's comfort:,
and then, with a smile, looking him in the face, said, "lIMy
work is now done; the curtain falls." And so the well-prepared spirit passed on to the better clime, "the purer ether,
the diviner air."
What truly " inspired " mind can depreciate evidences that
could lend such a lustre to death as they did in these cases of
Socrates and Mrs. Ward? Who shall disparage the proof
palpable of immortality when it can thus give us joy for
mourning, beauty for ashes, and make the dissolution of the
mortal body the opened pathway to a nobler and more beautiful life?
It is by no means contended that thle mere knowledge of
immortality, any more than of anatomy, inspires all the virtues. We have seen that it may be accompanied with ex.




32         MR. HAZARD'S EXPERIENCES.
treme vindictiveness and malignity. Belief in anything must
be vitalized by right thinking before it can be productive of
good.
But to say that the reflective mind is not lifted to a higher
plane of thought and aspiration by an assured sense of continuous life, is an absurdity. As well might it be said that
the man who expected to live only a week would make the
same provisions for his life that he would if he expected to
live a century. As well might it be said that the Ptolemaic
view of the universe is as fruitful in sublime conceptions as
the Copernican.
Spiritualism regards man, not only from the side of his limitations, but of his possibilities. "Why dost thou wonder,
oh, man," says Isidore, "at the height of the stars or the
depth of the sea? Enter into thine own soul, and wonder
there I"
CHAPTER III.
In the year 1871 the materializations of spirit-forms at the
house of Mr. Keeler, in Moravia, N. Y., began to attract public attention. The medium, Mfrs. Mary Andrews, was of
Irish parentage, and lived for some time as a domestic in ]Mr.
Keeler's family. She was described (Dec., 1871) as "a wellformed, comely married woman between twenty-five and
thirty years old, and tile mother of three little girls."
Mr. Thomas r_. Hazard, of Rhode Island, has given, in
his "Eleven Days in Moravia," a clear account of the character of the phenomena. Mir. Hazard-who must now have
numbered his three-score and ten years-is well known to me
personally as one of the most diligent and careful investigators of the facts of Spiritualislm. A man of culture and of
leisure, a wholly independent witness, his testimony is entitled to the greatest respect. IIc is a brother of Rowland G.
Hazard, distinguished among metaphysical writers for his
volume entitled " Freedom of Mind in Willing."




MR. HAZARD'S EXPERIENCES.                 33
The manifestations at Moravia used to commence with a
"dark circle," at which questions would be answered by
spirit-lights, three appearing as an affirmative. Then the
keys of the piano would be struck, water would be sprinkled
in the faces of the sitters, and stars, or lights, would appear
in various parts of the room, and sometimes engage in playful exhibitions, as if mingling in a dance. Spirit-voices
would join in the singing. The heads and persons of sitters
would be patted by spirit-hands, and often spirits would manifest themselves to the sitters by speaking audibly, or in distinct whispers, and sometimes at considerable length. A
spirit-voice would at last call for a light, and the dark,nce
would close.
The medium would then take her seat in a cabinet some
ten feet by four or five in size, and having an aperture of
about twelve by thirteen inches, screened by a piece of black
broadcloth some fourteen inches square. The cloth was fastened at the top only, on the inside of the aperture, so as to
admit or exclude the light, and the spirits in attendance
would raise or drop it at their pleasure. The room where
the spectators sat would be partially lighted by a kerosene
lamp, so adjusted as to reflect on the aperture.
After singing, in which spirit-voices would sometimes join,
faces, busts, arms and hands would appear, the faces being
visible, and even the motion of the lips in speaking being
plainly discernible. Frequently these faces would be readily
recognized by some one or more of the spectators as repre.
sentations of departed friends; and the voices would be sometimes so characteristic as to afford a sufficient test of identity.
Mir. Hazard describes the apparent efforts made by his deceased wife to manifest her presence at Moravia. For several years previous he had been promised, through various mediums, that, before he joined her in spirit-life, she would be
able not only to show herself, but to converse with him as
plainly as she ever did whilst on earth. Through two mediums she had expressed her intention of manifesting herself at
Moravia.
a




34        MR. HAZARD'S EXPERIENCES.
On the 14th and 21st of December, 1871, a message, purporting to be from Theodore Parker, in regard to these mani.
festations, came through Mrs. Staats, of N ew York, in which
the following extraordinary passage occurs: " As these manifestations increase, they will spread everywhere, and the result will be spirits talking face to face with man. I see great
advancement and earnest investigation everywhere. One
thing is certain: nothing else can make man a law to himself
and a light to others, and there is but one thing to look for
progress in, namely, individual reform-learning to think and
act for one's self."
The prediction, italicized above, was soon singularly verified, in the case of the spirit "Katie King" in London.
On one occasion an accompanying spirit described Mr. Hazard's wife as "standing back, partly because she could not
attain the proper conditions and partly to give place to other
spirits who were anxious to manifest themselves to their
friends." Several times she would throw her arms at full
length, with hands clasped, out of the aperture. The exhibition was perfectly life-like and natural.
Another day, when Mr. Hazard asked if she still meant to
make another effort to show her face, in reply an arm was
thrown upward some twelve or fifteen inches above the top of
the aperture, in the full light, while she made lively raps on
the partition with her fingers.
At length, on one of the last days of his stay at Moravia,
he saw a face gradually developing, or approaching the aperture, that he soon recognized " unmistakably " as that of his
wife. She seemed highly gratified, and so expressed herself.
At first she wore spectacles. Then the face disappeared,
but quickly returned without the spectacles, and " looking as
natural as in earth-life."
Upon this Mr. Hazard said: "It is enough, Fanny. I want
no more; I am now fully satisfied;" at which she thrust her
face partly out of the aperture, and said, in a clear, loud
whisper, "We have tried hard, Thomas, to make myself plain
to you, and I thank God that we have succeeded."




MR. IIAZARDS EXPERIENCES.                  35
The figure was within six feet of where M[r. Hazard sat,
and he saw her lips move as distinctly and naturally whilst
she was speaking as he ever saw them in earth-life. Overcome with joyful emotion he said, "Kiss me, darling!"
whereupon her hand was twice raised to her lips as she threw
him two kisses.
" It may be imagined," says Mr. Hazard, " what my emotions were, just as the last moment of my last scance was
about to expire, to see my wife's face suddenly presented before me, as plain and distinct as I ever saw it in our own
house-not as it looked in the last weary hours of life, nor
even yet as it was in less mature years, when the color had
partially faded from her cheelks, but in the full bloom of
health, and all the glorious beauty that so pre-eminently distinguished her early womanhood.  Before this crowning
proof, my experiences had banished all doubts from my mind
as regards a future state of existence; but now, even belief
that had passed into knowledge, was doubly confirmed. I had
at last obtained all I sought for. I had looked upon the re-incarnated spirit-face of a loved one, the identity of whose features
I am not only willing to affirm to, under the pains and penalties of perjury, before any assemblage of mortals or tribunal
on earth, but, if need be, swear to it, on peril of my salvation, before the assembled hosts of heaven and the judgment
seat of God."
In a letter, dated 1873, Mr. Hazard writes:
" For the last seventeen years I have been an investigator
of the alleged spirit phenomena; during which time my
leisure, as well as my inclination, has prompted me to hold
converse, through the agency of many scores of those sensitive and pleculiarly organized persons called'spirit nlediums,'
with what I deein to be spirits of the so-called dead; and of
the many hundreds or thonsands with whom  I have in this
way communicated, all that have referred to the subject alike
testify that there is a spiritual form involved in every human
body, and that this form not only retains its natural life and
identity on passing to the higher life, but is clothed in vesture
more or less resplendent and beautiful, or otherwise, in accordance with its moral attainments or degrees of innocence
or guilt, that attached to it at the period it passed from earth,
or which it has since acquired in spirit-life.
" With like unanimity returning spirits allege that under




36               OTHER WITNESSES.
mediumistic conditions they have, with the aid of some occult
alchemy unexplainable to material senses, the power to extract elements from their surroundings, wherewith they are
enabled to present themselves in an exact resemblance to their
earth body, together with its clothing and peculiarities, and
thus enable their earth friends to identify theml, and, in many
instances, respond to their loving advances more readily than
they otherwise would. Absurd as this seems to some, and
once seemed to me, of the fact I have now no doubt; nor, with
the many and varied experiences I have had, can I believe
that anything will ever shake my belief and acceptance
of it."
Mr. L. A. Bigelow, of Boston, an investigator who shrinks
from no trouble in verifying a fact, and whose candor is beyond a question, was at loravia, October 20th, 1871; and he
relates the following as a part of his experiences there:
"As the circle was small, we were within eight feet of the
opening, so that everything was visible. Very soon two delicate female hands, closed and then opened, as if in benediction, appeared at the window before us; a face was next seen,
but indistinctly. When asked whose friend it was, a finger
seemed to point to a lady at my left, and then move toward
me. I inquired if I were the one indicated, whereupon the
whole hand was shown and shaken, as if for joy. I then
requested the face to come more into the light. It did so, but
not far enough to enable me to distinguish it clearly. I then
said,' Please present yourself fully in the aperture,' when I
most plainly saw a man's face, with gray whiskers, gold spectacles and bald head. I recog-'ized it beyond question as that
of my father-in-law, the late Otis Tufts, of this city, and so
remarked aloud. It bowed as if to give assent, and disappeared. I endeavored to recall it, that it might speak to me,
but without avail.... No one present knew my name or
address till after the close of the seance."
Mr. Isaac Kelso, of Alton, Ill., writes to the St. Louis Democrat, (January, 1873,) as follows:
" I saw many strange faces at the aperture-some days from
ten to fifteen or twenty-the Inost of whom were recognized
by some one or more present in the circle. At length two of
my sisters succeeded in materializing themselves, and appeared side by side at the aperture. The recognition was undoubted, my sister at my side recognizing them at the same
moment I did; and strangers present remarking upon the
family resemblance. But the certainty was made doubly
certain when the apparitions mentioned incidents in their
earth-life and ours which we readily and vividly remembered.
" A few days subsequent, our mother appeared, threw open
the door of the cabinet, and showed herself to us from head to
foot.
"Six times during the three weeks an old acquaintance,




SPIRIT SPEECH.                    31
who died a materialist, appeared to me, looked and talked
naturally; referred repeatedly to his materialistic notions,
and how unhappy they made him; said much about his present condition, and its advantages over the former; tried to
give me an idea of spirit-life, the pursuits, pleasures and
amusements of spirits, as well as their institutions for doing
good, educating the ignorant, and lifting higher the low and
debased.
" A few days before I left the place a gentleman came there,
bringing with him two little girls-his own daughters-the
elder perhaps eight years old, the younger about six. Before
going into the seance room he said to me:' When about leaving home my wife observed, "I would go too if I thought
mother would show herself there; but as she was always opposed to Spiritualism, I'm sure she'll have no desire to make
any manifestation I" But lo I after the light seance began,
who should appear first at the aperture but this same old
grandmother! She bent her eyes affectionately upon the
children. The little girls gazed a moment in mute astonishment, then both at once, clapping their hands in ecstacy, exclaimed:' Grandma! Grandma!'
"'Keep still,' said the father, in a low tone of voice, and
evidently much moved; then to the apparition he said,' You
did n't believe in this a few weeks ago?'
"' No,' replied the spirit;'but, thank God, it is true!' These
words were uttered very distinctly and with a peculiar stress
of voice, indicating earnestness and deep feeling. The old
lady had been dead but three weeks."
Messrs. Daniel D. Bonnett and John Hayward, under date
of New York, Sept. 25th, 1872, testify that in the light circle
they saw several faces, arms and hands, and that the faces so
closely resembled those whom they represented, that in nearly all cases they were readily recognized; that the late Rev.
John Pierpont came and was simultaneously recognized by
many, and that he made a short address, concluding with the
words, " Thank God, we live after death."
The following is a specimen of the addresses made by the
spirits at Moravia:
"Friends, it is much better to say nothing, unless you can
say something good. You will all be sorry if you have injured any one, but never for the good you have done. Be not
ashamed, friends, to proclaim the truth of Spiritualism to the
world. The time is approaching when you will be proud of
it. Oh, how I long to speak to the hearts that are crushed
when their loved ones are taken4 from them, and they think
they have laid them in the grounds! I long to say,' Rejoice I
they are all free. Be glad! they are all happy in the spiritland.' And, friends, it is but a short time before you will meet
them. God bless you all!"




38                SPIRIT SPEECH.
All very simple this-very common place, you will saylanguage which a child might have uttered i And yet may it
not be that the highest truths are ever the commonest, like
the common sunshine and the common air? What more, after all, than this substantially, could the highest seraph have
said in the way of saving truth?
Occasionally, in the dark circles at Moravia, the spirits
would speak through a trumpet; and in one instance, a skeptic having blackened the small end of it with printers' ink,
the ink was found, as soon as a light was struck, on the
mouth of the medium. Suspicions of fraud were raised, as
usual, but there was no fraud in the case. The fact has been
repeatedly proved that when an adhesive or coloring matter is
taken on the hand or lips of the spirit, it may reappear on the
corresponding part of the medium's person. The "nerve
aura," " Psychic or electric force," or what ever it may be that
is abstracted from the medium to form the materialization,
carries back with it the foreign substance it has contracted.
Innocent mediums have sometimes been unjustly condemned
by persons ignorant of this curious fact.
At a sitting described by Mrs. Chester Packard, No. 83 Lancaster street, Albany, N. Y., as occurring Nov. 21st, 1871, at
Moravia, a spirit with a white beard and long white hair came
to the aperture, and said, " Friends, I am glad to see you here.
You have come to Moravia to see strange things, but they will
be seen in other places within a few years at furthest; you will
meet your spirit-friends on the highway, and they willcome
into your houses, and you will recognize them without fear or
doubt."
The first part of the prediction has been verified in a striking manner as we have already seen. This spirit, when about
to leave, having been asked for his name, laughed and said:
"You have been singing' John Brown's bodylies mouldering
in the grave,' and you did not know John Brown when he
was talking to you."
Mrs. Packard gives the following account of her recognition of the presence of three of her departed relatives:




MRS. PACKARD'S TESTIMONY.                 39
"Among the floating lights was one, star-like in appearance, that seemed to work by itself, or for a purpose of its
own. Finally it became detached from the rest of the lights,
and floated away to the extreme corner of the room, when it
began to cross and recross the room, coming a little nearer to
me each time it crossed. It was nearly as high up as the ceiling.  ly whole attention was attracted to it. Soon it gained
a position immediately over my head, and, while I was straining my eyes to look upward, I was aware of a presence around
me, and in a moment the sweet voice of my spirit-son said,'Mother! mother!'
"He took hold of my left hand and patted it so lovingly;
he seemed to have my hand between both of his, as I could
feel a hand on each side of mine. IIe then raised his hand to
my head, and smoothed my forehead. He drurnmed on the
glasses of my spectacles, and then seemed to take hold with
both hands and remove the spectacles entirely from my head,
and then place them back again-this operation being repeated three times. Just then the spirits called for a light, nmy
son's manifestations at once ceased, and the star became invisible. The spectacles my son removed from my head were
a pair that he placed there himself for the first time, some
seven or eight years ago."
After the lamp was lighted, the spirits began to show themselves at the aperture. Soon, in a full glare of light, she saw
her deceased husband. She writes:
" He stood before me smiling; his lips were moving, as if
holding an earnest conversation, although I heard no sound.
As lie seemed about to move away I called him back, saying,'Do n(t leave; I want to see you again.' In a moment he
was back again, and my mother stood beside him, looking so
happy and smiling at me! She stood long enough for all'in
the room to observe that she wore a cap with a full border on
each side, and plain across the top, with lool)s of narrow
white satin ribbon in the border on each, and tied under the
chin with white satin ribbon. She wore (as in life) a band
of brown hair across the forehead. The band seemed pushed
back a little too high, and showed some of her gray hair below the band —which was very natural. She looked precisely as she did when in the form.
" Ashe was moving away, I asked her to come back again
that I might see her more. She nodded, smiled, and was gone,
but did not return. My husband went out of sight, and returned five or six times at my request. Each time he came I
looked at hlilnclosely; 1 saw a dimple on his cheek anl a peculiar wrinkle in the out-cornerrof his eye-the same lie used
to]have in e-arthl-life when muclh pleased. All was solife-like!
My hlusband looked as lie ussed to in health, and very much
better than lie did for months before lie passedl away; his lips
moved as if talking, but I did not see my mother's lips move
at all. I looked after them until they were gone; 1 felt the
great question answered —that the soul lived on, and. under
proper condition, could return and look at, and be looked upon
by, those left behind I"




40          DR. SLADE'S MEDIUMSHIP.
Dr. A. S. Hayward, writing from Moravia, under date of
Aug. 31st, 1872, after describing the phenomena, remarks:
" In conclusion, I would say, that what occurs in the presence of Mrs. Andrews I believe to be done by disembodied
spirits that have once lived on this earth. I could find hardly
a person who has attended the stances who did not hold to
the same opinion."
Testimonials similar to these could be multiplied to fill
large volumes; but the time has gone by when they were
needed. They are now corroborated by the larger and more
conclusive phenomena to which I have yet to call attention.
The phenomena of materialization have attended the mediumship of so many in the United States that I can only
attempt to narrate a few well-attested cases.
In the presence of Dr. Henry Slade, of New York, remarkable physical proofs of spirit power have been repeatedly
witnessed. Mrs. A. A. Andrews, of Springfield, Mass., (1873)
testifies in regard to some of these as follows:" I have had a spirit-hand write a letter on paper placed
upon my lap, when the room was sufficiently lighted by gas
for me to see distinctly the long lead pencil held in the white
fingers, and remaining in sight, directly under my eyes, until
the writing was finished, when both hand and pencil disappeared; in a moment afterwards the latter was thrown upon
the table, close to our hands, from a point opposite to where
the medium sat.
" I have seen the faces of spirits within three feet of me,
about whose identity I could no more mistake than I could
fail to recognize members of my own family who are still in
the material body. 1 have watched these faces condense and
form from what seemed a luminous mist. I have seen them
smile brightly and naturally upon me.
"I have had one among them, in compliance with a suggestion made from the impulse of the moment, turn away,
showing me the back of the head, that I might recognize the
naturally curling hair, falling upon the neck, as worn in life.
I have watched the moving lips, and heard whispered messages of love and warning sent to absent friends."
Communications purporting to come from Mrs. Andrews's
spirit-son were written upon a slate which was laid in full
view, with a fragment of pencil beneath it; and sometimes
this took place while the slate was held by herself. The mental proofs of identity were so strong, that after many repetitions




MRS. HOLLIS'S MEDIUMSIIIP.               41
and ever-recurring tests, doubt became more difficult to her
than belief. A hand, in shape and size like her son's, came
forth in broad daylight. She saw and felt it; it patted and
caressed her, and played with her dress; it took out her
watch by a guard which used to belong to him, and then the
following words were written:-" Dear mother, always wear
my guard; I love to see you have it."
The phenomenon of slate-writing in the light, independent
of human touch, has been witnessed by hundreds at Dr.
Slade's seances. Mr. Clarke Irvine, of Oregon, Holt County,
testified that lie received a message which was written on a
slate, placed on his own head, while Dr. Slade sat some yards
from him, and the message was correctly signed, "Thomas
Irvine, your grandfather;" Mr. Irvine never having seen
the medium before, or communicated with him in any way.
Mr. II. Barnard, of Minneapolis, Minn., a stranger to Dr.
Slade, brought a folding slate of his own; a grain of pencil
was put inside of it, and while no one touched the slate, and
it lay before him in plain sight on the table, a message, purporting to be from Mr. Barnard's mother, was written,
which was so characteristic and apt, that he says of it: " I
now have as good evidence of my mother's existence. as I
have of that of my brothers and sisters whose letters I receive by mail."
Many of the manifestations known to Modern Spiritualism
have occurred in the presence of Mrs. E. J. Hollis, of Louisville, Kentucky. These include levitations of the medium,
slate-writing independent of the human touch, the exhibition
of spirit hands, transmission of messages through a common
telegraph by spirit power, singing and talking by spirit voices,
and, finally, the materialization of spirit forms.
For a period of thirty weeks, Dr. N. B. Wolfe, of Cinclnnati, investigated the phenomena through Mrs. IIollis, sparing no expenditure of time, money or personal ease, in order
to satisfy himself of their character, and engaging other
persons of well-known intelligence to cooperate with him.
He gives the result in a volume of 543 pages (1874). On the




42         1MRS. HOLLIS'S MEDIUMSHIP.
27th of May, 1872, he received a test which could not fail to
make a deep impression; he saw and heard his deceased mother
under circumstances which he describes as follows:
" The table on which the music-box was placed, stood not
more than two feet from the cabinet. I proceeded to wind it
up, and was just turning  to resume my seat in the circle, in
doing which 1 lhad to face tile aperture. As 1 did this, 1 b3held nmy mother'sface in the openingof the cabinet door.' tAhy,
mn,tlher,'  cxclaimed,'is it possible?' I riveted my gaze'uplon
hl(,r for twelty seconds, durig'whllichl ti le shel sniiled, bowed,
and pronounlcedt my name. The curtain then swung between
lhr ltce and n:e. All in the roonm saw and lieal as.I (lid. I
was not more than two feet front thelcablinet and aperture.
" I am not given to illusions, and rarely dreaim whlell asleep,
much less when awake. I am a very cool, quiet man in elnergeincies, and( was never more so than upo' this occasion.
Every person in the circle saw this face, but only I recognized
it. Jt oas my mother's face. She recognized me, alld called
me by my given iname. To make assurance doubly sure, I
said,'Mlotler, please materialize your left hand, and present
it at the aperture.''it a very brief space of time a left hand appeared at the
opeluging, with the forefinger shut at the middle joint. My
motlter had just such a finger on her left lhand. When a
clhild she received a burn wllich contracted the tendon, and
fixed the forefinger of her left hand permanently in that
position."
Instances innumerable could be named where peculiarities
similar to that here described have been reproduced, in these
extemporized representations of the mundane body. Quick
as thought the communicating spirit seems to be able to show
the bodily scars or malformations which are needed for identification.
On another occasion the spirit-representation of Dr. Wolfe's
mother remained at the aperture two minutes, and was recognized not only by himself but by his nephew, a lad fifteen
years old, who had never been at a seance before.
It is unnecessary to record the many explicit testimonials
to the recognition of departed friends in the materializations
through  Mrs. Hollis.  Mr. D. i1. Hale and his son, Clinton
13. Ilale, from Indiana, being present, both recognized simultaneously, the one a daughter, the other a sister. A young
lady appeared and wrote: "Dear Mr. Hale, how  kind you
were to me! "  Mr. Hale wept as he recognized the features of
one whom he had assisted in her destitution.




KATIE IN PHILADELPHIA.                  43
Mr. F. B. Plimpton, associate editor of the Cincinnati Commercial, gives, under date of May 8th, 1873, an account of his
investigations. In the autumn of 1872 he had studied the
phenomena that take place in the presence of Mrs. Iollis,
and, though thoroughly satisfied of their genuineness, was
not quite sure that they could not be explained upon some
other than the spiritual solution. But to this he was driven
after prosecuting his inquiries further; and such has been
the fate of nearly all the persevering investigators with whom
I am acquainted. He concludes his Report as follows:
"Beginning these investigations as a skeptic, with a feeling
almost of contempt for believers in Spiritualism, but at the
same time determined to testify to the truth, regardless of
the consequences to myself, to what other conclusion can. l
come, as one after another of my doubts lhave been vanquished, and my unbelief overcome, tlian that these manifestations
are precisely whatthey profess to be? The conviction is forced
upon me, that intelligences, invisible to us, save as they
manifest themselves through the medium of persons peculiarly endowed, can and do communicate withl the living, and
that they have as absolutely a personal existence and identity as ourselves.
"They not only assert this, but assure us that they live in
a world as rationally constructed for the development of their
finite capacities and for their plrogression to still higher conditions of being. In manifesting their presence to our grosser
sense, they assure us they employ natural agencies; and as
the world becomes more receptive of the truth, they anticipate still greater power to reveal themselves, and convince
us that we are indeed compassed about by an innumerable
cloud of witnesses, testifying to the immortality of man."
The 12th of May, 1874, a spirit calling herself "Katie King"
appeared in a materialized form at a sdance in Philadelphia,
Mr. and Mrs. Holmes being the mediums. Dr. Henry T.
Child, himself a "sensitive," and at the same time an experienced and studious investigator, was present. IIe writes
that on the 5th of June, while lie and Robert Dale Owen were
among the witnesses, Katie King appeared in "a very beauti.
ful shape, clothed in white robes." June 7th, they had a long
conversation with Katie at the cabinet window. She allowed
Dr. Child to count her pulse; it was about seventy-two per
minute, and perfectly natural. She also permitted him
to see her tongue, and asked if he thought she was "right
Well."




44             THE HOLMIES AFFAIR.
MIr. Owen was of the opinion that the "Katie King," or
"Annie Morgan," who thus appeared, was identical with the
spirit who for three years communicated through Miss Cook
in London. There were many circumstances, however, that
threw doubt on the identity. The features were unlike those
of the London Katie. In London the Holmeses, one or both,
had been proved to possess remarkable medial powers; but it
was also charged that they would sometimes eke out their
manifestations with imposture. It will be seen further on
in my narrative (page 114) that both Mir. Owen and Dr. Child,
having encountered what seemed to them doubtful features
in the phenomena, withdrew their confidence and publicly
expressed their dissatisfaction. When we consider that they
had been forewarned by English investigators that frauds
might be anticipated, the wonder is that they should have
been so over-sanguine in their expressions of confidence under
the circumstances. That genuine phenomena were given,
however, there is now every reason to believe. The whole
subject of spirit materialization was thrown under a cloud
for a time by the conflicting statements growing out of the
Holmes affair. But as the phenomena through other mediums
were multiplied, and test conditions were adopted, and the
number of witnesses greatly increased, the affair gradually
dwindled into insignificance.
In weighing charges of imposture, it should be borne in
mind by investigators, that however the ignorant may scout
and ridicule the idea, it is nevertheless probable that under
certain inharmonious conditions such mischievous spirits may
be attracted as will force an unconscious medium to do things
automatically which, to the inexperienced, look like deliberate frauds on his part. The more we study the phenomena
the larger becomes our charity for the sensitives through
whose peculiar receptiveness to influences good or bad the
wonders are wrought.
The power of spirits to reproduce simulacra of persons who
have passed from the earth-life suggests the question, How
far can we be assured of the identity of any spirit, let the




QUESTION OF IDENTITY.                   45
tests be what they may? We have not yet arrived at that
stage of enlightenment that would enable us to reply confidently to this inquiry. The John Kings and the Katie Kings
who have come in the full form, and conversed with mortals,
have not yet given proofs of their identity, that can be substantiated by documentary evidence. In claiming to have
been Sir IIenry Mlorgan and a contemporary of Raleigh, John
King does not give us such minute corroborative proofs as
must be had before his declaration can be accepted.
There is much that is yet a puzzle in the language and action of this class of materialized spirits. -Ilow far they are
limited in their mental operations and in their recollections
by the act of materialization, or how far by the intellectual
horizon of the medium, is still a question. In other cases,
proofs of identity, both mental and physical, satisfactory to
the recipients, have been given, as Mr. Hazard, Mrs. A. A.
Andrews, and others from whom I have quoted, testify.
It is satisfactory to discover that the further we proceed in
investigation the more apparent does it become, that if there
are deceptive, frivolous, immature spirits, there are also those
who are sincere, intelligent, affectionate and earnest in their
efforts to do good. The great majority, as in this world, are
of the unintellectual sort. Perhaps the development of a
spiritual sense in ourselves is needed before we can have a
confirmation, that can be conclusive, of identity. Perhaps,
under mortal and spiritual limitations as they now are, we
can have only an approximate assurance. The science of
Spiritualism being still in its infancy, we may hope for more
light on this question.
As for the Orthodox notion that "the devil is the only
spirit authorized to communicate with the laity," and that all
spiritual communications that do not come through certain
prescribed channels are Satanic, this will hardly weigh with
people of common sense engaged in a strictly scientific investigation.
"Nothing is so brutally conclusive as afact," says Broussais; and, therefore, facts must win in the long run. The




M6               TRY THE SPIRITS.
truth itself, and not our mere conceptions of what ought to
be true, must ultimately prevail.
Meanwhile we see the significance of the caution to us to
"try the spirits;" to try them  not by conjuration through
this or that name, however sacred, but by our reason, the purification of our motives, and the singleness of our aspirations
for the truth.
Plainly it is not the proved law of our being, that we should
surrender to any one, mortal or immortal, the custody of our
individuality, our reason, and our self respect. Every earnest
and rational spirit, whether in the flesh or out of it, at the
same time that he has relations to the universe, and the universe to him, would seem to be impelled by the environments,
the restrictions, and the varied experiences to which lie is
subjected, and by the fallacies with which lie soon finds that
all human teachings and interpretations are mixed, to exercise his own reason, to discipline his own powers, and to dcvelopc his own individuality; and, while courting all good
influences, to resist the dictation of those who would constrain him, by aught else than appeals to his sense of right,
to adopt their opinions or walk in their ways.
" Think as 1 do, or drink the hemlock," embodies in words
the monster sin that is not confined to mortals or to ancient
Athens. As there were spirits of old who would try to force
a way for their authority by a " Thus saith the Lord," so there
are spirits now who claim a divine infallibility when they can
find dupes to heed them.
Spiritualism enforces upon us the fact that in being loosened by death from this exterior husk we call a body, the veritable man is not greatly changed. With a corresponding organism of subtler elements, lie starts on his new career from the
vantage-ground, low or high, which he has attained to here.
Condition follows character; and the spiritual environments
which our prevailing thoughts and affections, our noblenesses
or our meannesses, have created for us ill this life, will impart
their beauty or their deformity to cur objective surroundings
on our entrance into what is now to us the unseen world.




ADDRESS BY JOHN KING.                  47
CHAPTER IV.
The news of the manifestations through Mrs. Andrews, at
Moravia, N. Y., was received by Spiritualists in England
with some incredulity, accompanied by a wish to ascertain if
similar phenomena could be had through their own mediums.
Accordingly, several of these began to sit for spirit forms.
The faces appeared at the seances of Mrs. Guppy, and subsequently Messrs. Herne and Williams succeeded in obtaining
these manifestations at dark circles, the spirits manufacturing
a light of their own, which they held in their hands to show
themselves by.
Certain phenomena in the presence of Miss Florence Eliza
Cook, a young lady of fifteen, daughter of a member of the
Dalston Association of Inquirers into Spiritualism, began to
attract attention in England the latter part of the year 1871.
The spirits producing these manifestations claimed to be
john and Katie King, and their daughter Katie; but Morgan,
they said, was their true earth-name; and Katie, on several
occasions, would sign herself, Katie King, properly Annie
Morgan.
At numerous seances in America, and at those of Herne
and Williams, in England, spirits calling themselves John
and Katie King have frequently manifested themselves. The
name King would seem, for some reason, to be a favorite one
among the class of spirits giving physical manifestations.
"John King" used to make himself audible, at an early
period, at the sittings of the Davenport Brothers; and, subsequently, at those of Jonathan Koons, in Dover, Athens Co.,
Ohio, where he once made a long address, written by a spirit
hand supposed to be his own, in which he calls himself, a
"servant and scholar of God," and says: " We know that our
work will be rejected by many, and condemned as the production of their King Devil, whom they profess to repudiate,




48        MR. WILLIAMS'S MEDIUMSHIP.
but do so constantly serve by crucifying truth and rejecting
all that is contrary to their own narrow pride and vain inaginings."
In manifesting himself through the English mediumsi, John
King claimed to be identical with this spirit, and it cannot be
denied that a certain unity of speech and character has distinguished hlim on these occasions. He asserted that his name
on earth was Sir IIenry Morgan, and that he was a contemporary of Sir Walter Raleigh.
The 20th of March, 1873, at a sitting in London, of which
full particulars are given by the well-known publisher, Mr.
James Burns, in "Human Nature," for April, 1873, the spirit
claiming to be John King manifested himself in a materialized form so successfully that a sketch was made of him by a
skillful artist. The seance took place in the dayliglit, Charles
E. Williams being the medium. This sitting was followed
by another the next week (MIarch 27th), when John King appeared visibly, as before, as solid and material as an ordinary
human being, while the medium's hands were held by MIrs.
Burns, and he sat entranced in his seat.
On this last occasion the spirit spoke aloud, saying: " You
wen't doubt any more, will you? It is God's truth, is it not?
It is a glorious truth. God bless you! It is. God bless you!"
HIaving more than satisfied the sitters, he withdrew inside the
cabinet, but returned to the aperture to renew the colloquy.
While Mrs. Burns dragged the medium's hands through the
door of the cabinet into full view, Jollhn King also showed his
at the window: the test was complete.
Of the sincerity and intelligence of Mrs. Burns, no one who
has made her acquaintance, as I have, can doubt.
Tihe genuineness of the mediumship of Mr. Williams has
been tested by Prince Wittgenstein and others, who have satisfied themselves of the objective appearance of "John lKing "
and his wonderful lamp. Even Serjeant Cox admits that lie
has found Mr. Williams "most trustworthy." On the 14th
of May, 1874, at a seance hleld at the house of Mr. Chinnery,
in Paris, 52 Riue de Rome, when John King with his lamp




STRANGE PROCEEDINGS.                   49
was seen, a young man rushed forward to seize the spirit.
The latter eluded his grasp, leaving behind only a small portion of the drapery which covered the form. A light was
struck, and the medium was found entranced in his chair.
He was searched, but nothing in the slightest degree suspicious was discovered. What had become of the drapery? The
integrity of 3Ir. Williams was fully vindicated.
At some experiments at Mr. Cook's house, April 21st, 1872,
of which Mr. W. II. HIarrison, editor of the London Spiritualist, has given an account, a dark seance for the voices was
held, MIiss Cook and Mr. IIerne being the mediums. The following remarkable incident occurred: A tapping was heard
upon one of the window panes; the bar of the shutter was
unlocked and taken down, and the shutter opened, and John
King's voice said: "Cook, you must take that plug out of
the gutter, if you do n't want the foundations of your house
sapped. The gutter is stopped up." On examination this
proved to be true. It had been raining, and the area was full
of water. Nobody inside the house knew of this until told in
this remarkable way.
"Strangely human all this!" you will say; "so strangely
human, that we think there must have been a human personator of the spirit!"  flut, as I shall have stranger things
than this to relate by and by, I will only pause to remark
that the incident is in full harmony with occurrences the confirmation of which, under test conditions, is ample.
WVe now approach the early manifestations through Miss
Cook, in whose presence the phenomena eventually became
so marked. On the 22d of April, 1872, a seance was held at
which Mrs. Cook, the children, and the servant were witnesses. In the endeavor to abolish dark seances. Mr. IIarrison had made experiments with different kinds of lighlt.
lie had tried, at Mr. Cook's house, a phosphorescent liglht,
made by coating the inside of a warm bottle with phosphsphorus
dissolved in oil of cloves, and then letting in the air.
The oil was left at 5Mr. Cook's, as will be learnt by the following passage from a letter from  Miss Cook herself to Mr.
4




50          LETTER FROM MISS COOK.
Harrison, under date of April 23d, 1872. I quote the passage
because it is interesting as giving us some notion of the intel
lectual calibre of the writer, 5Miss Cook, who was soon to become so famous as a medium:
" Yesterday afternoon Katie told us that if we liked to put
up a caoinet of curttins for her, she would try to show us
sometlling, but as I was not developed enough for her to take
enough phosphorus from me to show her face by, we were to
give her some of your phosphoric oil. I was delighted, and
at half-past eight yesterday evening all was ready. Mlamnma,
auntie, the children, and the servant stood on the stairs. I
was left alone (not in my glory, for I was very frightened)
inside the breakfast-room. Katie began by giving mamma
some fresh ivy leaves; none were in our house or garden of
the size she brought. A hand and arm with a white sleeve
came to the opening holding the bottle of oil; then, at the
lower opening in the curtain, came a face, unveiled, the head
covered with a quantity of pure white drapery. Katie held
the bottle to her face so that all outside could see her plainly.
She remained for quite two minutes. It was an oval face,
straight nose, bright eyes, and a very pretty mouth. She
again came to the opening, her lips moved, and at last she
spoke. All outside could see her lips moving; she talked
with mamma some few minutes. I could not see her face
plainly, so asked her to turn and show me. She said,' Of
course I will,' came to my chair and bent over me. She was
materialized only to the bust. From there she went into a
cloud, slightly luminous. She told mamma to look at her
carefully, and made the observation that' she knew  she
looked most unearthly.' It was indeed very startling. I was
too frightened to move or call out when she came near me.
She used no tubes for speaking. The last time she appeared
she stayed quite five minutes, and directed mamma to send to
you, asking you if you could come here one day this week....
Katie King filished her seance with' God bless you all. I am
so pleased to show myself.' "
On the occasion here referred to by Miss Cook, the face of
Katie King was described by Mrs. Cook, as " looking white
and deathlike, while her eyes were fixed and staring, as if
made of glass."
At a stance at Mr. Cook's, April 25th, 1872, Katie made
several efforts to materialize a form. Mr. V. II. Harrison
was present. IIe has given a curious description of some of
the performances. The medium, Miss Cook, sat in a dark
room. A scraping noise was heard; Katie had some spirit
drapery in her hand, which she rubbed down over the medium
to collect some of the "influence " used by spirits in materi.




KATIE AND HER MEDIUM.                       51
alization. A conversation, in low tones, varied with an occasional scraping noise, then took place between Florence Cook
and the spirit:
Miss Cook-Go away, Katie; I do n't like to be scraped.
LKatie-Do n't be stupid. Take that thing off your head and look at me.
(Scrape, scrape.)
Miss Cook-I won't. Go away, Katie; I do n't like you. You frighten
me.
Katie-Do n't be silly. (S&rape, scrape, scrape.)
Miss Cook —I won't sit for these manifestations. 1 do n't like them.
Go away.
Katie-You are only my medium, and a medium is nothing but a maclhine. (Scrape, scrape.)
Miss Cook-Vell], if I am only a machine, I do n't like to be frightened.
Go away.
Katie-Do n't be stupid.
Mliss Cook, who as yet had not been entranced by the spirit,
said that the spirit's head and shoulders were materialized;
but below, her form melted into thin air. Katie would be
sometimes high up and sometimes low down, so that the bust
nearly touched the floor, in which position she looked "moat
unearthly."  It sometimes appeared as if a head were "wandering about with no legs or body, visible or invisible."
At the next sitting Miss Cook was entranced by the spirit,
and a little benzoline lamp was used for seeing the materialization. The spirit would cry out "higher," or "lower," as
she wanted the light adjusted. Mlr. Harrison gives the following interesting account of what occurred:' RKatie's face came out, all the r6st of the head being bandaged round with white,'in order,' she said,'to keep the
power by which she materialized herself from passing away
too quickly.' She said that only her face and not all her head
was materialized. This time all present had a good look at
her, and saw her features. It was remarked that her eyes
were closed. Each time the face came out for, perhaps, half
a nminute. Afterwards she said,'Willie, see me smile,' and,
again,'see me talk,' suiting the action to the word. Then
she said,'Now, Cook, turn on the light.'
"The lighlt was turned fully up, sending a bright glare
uponi the face for an instant, and for the first timne Katie Kilng
was clearly seen. She had a young, pretty, happy face, and
sparkling eyes, with some little mischief in them. It was not
ghastly, as wllhen 3Mrs. Cook and fallily saw it, on April 22d,'because,' said Katie,' I know now how to do it better.'
"llWhen her face in its natural colors was seen in full
light, nearly all the observers said,' We can see you all right
now, Katie.''Well, then,' said she,'clapl' Accordingly,




.52          KATIE AND HER MEDIUM.
there was a shower of applause, in which Katie joined by
thrusting out her arm and hand, holding a fan taken from the
mantelpiece; with the fan she began to gleefully beat the
wall outside the door, and to ring the bells hanging above the
door.
"During the interval of one hour for supper, Mr. Thomas
Blyton came in, and he was present at the next sitting. Katie
showed herself as before. Once she said,'Put out the light,
and strike a match when I call.' This was done, and at the
moment of the striking of the match, her face was again seen
for an instant in a full light. She showed her face a second
time in the same way. Once she said,' Cook, don't gaze at me
too fixedly; it hurts me.' On another occasion she said,' The
light hurts me; it makes me feel tired.' All along she was
very careful in adjusting the amount of light, and the distaLce of the sitters from the curtains. Now and then she
said,'Sing, sing, all of you.' Singing evidently helped her
as much as at an ordinary seance.
" She threw out about a yard of white fabric, but kept hold
of it by the other end, saying,' Look, this is spirit drapery.'
I said,'Drop it into the passage, Katie, and let us see it melt
away; or let us cut a piece off.' She replied,'I can't; but
look-here!' She then drew back her handl, which was above
the top of the curtain, and, as the spirit drapery touched the
curtain, it passed right through, just as if there were no resistance whatever. 
"She then threw it out again, and again the yard of
drapery passed through the curtain. It was a clear case of
something which looked like solid matter passing through
solid matter, and we all saw it. I thi,;k that at first there
was friction between the two fabrics, and that they rustled
against each other; but that when she said' Look here!' some
quality which made the drapery common matter was withdrawn from it, and at once it passed through the common
matter of the curtain, without experiencing any resistance."
Mr. Blyton, in a published communication, confirms all that
is reported as occurring in his presence, by Mr. Harrison.' At times, when speaking," says Mr. Blyton, " Katie's features were very natural atld human. On our requesting to
see a piece of the white drapery, the spirit held out a strip
from the opening, resembling muslin in appearance. On her
withdrawing her arm and hand, this 2white spirit drapery disappeared through the curtain. This passing of the drapery
through the curtain was repeated several times."
As Miss Cook's mediumship grew in power, she was placed
above the temptation of exercising it for gain. Mr. Charles
Blackburn, of Manchester, with a, wise liberality, and in the
cause of science, supplied the means for this.




KATIE WALKS FORTH.                    53
For a long time only a feeble light was permitted at the
manifestations of spirit forms. The face of the spirit would
be covered with white drapery, the chief use of which was
said to be to economize the power by enabling the spirit to
leave part of the head unmaterialized.
As the developments went on, Katie began to exhibit not
only the whole of her bare face, but her hands and arms, in a
strong light. In these early stages, Miss Cook was almost always awake during the manifestations; but sometimes, when
the weather was bad, or other conditions were unfavorable,
Katie would entrance her, the purpose of which was simply
to increase the power, and to prevent the mental activity of
the medium from operating as an interference. After a time
Katie never appeared without the medium being in a trance.
Some sittings for recognizable faces were had in the presence of Miss Cook; but they began, as did Katie's manifestation, in a weak light, and were imperfect. They were abandoned, therefore, for the more marked phenomenon in which a
certain success had been won. Two instances, however, in
which recognizable faces were presented through Miss
Cook's mediumship, occurred, and seem to have been well
authenticated.
At a sitting at Hackney, Jan. 20th, 1873, Katie changed
her face from white to black in a few seconds, several times;
and to show that her hands were not mechanically moved,
she sewed up a hole in the curtain. On the 12th of March,
at Hackney, Miss Cook's hands being tied and sealed, Katie, with her hands perfectly free, walked out of the cabinet.
A month or two later, several photographs were taken of
Katie, under strictly test conditions, and by the magnesium
light.*
Thus it was not till after many imperfect trials and partial
materializations, accompanied with very gradual developments of increasing force, that the spirit Katie, in the full
hunlan form, and habited in white, as represented in her
"Au account of these sittings, by Mr. J. C. Luxmoore. Justice of the
Peace for the County of Devon, may be found in the London Spiritualist
of May 15th, 1873.




54           DR. GULLY'S TESTIMONY.
photographs, came forth in the light from the cabinet, and
walked about the room before a semi-circle of spectators.
Dr. J. MI. Gully, formerly of Great MIalvern, England, a
thoroughly experienced physician and a careful investigator,
under date of July 20th, 1874, writes me as follows:
"To the special question which you put regarding my experiences of the materialization of the spirit-form, with Miss
Cook's mediumship, I must reply that, after two years' examination of the fact and numerous seances, I have not the
smallest doubt, and have the strongest conviction, that such
materialization takes place, and that not the slightest attempt at trick or deception is fairly attributable to any one
who assisted at Miss Cook's seances.
"That the power grows with use was curiously illustrated
by the fact that, for some time, only a face was producible,
with, occasionally, arms and hands; with no hair, and sometimes with no back to the skull at all-merely a mask, with
movement, however, of eyes and mouth. Gradually the whole
form appeared-after, perhaps, some five months of seancesonce or twice a week. This again became more and more
rapidly formed, and changed, in hair, dress, and color of face,
as we desired.
"The voice came long before the whole form of the body,
but was always husky, and as if there was a whispering catarrh; save when she joined us in singing, when she gave out
a most lovely contralto.
"The feel of the skin was quite natural, soft and warm;
her movements were natural and graceful, except when she
stooped to pick up anything from the floor, when it seemed
as if her legs as well as her trunk bent backwards.
" When that photograph* was taken, I held her hand for at
least two minutes, three several times, for we sat three times
for it on one and the same evening; but I was constrained to
close my eyes by reason of the intense magnesium light
which shone directly upon me; moreover she desired that
T'ie well-known published photograph, in which Katie is renresented
Btanu ing with Dr. Gully sitting at her side and holding her hand.




DR. GULLY'S TESTIMONY.                  B&
none of us would gaze at her whilst the lens was directed upon her.
" I believe that much information might have been obtained
from her concerning the outre-tombe, but the circle seemed always bent on talking chaff to her, complimenting her, and iudulging in ordinary inconsequential conversation; for only
on one or two occasions was I (who hate all the nonsense
that was said to and by her) able to put a few questions on
the subjects about which every thoughtful Spiritualist is naturally anxious.
" It may be questioned whether these spirit beings can convey anything like an accurate idea of their state and powers;
but I believe.that, just as their power of physical manifestation augments with use, so would their power of mental communication increase were an intelligent curiosity always presented for their sympathetic reply. In fact, I believe that if
less idle and more serious curiosity was felt by the circles,
spirits of a higher and more powerful character would sympathetically come and teach by vocal words, written words,
inspired words.
"So soon as a man has convinced himself of the reality of
the spirit-presence, and the absence of all deception, he
should, I think, use all his will power to place his own spirit
in a state of reception for spirit knowledge, and feel assured
he will get it. Physical manifestations are the alphabet of
the subject, and if Spiritualism went no further it would do
but little for humanity.
"But I quite believe in your suggestion, that, carried out
to its consequences in thought and sympathy, it is destined to
abolish a thick cloud of darkness which at present renders all
religions more or less superstitious, and all philosophy a mere
circle; and to substitute a light which will enable the mind in
a body to hold communion with minds whose freedom enables
them to see the workings of Great Cause and Great Effect,
and so to bring forth a philosophic religion; whilst philosophy itself will be able to look ever onwards instead of going
round and round, as it has done from Plato to Mill, tedious
to study, and barren of result."




5iG6       MR. COLEMAN'S TESTIMONY.
Similar materializations to those through Miss Cook had
taken place not unfrequently in America, at seances where
the light was very dim.  Mr. Home, Mrs. Mary Hardy,
Iessrs. Bastian and Taylor, Mrs. MIaud Lord, Mrs. Jennie
Lord Webb, and others had, while sitting in the dark or in
twilight, satisfied many of the presence of materialized spirits,
who made themselves felt and heard, if they could not be distinctly seen. The materializations through Miss Kate Fox
had satisfied Mr. Livermore, Dr. Gray, and Mr. Groute of the
objective reality of the appearing forms.
But tile bold and startling manifestations through Miss
Cook, occurring in the light, and in the presence of a dozen
or more spectators, were peculiarly impressive and satisfactory; and I give prominence to her case on this account. The
manifestations, after the initiatory experiments had been
made, were conducted under strict test conditions, and in the
presence of persons of well-known character and intelligence,
whose single object was the establishment of the truth; the
apparition, being visible under the most powerful light, and
solid to the touch, could be subjected to tests which were
eventually supplied by scientific men and found satisfactory;
and the medium, being exempted from all necessity of asking
pay from the investigators, was comparatively independent
and free in allowing the manifestations to take'their course.
At a sitting at Mr. Luxmoore's, Nov. 18th, 1873, a witness,
well known to me personally, Mr. Benjamin Coleman, was
present, and from his account I have abridged the following:
The seance was given in the large drawing-room, in which
an ordinary fire was kept burning throughout the evening.
The small drawing-room, separated by sliding doors, was appropriated as a cabinet, and a dark curtain was hung between
the open parts, by which alllight was excluded. A lamp was
placed on the table of the audience room, where there was a
fire, and at no time was it dark. The fourteen ladies and
gentlemen, who formed a horse-shoe circle in front of the cabinet, could see each other the whole evening.
A low chair was placed in the cabinet, upon which Miss




MR. COLEMAN'S TESTIMONY.
Cook, the medium, was seated; and Mr. Coleman and Mr.
Blackburn were invited by Mr. Luxmoore to see her secured.
Her hands were tied together with tape, the ends of which
were sewn and sealed with wax; and then the tape was
passed around her waist, and tightly knotted and sewn, and
sealed again. The tape was then passed through a staple in
the floor, leaving a slack of about a foot, and there knotted
again. Thus it was impossible for Miss Cook to move from
her seat more than a few inches.
The ties were all found secure, and the line of tape undisturbed, after the seance; and even had this precaution not
been taken, the fact that, the instant Katie disappeared, the
medium was found tied and differently clad, and asleep in her
chair, would have satisfied any reasonable person that there
was no trick or attempt to deceive. Whatever the figure of
Katie might be, it evidently was not Miss Cook.
The figure-of Katie entered the room. She was clad in
a loose white dress, tied in at the waist, having long sleeves
terminating at the wrists, with a close hood on her head, long
lappets hanging over her shoulders, and her hair closely
banded.
She at once saluted each of the company in turn, first asking the name of the only stranger unknown to the medium.
MIr. Coleman asked Katie if she had shoes and stockings on.
She said, "No," and at once drew aside her dress, and showed that her feet were naked; and to satisfy all, she raised one
foot on to the dress of Mrs. Corner, in the most natural manner, and said, "Now you can all see that I have bare feet,
can't you? "
There were pencils and sheets of writing paper on the table, and Mr. Coleman asked her if she would be good enough
to write something for him. " Yes, I will," she said, taking
a chair. and sitting down on it. " What shall I write? " Mr.
Coleman said he was engaged in getting up a testimonial to
Judge Edmonds, and perhaps she might have something to
say to him.
Upon this Katie raised one knee, and commenced writing;




158       PRINCE EMILE'S TESTIMONY.
but, finding the position uncomfortable, asked for something
hard "to rest the paper upon." This being supplied, she
wrote off the following letter:" MY DEAR FRIEND-YOu have asked me to write a few words to you.
I wish you every success with regard to Judge Edmonds's testimonial.
He is a good man, and an earnest worker. Give him my affectionate
greeting. I know him well, although he does not know me. My power,is going, so with every good wish,
" I am your sincere friend,  KATIE KING,
" Properly ANNIE MORGAN."
The letter was handed back to Mr. Coleman, who read it
aloud, and then said to her, " I see you have not addressed
it;" she took it back and deliberately folded it upon her knee,
and wrote on the back, "Mr! Coleman."
On his requesting her to let him feel the texture of her
dress, she replied by coming round past the back of Mr. Luxmoore's chair sideways, as there was barely room to pass, and
holding up the dress to Mr. -C.; he took it with both hands,
and pulled it, and it was to all appearance, in substance, as if
it were made of strong white calico. She then passed round
the circle and shook hands, by gently touching the hands of
each. Both her hands and her face throughout the s6ance
were of a perfectly natural color, the reverse of pallid; her
cheeks were red, and hands decidedly so; in fact, her whole
appearance was that of a gentle and graceful young woman.
She stooped down to pick up two sheets of paper which were
in her way whilst crossing the room, and stepped aside to lay
them on the table.
"This completed," writes Mr. Coleman, "the impression,
which all must have felt, that we had been for an hour and a
half holding intercourse with an intelligent living woman,
who glided, rather than walked about, and who showed by
Jher constant watchfulness of the medium, that there was the
tie to which she was bound. It was altogether a marvelous
exhibition."
Prince Emile of Sayn Wittgenstein, who was present at a
seance at Mr. Luxmoore's, December 16th, 1873, published in
the Revue Spirite, of Paris, an account of it, which was trans



PRINCE EMILE'S TESTIMONY.                  59
lated by Dr. G. L. Ditson, from whose version I quote most
of the following:
"The gauze curtain of the cabinet was agitated, and a
naked arm was thrust forth and made a sign. Then the right
side of the hanging was opened, giving us a view of an apparition of ravishing beauty. She stood erect; the right arm
was across her breast, the other fell at her side, holding the
curtain. She seemed to review the persons present. It was
the spirit of Katie, a thousand times more lovely than her
photograph.
"I had before me a young lady of an ideal beauty, supple,
elegant, and clad in most graceful drapery, with chestnut
locks visible through her white veil. IHer robe, trailing like
that of an antique statue, entirely covered her naked feet.
Iler arms, of surpassing beauty, delicate, white, were visible
to the shoulders. Their attachment to the body was finely
statuesque; and the hands, a little large, had long, tapering
fingers, rosy to the ends.
"Her face was pale and rather round than oval. Her
mouth, smiling, showed beautiful teeth. Her nose was aquiline; her eyes were very large and blue, almond-shaped,
shaded by long, heavy eyelashes, and having eyebrows delicately arched. And, to conclude, there'was in this apparition
the grace of a Psyche descended from her pedestal.
"Yet this rare feminine embodinient, this faithful reproduction of one many years dead, was soon to evaporate and
disappear like a breath! One might mistake her, seen from
a distance, for Miss Cook; but the apparition was large, with
slender waist, while Miss Cook, though pretty, is much smaller, and her hands are not as large as Katie's. There could be
no mistake: they were two distinct personalities.
" The apparition seemed to regard me with curiosity, and I
saw in her something that renlinded me  of a spectre, and that
was the eye. It was as beautiful as possible, yet it had a
haggard, fixed, glassy expression; but in spite of that, with
mouth smiling, with bosom heaving, she seemed to say,'I am
happy to be a moment aniong miortals.' She then remarked,
in a sort of tremulous whisper, but with infinite grace,' I cannot yet go far away from mily medium, but soon I shall have
more force.' When she was not fully understood, she repeated her words with infantile impatience.
" I asked to be favored with a siglht of her foot; she gracefully raised her robe to comply with my request, and, when
being solicited to show more of it, the robe was lifted to the
ankle, and I saw a delicate foot, like that of an antiqus
statue, white, plump, lovely as a child's, high and arched, the
toes finely attached, and of a purity of design irreproachable;
but all this ensemble was as if of one piece, and the real life
was wanting.
"Katie King talked, laughed, chatted pleasantly with those
present, calling each one by name with a roguish, infantile,
defiant vivacity; gesticulating with her right hand as do the
women of the Orient, with the movement of the fingers and
curvature of the hand peculiar to that people; accenting her




60           DR. SEXTON'S TESTIMONY.
words with the most gracious movement of her head; often
with gentle modesty gathering her veil about her neck; in a
word, in everything, in her features, form, costume, gestures,
giving an impression of the women of the Levant that could
not be mistaken.
" A man of little intelligence, who was present, having addressed some rude words to Katie, she crumpled some paper in
her hand, and threw it at him with an expression of disdain."
As an evidence of the spirit's clairvoyant powers, Prince
Wittsgenstein sends the following to the London Spiritualist
of July 10th, 1874, in a letter from  Nieder Walluf, on the
Rhine:
"A very striking fact, in direct writing, was recently obtained by Miss Cook, at my request, putting my sealed letter
at night on her dressing table, with soine pencils and sheets
of paper near it. The letter, closely sealed by me, was further put into a second envelope by Mr. William Crookes, who
also sealed it several times with his private signet.
" When it was sent back to me with Katie's answer, his
seals, as well as mine, were quite intact.
" Katie copied the contents of my sealed letter to her, word
for word, without a mistake or omission, on a separate sheet
of paper. She also wrote an answer to me, with the following postscript:
"' I have given a copy of your letter, dear friend, to show you I have
really read it. I must trust to your good nature to excus. any errors, as I
have never done anything like this before.-A. Morgan, or Katie King.' "
Dr. George Sexton was for many years one of the most
earnest of the secularist teachers, and an energetic lecturer
against Spiritualism and all other forms of belief in a future
life. After fifteen years of skepticism, during which, however, he did not disdain to investigate, the needful evidence
came. In his own house, in the absence of all mediums other
than-those members of his own family and intimate private
friends in whom mediumistic powers became developed, he
got evidence of an irresistible character that the communications came from deceased friends and relatives.
Dr. Sexton's first atter dance on the manifestation through
nMiss Cook, took place at Mr. Luxmoore's, Nov. 25th, 1873.
The usual precautions for the satisfaction of skeptics were
taken. Tied as she was, it seemed to him impossible for Miss
Cook to remove from her seat more than a few inches. We
quote the concluding portion of his testimony:
"The seance commenced, as is usual, with singing. The




DR. SEXTON'S TESTIMONY.                  61
lights were turned down, but not so low as to prevent our seeing each other most distinctly, and being eye-witnesses of all
that was taking place in the room. The medium speedily became partially entranced, hands were shown at a small aperture
at the top of the cabinet, and Katie gave indications of being
present. Soon after, the curtain was moved aside, and the
full form of the spirit, dressed in white, was distinctly seen
by all present.
" IKatie requested me to ask her questions, which I did continually for at least half an hour. These questions were
mostly of a semi-philosophic character, having reference
mainly to the laws and conditions under which spirits assume
materialized forms, and such, therefore, as it is very questionable whether a young lady like the medium would have been
able to answer. They were all replied to so satisfactorily
that more than one well-known and highly-educated Spiritualist present stated that they had obtained information
which they had previously often wished for, but could not
procure.
" The spirit form came out of the cabinet several times during the evening, and walked about amongst the audience.
She showed her feet, which were perfectly naked, and stamped
them on the floor to prove that she was not standing on tiptoe, this latter fact being a very important one, seeing that
she was at least four inches taller than Miss Cook. Her figure and complexion were almost totally unlike those of the
medium. She came across the room to me, patted me on the
head, and returned. I then asked her if she would kiss
me. She replied she would try to do so. In a few minutes
she again crossed over to me, and kissed me on the forehead
three or four times. I may here remark that although the
sound of the kisses were distinctly heard by all present, and
the attitude of the figure seen, I felt no pressure of the lips
whatever.
" Toward the end of the seance the spirit requested me to
examine the cabinet to see that the medium was still fastened
in her chair. Mr. Luxmoore lifted the curtain, and said,'She
is still there, lying down in the corner.' The curtain was
then dropped again, and I, being on the opposite side of the
room, hiad, of course, not seen into the cabinet. The spirit
immediately inquired,' Did Dr. Sexton see that?' I replied,'No, I did not.''Then,' she said,'come and look; I want
you to see.'
"1 at once crossed over to the cabinet, raised the curtain,
and looked in. There I saw Miss Cook, sitting, or rather lying, in a trance on the chair in which she had been fastened,
knots, seals, and all intact. The seance continued for something over an hour. I may remark that the spirit in the course
of the evening wrote several short notes to persons present.
The following was the substance of the one given to me:'MY DEAR DR. SEXTON-I am pleased you have asked me questions.' Yours, truly,          ANNIE MORGAN.'
"Thus ended one of the most marvelous seances at which
it has ever beea my good fortune to be present."




62          DR. GULLY'S TESTIMONY.
Dr. J. M. Gully, from whose letter to myself I have already given an extract, was for many years at the head of
the well-known water-cure establishment at Great MIalvern,
England, and is known to thousands of Americans as a skillful and scientific physician and a thoroughly estimable gentleman. lie satisfied himself of the genuineness of the manifestations through Mr. Home, several years ago. The 28th
of November, 1873, he was present at Mr. Luxmoore's, at one
of Miss Cook's seances, of which he gives the following account:
" The spirit, Katie King, appeared this time dressed in a
longer and more flowing white dress than usual, the sleeves
reaching to the wrists and bound there, whilst over her head
and face a beautifully transparent veil fell, giving to the
whole figure an appearance of grace and purity which is not
easily conveyed by words.
"' The spirit greeted every one in the circle by name; then
retired into the dark room, where she was heard moving
heavy furniture about, and talking to the medium who was
sealed and bound as usual. She then brought a large bowl
into the circle and gave it to the hands of a sitter. Afterwards she brought a low chair, or prie-dieu, out of the dark
room, and placed it wholly in the circle,, sat down upon it,
and desired that the sitters should sing, but not loudly, as
she would try to join them, which she did with the clear contralto voice which she has several times exhibited. It is impossible to convey the impression of that voice issuing from
an inhabitant of the outre-tombe!
She then begged that all would join hands in order that she
might get all the possible power for what she wished to do,
and whilst we, the sitters, did so, she retired for a minute or
two to get fresh power from her medium, returned, and then
deliberately walked around the entire circle (composed of
fourteen persons) and touched each Qne in turn, some of the
ladies on the cheek, the men on the hands; one man she told
to put out his hand and she would show him that she could
press it, which she did. The circle occupied a great portion
of a large-sized drawing-room. She then desired to be questioned, and somethinglike this colloquy took place:
"' Is it possible for you to explain to us what are the powers or forces you employ in materializing and Dlissolving your
form?'' No, it is not.'' Is it electricity, or does it bear any
resemblance to it?'''No; it is all nonsense what th:y talk
about electricity.'' But have you no namne or mode of conveying it?''It is more like will-power than anything else; in
fact, it is the will which is at the bottom of the power I exercise.''Wllhen you disappear where is it to?'' nto the medium. giving her back all the vitality 1 took from her. WVhen I have got
verly much power from her, if any one of you were to take her
suddenly round the waiest and try to carry her, you might kill




THE FACTS TOO MARVELOUS.                   63
her on the spot: she might suffocate. 1 can go in and out of her
readily, but, understand, I am not her-not her double; they
talk a deal of rubbish about doubles; lam myself all the time.'' When you dissolve, which part disappears the first,'the body
or the dress?''The body, of course; its material power oes
back to her, and then the dress goes into its elements.' Do you
think one in the flesh can ever appreciate the powers you use
inl manifesting?'' No; you never can.''You speak of being
yourself, and not a double of the medium-who were you
when in the flesh?'' Iwas Annie Morgan.''Were you married?'' Yes; but do n't talk of that.' (At this she retired behind the curtain, apparently either hurt or grieved at the
question, a state she has exhibited before when questioned
about her married life.) She speedily returned, and was
asked,' Have you a husband now?'' Of course Ihave.''Can
you give us any idea under what reign you lived?''I left
the body when'Iwas tzoenty-one years old, and I lived in the
latter part of the reign of Charles L, during the Commonwealth,
and to the early part of the reign of Charles IT. I remember
the high eaked hats of the CJommonwealth and the broad hats of
Charles Y. and Ir.; the short hair of the ment, but Cromwell's
was not short.' "
" At this point the time which had been agreed on as the
utmost that could be given, having the health of the lnedium
in regard, was reached, and, although the spirit expressed a
desire to remain longer, she retired on Mr. Luxmoore's insisting on it, and the s6ance terminated.
"It is not always, nor even often, that the spirit Katie is
in the humor to give us information of her present and past
hlistory, such as the above, and it has occurred to me that she
declines it because she has been accustomed-too much, in my
opinion-to jokes, and what might be called' chaffing' from
the circle, and this probably is more to the taste of a spirit
who, as she has herself stated, is not by any means in a highly spiritual sphere. But this may be mere speculation on my
part. "
Notwithstanding the confidence of these and many other
intelligent parties in the genuineness of the manifestations
through Miss Cook, the phenomena were so extraordinary
that doubt, even among confirmed Spiritualists, would frequently be excited. That a spirit, palpably materialized or
reincarnated, could come into the presence of mortals, that
she should be undistinguishable in appearance from a human
being, that she should allow herself to be touched, write letters before the spectators, converse fluently and audibly, and,
in fact, show all the traits of an average and somewhat petulant young woman, and then disappear at once, on reentering
the cabinet, naturally awakened an amazement akin to disr'ust.




64       SEIZURE OF THE SPIRIT-FORM.
Although the faces of Miss Cook and Katie were much
alike, it was found, on close examination, that there were
marked differences, varying in degree at different times.
The hair of the two was decidedly unlike; that of Miss Cook
being dark, and that of the spirit of a light auburn or brown.
That the hair of the latter was not false was proved by tracing it back to the scalp. This was done by Prof. Crookes,
and also by Mrs. Florence Marryat Ross-Church. Specimens
of the spirit hair have been subjected to the microscope, and
found to be genuine hair, though rather coarse for a woman.
The spirit-form was repeatedly measured and found to be, in
its bare feet, taller by from two to four inches than Miss
Cook. Other points of difference were noticed; but it is unnecessary to dwell upon them here, inasmuch as the distinctive individuality of Miss Cook and Katie was subsequently
proved by irresistible tests.
Mr. Coleman suggested the theory that Katie was the double,
or, as the Germans'call it, the doppelganger, of the medium;
but he was soon led by Professor Crookes's decisive experiments to abandon the idea.
While even among Spiritualists the element of skepticism
was thus at work, an incident occurred at a stance at Mr.
Luxmoore's, December 9th, 1874, which seemed to be, for the
moment, a triumph of the skeptics. In violation of the conditions of the seance, Mr. Volckman rose from his seat and attempted to seize the supposed spirit. She glided fromn his
grasp, however, and Miss Cook was soon afterwards found
tied as she had been left.
This occurrence served only to confirm belief in the genuineness of the phenomena, for it drew forth testimonials from
many in behalf of the reliability of the medium. Mr. Henry
Dunphy, a barrister, and well known man of letters, who
was present at the attempt, published in the February number of London Society (1874) an account, from which we
quote the following:
" I was seated between Lady Caithness and Mr. Blackburn,
holding a hand of each. The apparition appeared several
times and came out into the centre of the room. It was ar



MR. TAPP'S TESTIMONY.,65
rayed in a long white dress with a double skirt, had naked feet,
and wore a veil over the head ard falling down below the
waist. Count tde Poinar asked whether lie miight approach it;
and, having obtained permission, left the circle and walked
straight up to it. Katie held out her hand, which he took,
and subsequently returned to his seat.
" The apparition then advanced to the portion of the room
farthest from the cabinet, when a person, who to me was a
perfect stranger, jumped up, caught the figure round the
waist, and held it, exclaiming' It is the medium!' Two or
three gentlemen present rushed forward and caught him, and
a struggle ensued. I watched the result with considerable interest, and observed that the figure appeared to lose its feet
and lkgs, and to elude the grasp, making for that purpose a
movement somewhat similar to that of a seal in the water.
Although the person who made the attempt was apparently
well able to hold on to anything he might happen to clutch, the
apparition glided out of his grip, leaving no trace of corporeal
existence, or surroundings in the shape of clothing."
Mr. George Henry Tapp, of the Dalston Association of Inquirers, added his testimony to that of others on this occasion,
and threw light on some mooted questions. He says that the
points, of difference between Katie and the medium were often
remarkable, not only in regard to features, but as regards
height, bulk, &c. The resemblance between the two was at
times hardly perceptible. When he first saw the full form of
Katie she stood five feet six inches high, with her naked feet
fiat on the floor. She was stout and broad across the waist
and shoulders, quite a contrast to her medium, who was much
shorter and petite in person.
Katie has frequently stood by Mr. Tapp, and leaned against
him at s6ances for several minutes together, permitting him
to thoroughly scan her face and figure in a good light. Once
she laid her right arm in his outstretched hands, and allowed
him to examine it closely. It was plump and shapely, longer
than that of the medium. The hands, too, were much larger,
with beautifully shaped nails, unlike those of Miss Cook, who
was in the bad habit of biting her nails.
IIolding the arm of Katie lightly in one hand he passed his
other hand along it fromn the-shoulder. "The skin," lie says,
"was beautifully-I may say, unnaturally-smooth, ljkec wax
or marble; yet the tempcrature was that of the hiealthy human
body. There was, however, no bone in the wtrist, I lightly felt




66           MR. TAPP'S TESTIMONY.
round the wrist again, and then told Katie that the bone was
wanting. She laughed, and said,'Wait a bit,' and after going about to the other sitters, came round and placed her arm
in my hand as before."
This time Mr. Tapp was satisfied. Sure enough, the bone
was there.
In two instances he saw Katie with long ringlets reaching
to her waist, the hair being of a light brown color; while the
medium's hair was cut short, and was not curled, its color being a very dark brown, almost black. Katie's eyes were
sometimes a light blue color, sometimes dark brown; and this
difference was frequently noticed.
On one occasion Katie, on coming out of the cabinet, held
up her right arm, which was of a dusky black color. Letting
it fall by her side, and raising it again almost instantaneously,
it was the usual flesh color like the other arm.
One evening Mr. Tapp made some jesting remark to Katie,
when she suddenly struck him heavily in the chest with her
clenched fist. IIe was startled, and, indeed, hurt by the unexpected blow; so much so, that lie inadvertently caught hold
of her right arm by the wrist.
"Her wrist," he says, " crumpled in my grasp like a piece
of paper, or thin cardboard, my fingers meetiny through it.
I let go at once, and expressed my regret that I had forgotten
the conditions, fearing that harm to the medium might ensue;
but Katie reassured me, saying, that as my act was not intentional, she could avert any untoward result."
In conclusion Mr. Tapp bears the fullest testimony to the
good faith and integrity of Miss Cook and her family.
That some abnormal power was at work in the manifestations through Miss Cook, no intelligent investigator seems to
have denied. Katie would not be gone more than forty seconds at most from the circle, when the curtain of the cabinet
would be drawn, and MIiss Cook would be found waking from
her trance. It was manifestly a physical impossibility for
her to have changed her gown, put on her boots, dressed her
hair and altered the color of it, and, in addition to all this,




MR. CROOKES'S TESTIMONY.                 67
destroyed all trace of the "spirit's" flowing white robes, in
less than a minute.
The question, therefore, reduced itself to this: Does the
mysteriousforce do all these things, after having thrust forth
the entranced medium to play the part of a spirit? What remained now to do in this investigation, was to establish still
more conclusively, and by scientific tests, the separate identity of the two forms.
CHAPTER V.
Early in the year 1874, Prof. William Crookes, F. R. S., a
well-known chemist, discoverer of the metal thalium, author
of several esteemed scientific works, and editor of the Quarterly Journal of Science, undertook the investigation of the
phenomena through Miss Cook.
In a letter dated 20, Mornington-road, London, Feb. 3d,
1874, Mr. Crookes writes: " Miss Cook is now devoting herself exclusively to a series of private stances with me and one
or two friends. The stances will probably extend over some
months, and I am promised that every desirable test shall be
given to me.... Enough has taken place to thoroughly
convince me of the perfect truth and honesty of Miss Cook."
Mr. Crookes began his investigations of Spiritualism as
early as 1869. He endeavored to study the subject in its scientific aspect solely, without any bias from its sentimental or
theological bearings. Under date of Dec., 1871, he says: " I
wish to ascertain the laws governing the appearance of very
remarkable phenomena, which, at the present time, are occurring to an almost incredible extent. That a hitherto unrecognized form of force-whether it be called psychic force
or z force is of little consequence-is involved in this occurrence, is not with me a matter of opinion, but of absolute
knowledge; but the nature of that force, or the cause which




68        THE DIALECTICAL SOCIETY.
immediately excites its activity, forms a subject on which I
do not at present feel competent to offer an opinion."
On the 6th of January, 1869, the London Dialectical Society
appointed a committee to investigate the phenomena. Fivesixths of the members of it entered on their duties in the full
conviction that they should detect a fraud, or dissipate a
delusion.
The theories of self-delusion and imposture were soon dismissed by the committee as out of the question. The motions
and sounds were undoubtedly real, and were certainly not
caused by any trickery.
The committees' third and last explanatory conjecture,
that, namely, of unconscious muscular action, which they
had eagerly accepted on the authority of Faraday, they were
compelled reluctantly to abandon, and to admit that there is
a force, independent of muscular force, producing motion in
heavy substances without contact or material connection, of
any kind, between such substances and the body of any person present.
This mysterious force was found to be frequently directed
by intelligence; and Sub-committee Number One reported
unanimously that the one important physical fact thus
proved to exist, that motion may be produced in solid bodies
woithout material contact, by some hitherto unrccognized force
operating within an undefined distance from the human organism, and beyond the range of muscular action, should be subjected to further scientific examination, with a view to as.
certain its true source, nature and power.
MIr. Crookes constructed an ingenious apparatus, whereby
not only could the existence of any force be demonstrated by
delicate tests, but the amount and direction of it measured
with perfect accuracy. Prof. IIare, of Philadelphia, and Dr.
J. rP. Nichols, a Boston chemist, had long before satisfied
themselves, by similar tests, of the reality and independence
of the force.
In his London Quarterly Journal of Science for January,
1874, Mr. Crookes published the result of further investiga



THE FACTS TESTED BY SCIENCE.                69
tions, from which it would appear that he had made great
progress. The occurrences to which he here testifies took
place mostly in his own house, in the light, and with only private friends present besides the medium. Ile classifies Some
of the phenomena of which he became assured under the
following heads:
*1. The movement of heavy bodies with contact, but without mechanical exertion; 2. The phenomena of percussive
and other allied sounds; 3. The alteration of weight of
bodies; 4. Movements of heavy substances when at a distance from the medium; 5. The rising of tables and chairs off
the ground without contact with any person; 6. The levitation of human beings; 7. Movement of various small articles
without contact with any person; 8. Luminous appearances;
9. The appearance of hands, either self-luminous or visible
by ordinary light; 10. Direct writing; 11. Phantom forms
and faces; 12. Special instances which seem to point to tlhe
agency of an exterior intelligence; 13. Miscellaneous occurrences of a complex character.
The mediums for these phenomena were chiefly Miss Kate
Fox and Mr. D. D. IIome; and Mr. Crookes took such precautions as place trickery out of the list of possible explanations. Every fact, moreover, which he observed, is corroborated, as lhe admits, by the records of independent observers
at other times and places.
" It will be seen," he says, " that the facts are of the most
astounding character, and seem utterly irreconcilable with
all known theories of modern science." Having satisfied himself of their t)ruth, he saw it would be moral cowardice to
withhold his testimony.
Mr. Crookes cautiously abstains from any confident theory
in regard to the source of the phenomena. He is not yet prepared, like Mr. Wallace, to accept Spiritualism as the only
theory that can cover all the facts. At first he was disposed
to stop, in company with Serjeant Cox, at the half-way house
of Psychic Force, or "x force," whatever that may be. We




10                PSYCHIC FORCE.
must not complain of him for this, for nearly all earnest investigators have had to tarry at this point for a while.
The theory of Psychic Force is by no means new. It was
advocated, under the nlame of Odic Force, by the late Dr. E.
C. Rogers, of Boston, with whom I had many discussions as
far back as the year 1852, at which time he published a book
on the subject. The theory was subsequently urged by Prof.
Mahan and President Samson in America, and by Count
Gasparin in France. Under its present name it was put
forth by Mr. E. W. Cox, serjeant-at law, a member of the Dialectical Society, author of a pamphlet entitled "Spiritualism answered by Science," and of an interesting psychological work in two volumes, entitled, "What Am I?"
The term " Psychic Force " may be regarded as a euphemism, useful in lessening the shock which the facts might impart to those who are disaffected by the term Spiritualism.
Psychic force, if it means anything, means spiritual force,
and the question, bluntly stated, is, whether spirits out of the
flesh can have and exercise spiritual force as well as spirits in
the flesh.
Does the medium, under the effect of " unconscious cerebration," send forth from the human organism a troop of
visible, materialized forms, that can write, play on instruments, dance, sing, and converse rationally, the medium the
while, as in the case of Mrs. Andrews, of Moravia, being
herself aware of what is going on, though not that she herself is doing it? Or, are these materialized forms what they
by speech declare themselves to be, manifestations by some
independent spirit or spirits?
Was it psychic force that enabled Mr. Jencken's infant boy,
when not six months old, to write, in the chirography of an
adult, intelligible sentences?
Will psychic force explain an occurrence like the following,
related by Mr. Henry E. Russell, and published in the London Medium of July 17th, 1874, in a notice of the mediumship
of Mr. Charles Edward Williams, of Londor




A PROOF DIRECT.                     71
" The writer has been often visited by Mr. Williams, and on
many occa-ions when sitting with his family round a harmonium, the inedliun being deeply entranced upon an adjacent
couch, aldi distinctly seen by every one in the room, the
writer's father, many years since'passed on before,' has
drawn up a chair froml a remote part of the room and joined
the members of the circle, talking with them, singing with
them, and selecting pieces of music to be played on the instrument. I-le has knelt down beside the writer's mother, as
in prayer, has placed portions of his robes around the shoulders of some, and has drau n back their heads so as to lean on
his breast, andd stooping down kissed each of them before
floating up to the ceiling, wishing them good night, and then
denmaterializing his form, or rather, apparently, vanishing
froin their sight, the medium at the same time being seen still
extendeld on the couch. On sucli occasions several recognized
spirits have been walking about and talking at the same time."
Truly the psychic force that could accomplish all this must
be something more marvelous than the agency of a whole
legion of spirits.
Of Mr. Russell, the witness of this remarkable occurrence,
my friend, Benjamin Coleman, writes me, (July 21st, 1874):
" Mr. Russell is a very reliable man, and the postmaster of
Kingston, near Richmond."
Tihe theory of a force unconsciously exercised by the medium, and producing all the various phenomena, is based only
on a portion of the admitted facts. The higher phenomena,
manifested in the actual appearance and tangibility of spirit
forms, and the preterliuman rapidity of spirit action, are not
included in the synthesis on which the theory is built. The
best answer to this theory may be found in the facts to which
I shall soon return.
Before I do this, however, let us consider what light, if any,
Spiritualism throws on the great question of the ages, What
is meant by spirit, and what by matter?
By substance, in metaphysics, is meant, not the equivalent
of matter, but that which stands under phenomena. It is
the fundamental fact of all existence. Spinoza defines it as
self-existence; Leibnitz, as an active force like that of the
strained bow; while Berkeley ironically tells us that it is the
tortoise that supports the elephant that supports the world.
We can never know it, for we know only phenomena, which
are its appearances.




72             SPIRIT AND MATTER.
CHAPTER VI.
"What do you mean by spirit?" is the question with which
the sanguine Spiritualist is often checked.
To reply intelligently he ought to know something of the
efforts of human thought to throw light on the problem; but
this knowledge can be had onlyby patient attention to certain
results of philosophical speculation. These I will endeavor
to present as briefly as possible; but the reader, if not in a
mood for meditation, will do well to postpone their consideration for a more convenient moment.
Man has been described variously as a trinity, a duality, and
a unity of two parts, physical and psychical.
Are there two substances?
" The arguments for the two substances," says Alexander
Bain (1873), " have, we believe, lost their validity; they are
no longer compatible with ascertained science and clear
thinking."
This sweeping declaration is by no means admitted by
many of the profoundest thinkers of the age.
Are there, then, simply degrees of one and the same substance? Or, are matter and spirit distinct entities?
The question is at the bottom of nearly all the controversies
in philosophy and theology that have vexed human brains the
last two centuries; and from the solutions, arrived at by different minds, emerges either Theism or Pantheism.
According to Mr. Herbert Spencer, the disputants on both
sides are " equally absurd;" for they are both trying to fathom
the'unknowable."
But one ough t to know a good deal to have a right to say
that.
My present object is to learn how far the question is affect.
ed by the facts of Spiritualism. Do we get from that quarter
alny new light?




SPIRITUALISM  IN THE BIBLE.                 75
Is immateriality a necessary quality of spirit? Locke says
it is not; that the thinking substance in us, whether matter
or not matter, is a spirit. This was the notion of the ancients,
and is still the belief of uncivilized men. To their conceptions, naught is immaterial but what is naught.
By soul, and its correlative words in other languages, has
been understood, generally, the spirit 7while animating a human body, and by spirit, the same soul as it is after that body's
dissolution. But the use of the words is arbitrary and far
from uniform.
Cicero and Virgil regard the soul as a subtile matter which
might come under the name of aura (breeze), or ignis (fire),
or tether, and this soul they both of them  called spiritus (a
breathing). In the Bible we find the same conception of
spirit; though, that sometimes the scriptural use of the word
will bear the interpretation of immateriality, is not denied.
Immortality is taken for granted, both in the Old Testament and in the language of Christ. Warburton's speculations to the contrary are now regarded as worthless. Belief
in immortality entered into all the science, customs, actions
and thoughts of the Egyptians. Could Moses, brought up in
the palace of the Pharaohs, could the Israelites, so long dwellers in the land, have escaped the influence of the belief? Not
only historical induction, but the text itself, refutes the supposition.
Repeatedly we find it prohibited in the Pentateuch to evoke
the dead. In the Book of Samuel, the Witch of Endor calls
up the shade of the prophet. Belief in spirits is equally implied in all the accounts of visions, spirit writings, hands and
voices, apparitions, levitations, ascensions, and other preterhuman phenomena, so like those of Modern Spiritualism,
throughout the Bible. Even Job, who often speaks as if the
future life were left out of his calculations, has a spirit pass
before his face, and hears a spirit voice.
Spiritualism does not use the terms spirit and soul as having only a negative meaning; as merely implying rion-corporeity. Tertullian gives an account of a female medium




74             SPIRIT AND MATTER.
who described a soul as corporeally exhibited to her view,
and as being " tender and lucid, and of aerial color, and every
way of human form."
Others, both seers and theologians, among the ancients,
regarded man as a trinity of earth-body, spirit-body and
spirit.
The Spiritualism of many of the early Christian Fathers
seems to have been a sort of Organicism, explaining life by
the properties of organs, and regarding matter, once organized, as sufficient to explain all the phenomena of man,
whether we consider him as existing in the natural or in the
spiritual body.
The primary conception of spirit seems to have been that of
an attenuation of matter.  Men must have become early
aware that there are certain invisible essences of things. If
wine is subjected to a boiling temperature, there is a separation of elements; but the finer part, disengaging itself from
the grosser, may not be distinguished by all the senses until,
by the aid of a distilling apparatus, the escaping spirit is
liquefied and made visible.
Thus, the earliest conceptions of the relations of body and
soul amounted to a sort of double materialism. Among primitive and uncivilized races this notion is universally prevalent.
(See Tylor's " Primitive Culture," passim). We find it common when we go back as far as history and tradition extend.
It was the belief of the Assyrians, the Babylonians, the
Medes, and the early Christians, as it is now of the North
American Indian, the Australian, the Hottentot and the Esquimaux. To its prevalence, all the traditions, all the religions, and all the narratives of navigators testify conclusively.
Among the Christian Fathers the conception of a soulbody, involved, larva-like, in the earth-body-a conception
simple, obvious and aboriginal-was generally held up to the
time of Gregory of Nyssa (331-394) and of Augustine
(354-430).  Before this, neither from  J udaism  nor from
Christianity had the doctrine of immateriality received much
countenance.




DESCARTES AND SPINOZA.                 75
Even Augustine, embarrassed to decide how the immaterial soul can act on the dense matter of the body in producing
movement, postulated a subtle corporeal substance, equivalent to a soul-body, which, as intermediate, may be affected
and put in action by the mind.
Tertullian argues that what is bodiless is nothing; he predicates corporeity of Deity itself. The modern Christian notion that the soul is perfectly simple, incorporeal, and imma.
terial, was unknown to the early church.
It was not till Descartes (1640) taught the dogma of the immateriality of the soul, that it began to supersede the common
belief. "To the best of my knowledge," says Coleridge,
"Descartes was the first philosopher who introduced the
absolute and essential heterogeneity of the soul as intelligence, and the body as matter."
" It is manifest," says Hallam, " to any one who has read
the correspondence of Descartes, that the tenet of the soul's
immateriality, instead of being general, as we are apt to presume, was by no means in accordance with the common
opinion of his age."
And Descartes, let it be noted, in the effort to be consistent
with his philosophy, made the declaration, still acquiesced
in by many "Orthodox" teachers, but rejected totally by
Spiritualism, that there are no valid proofs of the soul's immortality except those founded oni revelation.
Spinoza, (1665,) who was largely under the influence of
Descartes, having identified mind and matter, God and the
universe, seems to have regarded the phenomenal facts of
witchcraft, somnambulism and Spiritualism, as fatal to his
Pantheistic system; and so he repudiated them all.
The soul, according to Spinoza, is nothing but a conscious
body, and the body nothing but a soul having extension.
In his dread of dualism he rejects the positive facts, indicating pretermundane power, which were well known to
many of his contemporaries. He might have admitted them,
and still clung to his theory of a single substance, if the Cartesian notion of the soul's immateriality had not driven out of




76      SPINOZA OPPOSES SPIRITUALISM.
his head the double materialism of the early Christians. For
there may be grades of matter, and still a single substance.
But he strove to make everything tally unequivocally with
his Pantheistic scheme.
Body and soul being, in his system, identical in substance,
we may understand how they should be united in the terrestrial life, but how the soul, bodiless and unsubstantial, and
parted from the one only substance, is going to get along any
better under "the aspect of eternity " than under "the aspect of time," he does not make clear to us; nor does he
explain why, the substance being one, death should not
destroy soul as well as body.
In Spinoza's scheme the departed soul is indeed poorly off.
The senses, the imagination, the human affections, all become annihilated with the death of the body. Reason only
remains; there is light, but no warmth; intellect, but no love.
Thus, by depriving us, at death, of all that we have acquired, through the senses, during the earth-life, Spinoza virtually destroys our individuality, and leaves the soul, after separation from the body, equivalent, as Emile Saisset remarks, to
"little more than a naked syllogism."
In failing to see that there may be, though impenetrable to
sense, a duplicate and permanent ground of being in man, in
which memory, affection and all knowledge may organically
inhere, Spinoza was obliged to strip man of all those constituents essential to a conscious immortality. A glimpse of the
spiritual body beyond the material would have saved him
from many inconsistencies.
Among Spinoza's letters are several that passed between
himself and a Spiritualist, though not a very enlightened one,
of his day. To the phenomenal facts adduced by the latter,
Spinoza replies petulantly: " 1 am indeed confounded to discover men of parts and ingenuity misusing their powers in
attempts to persuade mankind of the truth of such absurdities."
Here Spinoza loses his temper, and scolds like a Cambridge
professor at the thought of a spiritual manifestation.




THE GREAT PROBLEM.                    77
"Had I only," he writes, " as clear a conception of a spectre
as I have of a triangle or a circle, I should not hesitate to acknowledge that it was created by God."
To this his correspondent replies with some point: " Tell
me, I entreat you, whether you have as clear an idea of a God
as of a triangle?"
And Spinoza's answer is: " Yes; but if you ask whether I
can form an image or picture of God as clear as that I form of
a triangle, I answer No. For we cannot picture God to ourselves, but we can verily understand him."
This is a subterfuge unworthy of the great Spinoza; but with
all his hair-splitting he does not parry the thrust of his correspondent. The latter, when pressed to explain his conception of a spectre, might have replied in words very like those
of Spinoza himself, when qualifying his remark in regard to
his conception of God. The retort would have been perfect1) apt.
But let it be remembered that Spiritualism, in Spinoza's
day, had to bear the burden of many gross superstitions, evident in the burning of witches and the prevailing demonphobac; and it is not surprising that, in his contempt for such
wrongs and such cowardice, he should have undervalued and
gradually taught himself to discredit the phenomena on which
the belief in the agency of spirits was founded.
I come back to the great discussion stigmatized by Spencer
as "absurd."
If the question is put, " WhIat do you mean by spirit?" the
obvious retort is, "What do you mean by matter?"
Materialism regards matter as the first and only existence,
and mind as one of its modes or properties, like heat, electricity, or chemicai action.
Idealism regards mind as the first and only existence, having matter for one of its modes; the conception of matter being only a mental synthesis of qualities.
Realissm denounces the Idealist's notion of the non-reality
of matter.  "Metaphysics, in all its anti-realistic develop.
ments," says Herbert Spencer, "is a disease of language."




78             SPIRIT AND MATTER.
]Even lIellnholtz, the great German scientist, who criticises
the human eye as a very bad piece of work, which he should
have sent back for alteration if it had been produced by a human artificer, tells us that our senses report aright, and that
things are what they appear; all which, considering the low
character of the Maker in HIelmholtz's estimation, would
seem to be somewhat contradictory.
On the contrary, Plato, Plotinus, Kant, Hamilton, and other
profound philosophical thinkers, tell us that we cannot know
things in themselves; we can perceive only the appearances
of things.
Mr. Spencer says that these great men did not believe their
own speculations. Perhaps not; and yet there may have
been some truth in them. We may be often wiser than we
know.
The stupendous phenomena of Modern Spiritualism make
us pause, and ask once more: What, then, is this mystery
called matter?
All the conceptions of matter we get through the senses
are modified, if not contradicted, by some of the well-attested
proofs of spirit-power.
The materialized figure of Katie has been known to disap:
pear instantly on reentering the cabinet where Miss Cook was
lying entranced.
In describing the remarkable phenomena through Mrs Anna
Stewart at Terre HIaute, Ind., Mr. Theodore F. Price of Monson, Ind., under date of March 4th, 1875, writes: " The doors
of the cabinet were thrown open, and the spirit appeared
holding the medium by the hand. Both spirit and medium
advanced from the cabinet, now vacated by all things visible
save the chair in which the medium previous to this had been
seated. Said the spirit:'Can you now all see the medium,
arid distinguish us both clearly? Are you all satisfied now
that there is no deception about this?' Both spirit and mediumn remained standing in front of the cabinet for some
minutes, the former asking that all should closely scrutinize
the features of each." The light on this occasion was "clear
and satisfying."




ASTONISHING FACTS.                   79
The spirit Florence that came through Miss Showers, at Mr.
Luxmoore's house, in London, April 11th, 1874, dematerialized herself and her white robes almost instantly, so as to be
invisible, and this three times in quick succession.
Mr. Alfred RI. Wallace, in his " Defence of Spiritualism,"
gives the following account of some of the phenomena'through
Miss Nichol (afterwards Mrs. Guppy):
" The most remarkable feature of this lady's mediumship
is the production of flowers and fruits in closed rooms. The
first time this occurred was at my own house, at a very early
stage of her development. All present were my own friendb.
Miss Nichol had come early to tea, it being mid-winter, and
she had been with us in a very warm, gas-lighted room four
hours before the flowers appeared. The essential fact is, that
upon a bare table, in a small room closed and dark (the adjoining room and passage being well lighted), a quantity of flowers
appeared, which were not there when we put out the gas a
few minutes before. They consistea of anemones, tulips,
chrysanthemums, Chinese primroses, and several ferns. All
were absolutely fresh, as if just gathered from a conservato
ry. They were covered with a fine, cold dew. Not a petal
was crumpled or broken, not the most delicate point or pinnule of the ferns was out of place. I dried and preserved the
whole, and have, attached to them, the attestation of all present that they had no share, so far as they know, in bringing
the flowers into the room. I believed at the time, and still
believe, that it was absolutely impossible for Miss N. to have
concealed them so long, to have kept them so perfect, and,
above all, to produce them covered throughout with a most
beautiful coating of dew, just like that which collects on the
outside of a tumbler when filled with very cold water on a
hot day."
At a meeting of the Marylebone Association of Inquirers
into Spiritualism, in London, March 18th, 1874, Mr. Thomas
Everitt said that he had known as many as nine hundred and
thirty-six words to be written in a second by spirit-power. A
pencil was used in this work; and that the writing was not
done by some process analogous to lithography was rendered
probable by several specified tests.
The flowing white robes of the spirit Katie would disappear
instantly with the spirit-form, and yet, as we have learnt, she
cut stlips from her tunic and distributed them, and these have
remained materialized, though the cut places were instantly
made whole by the spirit.
Not only have inanimate objects been brought through




80             SPIRIT AND MATTER.
walls and ceilings into closed rooms, but living things. In
the London Medium (Dec. 30th, 1870), a case is mentioned
in which a dog and a cat were brought from Mrs. Guppy's
house by the spirits, a distance of two or three miles. The
names of eight witnesses to the occurrence are given.
The floating of the human body in the air has been a very
common phenomenon. Dr. Davies narrated, at one of the
Harley street meetings, in London, how he felt Mr. IIome all
over, while he was floating about in a semi-darkened room.
Mr. E. B. Tylor (author of Primitive Culture), gave, in a lecture at the Royal Institution (1871), several instances of
statements in historical records, that certain of the early
fathers of the church were very often floated in the air.
While holding the hand of a medium, in the dark, I have myself known her to be lifted in her chair and placed on the table. In the London Spiritualist (June 15th, 1871), will be
found an account of a sitting at which Mr. Herne was floated in the air in the light.
Spirit music, in the absence of all human instruments, has
been heard, not only by mediums, but by several persons at
once, who were in their normal state.
Solid objects have been introduced in some unaccountable
manner. " I have been present," says Mr. W. II. Harrison,
" often in broad daylight, with Messrs. Herne and Williams,
when solid objects, such as books and flowers, have fallen on
us from above, where nothing but the whitewashed ceiling
was to be seen."
Spirit photography, though genuine specimens are easily
imitated, is now an admitted fact. I have received a remarkable photograph got by Mr. John Beattie, a retired photographer of Clifton, England. He had his own plates and apparatus, and superintended the whole process himself. A medium present would describe the form of the spiritual presence, and then the photographic impression would confirm
the report. The figure in my copy, though almost grotesque,
is yet human in its features, and sufficiently distinguishable.
Mr. Alfred R. Wallace gives his testimony explicitly to the




A LETTER CARRIED BY SPIRITS.                81
reality of spirit-photography. Lady Caithness, whom I knew
in London, vouches (July 24th, 1874) for five recognizable
spirit-photographs she and her son got through Buguet, the
Parisian, to whom they went perfect strangers. Buguet took
too many genuine spirit-photographs in London to leave it
doubtful that he was a medium.  Unfortunately he was
tempted by want of money to supplement with fraud his insufficient and variable medial power, and subsequently, on
being arrested in Paris, to abjure his mediumship. Once safe
in Brussels, he addressed a letter (Sept. 27th, 1875) to the
French Minister of Justice, confessing his apostasy.
In a letter from Florence, Italy, April 4th, 1872, to Professor
Crookes, Baron Seymour Kirkup, an honorable man and sincere student of Spiritualism (see Hawthorne's account of him),
relates that on a certain occasion he asked Annina Carboni, a
spirit, to take a letter to her sister, Teresa, still in the earthlife, and residing at Leghorn. Paolina Carboni, another sister, was the medium. The Baron made a sketch of the letter,
and Paolina copied it. In this letter Teresa is told to note
the exact minute of its arrival, and to mention in her answer
the exact time of sending it. "When Paolina," says the
BIaron, "had finished her letter, she went away, and I shut
the door and remained alone. I. folded the half sheet, and
placed it at 6 P. M. on the piano, unsealed, and without an envelope. I watched it, expecting to see it go; but after two
minutes, finding that it remained, I took a book, and after two
minutes more I looked, and the note was gone. The door re.
mained shut, and no one entered the room. At eight minutes
past seven came three loud raps on the sofa. I went to the
piano, to see-nothing. I returned to the table, and there on
my book was a little triangular note, like Paolina's. It was
a punctual answer to it, and I called Paolina to read it. The
spirit had made two journeys of sixty miles each, besides
waiting for the writing of the answer (fifteen lines), in the
short time of one hour and fifteen minutes. As I remained
on purpose totally alone, there could be no trick, no smuggling a prepared letter.... Another witness of my dear
6




82             SPIRIT AND MATTER.
Annina's exploit, is her mother, wife of a former English
vice-consul at Rome. She has just come from Leghorn, where
she was present when her daughter Teresa received and answered the letter of Paolina."
Subsequently to this, Baron Kirkup received still more striking evidences of the speed of the actual transmission of real,
objective letters, to great distances, by spirit power.
The venerable S. C. Hall, honorably known in English literature, referring to the mediumship of Mr. D. D. IIome,
writes (1871): "I have held an accordion (my own property)
in my hand, when delicious music was played on it, lasting
several minutes. It has been taken from me, and carried to
the end of a large room, playing there; I saw the stops moving and heard the music: I could only not see the power that
produced the sounds....  Since this was written I have
seen a hand moving the accordion up and down, and another
hand acting on the stops. Two other gentlemen saw these
hands also. The room was well lit.... I have seen a
mail (Mr. Home) taken from his seat by some power invisible, and conveyed about the room; and he has marked on the
ceiling with a pencil, a mark that is still there. A red-hot
blazing coal has been taken from a fierce fire, and placed (by
Home) on my head, without singeing a single hair. I have
seen nearly a hundred flowers - among them two large
bunches of apple-blossom-thrown on my table; the medium,
i lady (Miss Nichol), having been previously examined by
two ladies on entering my house. I have repeatedly grasped
> spirit-hand. I have seen lights that seemed phosphoric, to
the number of, it may be twenty, at once, floating in all parts
of a room. I have seen a heavy table floated to the ceiling.
A grand piano has been raised from the floor, no visible person being within two yards of it. I have seen a hand-bell
raised by a shadowy hand, and rung over the head of each
person in the circle."
Mr. W. H. IIarrison relates that on one occasion Katie, in
the dark, gave the persons present something to feel, saying,
"That is what we make the faces of. Do not pinch it." It felt




SPIRIT POWER OVER MATTER.                  83
like a piece of damp wash-leather. Next she saidl: "Feel
this; it is true spirit drapery."  The texture was certainly
remarkable. As it was drawn over the fingers it felt as light
and fragile as a spider's web; fine silk would be coarse and
heavy in comparison.  "Now feel it materialized," said
Katie, and it felt like the heavy white drapery which ordinarily adorns the spirit heads.
But I need only refer to the facts I have already given in
the narrative parts of this work, of the materialization and
dematerialization of hands and entire human forms; of tile
extemporaneous production of appropriate clothing, ornaments, flowers, etc.; the passage of articles through solid matter; the production of drawings and writings with inconceivable swiftness, the motions literally equaling the quickness of thought; the apparent mastery of all material
impediments.
It may be inferred from these phenomena that matter is to
spirits something very different from what it is to mortals in
the flesh; that our knowledge of it is, as the highest philosophy often asserts, simply relative and phenomenal; that a
change in our organs of sense and perception would make
matter other than what it now appears to us.
Leibnitz concluded that space is not something real, but
only a subjective representation. Kant teaches that space
and time are forms of our sensibility, pure intuitions, and
have no corresponding objective reality. Dc Remusat, J. S.
Mill, Bain, and others, believe that extension is a conception derived from our muscular sensibility.
These views, so astounding and even absurd to thinkers
who have not yet risen into this rarefied air of speculation,
accord with the teachings professedly got from personal communion with spirits by Swedenborg, the great Swedish medium and seer. But Swedenborg further teaches that the
only possible existence, the sole ground of consciousness, for
finite and derivative beings, must be phenomenal.
IMr. IIerbert Spencer thinks that the experience hypothesis
better explains the genesis of our conceptions of space and




84             SPIRIT AND MATTER.
time. Whatever may be the genesis, the fact of their relativ.
ity may be realized by a few simple considerations:*
Suppose that while you are unconscious of any change, the
whole world and all its contents should become enlarged a
hundred times. Imagine the foot measure to be a hundred
times longer, and everything increased to correspond.
When consciousness should return, things would appear to
you just as they did before their enlargement. You would
perceive no change. Your senses would be the measure of
things as before. The relations and proportions of things
would be the same. The whole outer world would be the
same; how, then, to you can it be said to have any other existence or place than what your sensations and thougqhts assign to it?
If our organs of sensation, with the brain and the nerves,
were formed and proportioned otherwise than they are, the
whole visible world would not appear as it does now. If our
eyes were so formed as to have telescopic and microscopic
powers, or if they were as sensitive to impressions as the
photographer's prepared plate, the whole creation would assume new aspects. Proximity and distance would affect us
very differently; and spiritual beings might be plainly seen.
A knowledge of optics soon teaches us that the report we
get through the senses is often merely relatively correct.
Yesterday I looked out of my window at a church steeple,
which, in a peculiar light, just before an August sunset, and
while a thunderstorm was brooding in a background of ebon
cloud, appeared of a pure, snowy white. Mby wife and her
brother looked also at the steeple, and it appeared a pure
white to them; and yet we all knew it was of a rather dark
drab color.
Ever to the senses the limitations of the seeming are the
end of all things. We see nothing leave the body at death,
and, therefore, we fancy that nothing leaves it. The delusion is an inseparable accompaniment of our finiteness. Thus
all human systems are necessarily imperfect. We can only
make approximations to the truth.
* For a fuller illustration of the fart, see an excellent littlo work entitled'The Intinite and the, Finite, " by Thcophlius arl'bous. Bostoun: 1873.




SPIRIT AND MATTER.                    8b
CHAPTER VII.
Only IHe who can see all things in the universe at on ce can
see any one thing in its true relations and, therefore, in the
light of absolute truth, and as it actually is.
But because we do not see things as a Supreme Power may
see them, or as spirits may partially see them, it does not
follow that we do not see them aright under the limitations
and relations to which we are here subjected, and so far as
our external senses can aid us. Our mistake lies in supposing
that these senses teach us all; that their report is a finality;
whereas there are supersensual faculties in man, as indicated
in the phenomena of somnambulism, clairvoyance, prevision,
mediumship; and it is the business of man's aspiring intelligence to acquaint himself with these faculties, to study and
interpret their revelations.
Thus one purpose of our subjection here to these limitations
of sense and matter may be in order that, by our own efforts,
we may rise above them into a higher atmosphere of truth.
This discipline may be necessary to the growth of our spiritual and thinking faculties, since life without thought is a rudimental stage.
Materialism says truly that it is contrary to sound philosophy to introduce two entities to explain the phenomena of
life when one will answer. It asks: As the vibrations of the
light produce color, why may not the movements of the molecules of the brain generate thought and consciousness?
To this the Spiritualist may reply: Since we are as ignorant
of the substance of matter as we are of that of mind, of course
we cannot say that they may not be one and the same substance, supporting two very different sets of properties. Only,
if this be so, then must matter have properties directly the reverse of those we usually ascribe to it. Even Hartley admits




86                MAN A TRINITY.
that it is the same thing whether I suppose that matter has
properties and powers unlike those which appear, and superior to them, or whether I suppose an immaterial substance.
Whether we annihilate mind and make matter think, or
whether we get rid of matter and substitute ideas, we are in
an equal dilemma. The Materialist is as helpless as the Immaterialist or the Spiritualist in respect to the use of words.
Materialism mocks at philosophy; but "to mock at philosophy," says Pascal, " what is it but to philosophise?"
Under the facts of Spiritualism've may regard it as still an
open question, whether the unknown basis of matter may not
be equivalent to the unknown basis of mind. Each may flow
into existence from one divine creative substance; but that
they result in two exhibitions of power, distinct not only in
degree but in kind, and justifying the trichotomy of earthbody, spirit-body, and soul, the facts of this volume tend to
show.
"To me," says Mrs. J. II. Conant, the well-known American medium, "the soul is the inner life, the principle eternal
with God, a part of God; while the spirit is the covering or
body of the soul, the intermediate body acting between the
soul and the physical body in this life, and acting for the soul
in the other life."
This was substantially the notion of Plato, who regarded
terrestrial man as a trinity of soul, soul-body, and earthl-body.
Such was the view of many of the early Christian Fathers,
including Clement, Tatian, and Origen; and it is taught in
the writings of Rivail (1804 —1869), who, under the pen-name
of Allan Kardec is identified with the history of Modern Spiritualism, and who derived his system from the teachings of
spirits.
Andrew Jackson Davis, while he holds that the human
spiritual structure is a result wrought out by the physical organization, believes in an uncreated principle of spirit; so
that here, too, we have a trinity. The spirit's organism, according to Davis, is substantial and obeys laws, superior, but
not antagonistic, to ordinary gravitation and the known physical forces.




SKEPTICAL SOPHISTRY.                   87
Judge Edmonds says: "There is in man the emanation
from God in the soul, the animal nature in the body, and the
connection of the two in what I will designate as the electrical body. Hence, man is a trinity."
The notion that spirit is merely an efflorescence of matter,
that it is nothing until, in the words of Milton, "Body up to
spirit work," is not consistent with these teachings, which regard spirit as the higher power, and matter as something
which, if not distinct in essence, is at least subordinate, mediate and auxiliary.
In Swedenborg's system man is an organism, fitted by an
earth-body to live in this world, and by a spirit-body to live
simultaneously in the spirit-world, and vivified by continual
influx from the divine creative source. In the dissolution of
the earth-body the real man remains unimpaired in his individuality, except that his body and his surroundings are spiritual. Thus in this system, as in the others I have named,
terrestrial man has, besides his twofold body, a divine influx,
the equivalent of a soul.
" Either all matter," says Alfred R. Wallace, " is conscious,
or consciousness is something distinct from matter, and in the
latter case," which he claims to be true, " its presence in material forms is a proof of the existence of conscious beings,
outside of, and independent of, what we term matter."
Admitting that " what we term matter " may not include
all mnatter-since our senses do not tell us-what matter is in
itself, but simply what it is to us, constituted as we are-this
view will be found not inconsistent with the theories I have
named.
There is a skeptical philosophy s,mewhllat active in our day,
which would treat the subject of man's destiny as if all notion of causation could be excluded without doing violence to
our reason. This school asserts, that for aught that we know
to the contrary, anything may produce anything; astonishing phenomena may occur without basis, cause or reason,
outside of some antecedent phenomenon; matter may produce mind since there is no need that a cause should be ade



88              SPIRIT AND MATTER.
quate to the production of an effect. " Every objectively real
thing," says a writer of this school, " is a term in numberless
series of mutual implications, and its reality outside of these
series is utterly inconceivable."
But what scientific validity has an hypothesis like this?
Does it not simply amount to a declaration that the problem
is unsolvable and "unthinkable," and that we must abandon
the attempt to meet the mind's legitimate demand for something to explain the derivation of intelligence and other phenomena?
"' It is impossible," says the same writer, " to construct matter by a mere synthesis of forces."
But this, and his previous assertion, Spiritualism, by extending, or rather duplicating the realm of causation and introducing new and transcendent facts, consigns to the limbo
of exploded dogmas.
Spiritualism gives us proofs of an intelligent Force, exerting itself both centrifugally and centripetally, repelling or
attracting what, to our senses, is matter; using this matter as
its slave, its toy, its vestment, and its ready instrument; finding in it, whether solid, fluid, or gaseous, no impediment;
making it the plastic recipient of astonishing activities that
seem to be independent of space and time, and ruled by an
understanding will.
"Among the unquestionable rules of scientific method,"
says Jevons, "is that first law that whatever phenomenon is,
is. We must ignore no existence whatever; we may variously interpret or explain its meaning and origin, but if a phenomenon does exist, it demands some kind of explanation.
If, then, there is to be a competition for scientific recognition,
the world without us must yield to the undoubted existence
of the spirit within.
"A phenomenon which entirely fails to be explained by
any known laws may indicate the interference of some wholly
new series of natural forces. Thus the doctrine of the loadstone was anciently thought to contradict the law of gravita.
tion; but there is no breach of that law."




SPIRITUAL CAUSES.                    89
Hence we may see how irrational are the notions of those
who say that the law of gravitation is violated when a man is
lifted by an unseen force, spiritual, but still natural, to the
ceiling of a room. The phenomenon plainly has a cause, and
tile inquiry, What is that cause? is perfectly legitimate;
although certain skeptics, when driven to the wall, reply,
" Well, it proves nothing; there are plenty of things quite as
mysterious!"
It proves this much at least: The limit which an atheistic
Materialism would set up for us is swept away like mist by
such a fact, and a new realm of causation is revealed for the
exploration of thought. Science can no longer deny the existence of beings and things because they cannot be seen,
weighed and measured.
Mr. John Beattie, whose investigations I have already
mentioned, is of opinion that "spirit substance" is never
photographed. His reasons are, that the spirit has power to
attract to itself material envelopes or forms, upon which light
may impinge, and which, in some cases of darkness, are selfluminous; that these exteriors only are photographed; that
all forms of matter are merely the equivalents of motionproducing force; not compositions of final atoms, but coordi.
nations of forces which may be re-combined or changed into
their equivalents; and that thus the most enlightened Materialism must, wheni it arrives at its last analysis, merge in Spiritualism, and confess that behind all material play there
exists the source of all force, namely, Universal Mind.
This last was the opinion of Plato, Plotinus, Bruno, Leibnitz, and many of the greatest thinkers.
The present tendency of science is to confirm their view by
proving the unity of all forces and phenomena. But to this
subject I shall again return.
"Instead of regarding spirit," says Fernand Papillon, "as
a property of matter, we should regard matter as a property
of spirit. Materialism is false and imperfect because it stops
short at atoms, in which it localizes those properties for which
atoms supply no cause, and because it neglects force and




90             SPIRIT AND MATTER.
spirit, which are the only means we have, constituted as our
souls are, 6f conceiving the activity and the appearings of beings. It is false and imperfect, because it stops half-way,
and treats compound and resolvable factors as simple and
irreducible ones; and because it professes to represent the
world by shows without attempting to explain the production
of those shows.... The source of differentiations cannot be in energy itself; it must be in a principle apart
fromo that energy, in a superior will and consciousness, of
which we have doubtless only a dim and faulty idea, but as to
which we can yet affirm  that they have some analogy with
the inner light which fills us, and which we shed forth from
us, and which teaches us, by its mysterious contact with the
outer world, the infinite order of the universe."
Science tells us that the microscopic germ which evolves
into a human being does not differ from the germ of the nettle, the reptile, or the beast. The chemical constituents are
the same: oxygen, hydrogen, nitrogen and carbon, with about
four per cent. of other elements.
What, then, causes the one germ to issue in a man and the
other in a weed? "An unknown something," says Dr. IIitchman, "' must be posited in addition to the physiological processes accompanying the phenomena." Since the difference is not in the material properties, it must be in what,
manifests itself as the psychical; in something not explained
by the word matter unless we make that word comprehend
what we mean by spirit.
Thus the ultimate form is predetermined in the embryo;
and this fact harmonizes with the IIegelian doctrine of Nature,
which teaches that for every form of existence we may find
the motive in that which apparently follows. For example,
we may say that matter exists as a theatre for life, and life as
a manifestation of mind. But that for the sake of which a
phenomenon, takes place, must be, in truth, though not in appearance, prior to the phenomenon, and, moreover, it nmust be
the substance and the truth of the phenomenon. The psychical,
then, is the prior, the real, and the substantial; the physical
is the dependent, the phenomenal and the clanging.




SPIRIT FIRST.                     91
St. Paul speaks from appearances when he says, " That was
not first which is spiritual, but that which is natural." On
the contrary, spirit is the senior, the causative and the
essential.
" The demonstration," says Mr. G. II. Lewes (1873), "that
thinking is a seriation, and that a series involves time, disproves the notions of ultimate unity and simplicity applied
to a Thinking Principle."
But the facts of clairvoyance shiver this assumption. Not
long since a peasant in Germany gave the following test: he
would let you grasp a handful of beans from a bag, and then
he would tell instantly the exact number in your hand.
The marvelous and instantaneous solution of complicate
arithmetical problems by Zerah Colburn and other mathematical "prodigies " cannot be explained by the theory of a
seriation of thought, as we mortals understand the word seriat-ion.
The hypothesis of a spiritual organism is "untenable," according to Mr. Lewes, because it is the introduction of an unknown to take the place of the knowable.
But is not this a begging of the question; an assumption,
contravened by the facts of Spiritualism; the assumption,
namely, that our physical senses must be the measure of our
entire organism?
When an inexplicable phenomenon is presented, what says
the Materialist? Why, that we do not know all the resources
and powers of Matter I
I readily admit the suggestion. We will suppose that it is
unaided Matter which not only sees, feels, and thinks, but
which produces the phenomena of clairvoyance, levitation, independent movement, materialization and dematerialization
of forms.
Ilere, then, is a supposed particular matter, expressing itself in phenomena, of which we have no reason to believe
that matter in general is capable. This particular matter,
therefore, is truly "unknown" to us, so far as its power to
produce the phenomena is concerned. So unknown is it, that,




92             SPIRIT AND MATTER.
in order to distinguish it from matter comparatively knowon,
we call it by the name of spirit.
Because we do this, it is not correct to say that we introduce
an unknown to take the place of the known; for the matter
tlat can produce the phenomena I have specified is not a matter that is known to us, and we are justified in distinguishing
it by the name of spirit from the matter that we know.
The question whether this spirit is not a higher, subtler, and
unknown form or grade of matter is distinct and perfectly
legitimate.
But the objections which men of science often raise to the
use of the word spirit will be found, under a strict analysis, to
apply equally to the use of the word matter.
The late James F. Ferrier, though an acute metaphysician,
used to lose his head when arguing against Spiritualism. In
his day (1851) the phenomena had not attained their present
development. Of Spiritualists, he says: "Oh, ye miserable
mystics! have ye bethought yourselves of the backward and
downward course which ye are running into the pit of the
bestial and the abhorred?"
These are but wild and whirling words. Ferrier's mistake
was in imagining that there is such a chasm between the mortal and the immortal, that spirits are not human still, taking
with them the characteristics which constituted their individuality while in the earthly body.
Of matter he says: "It is already in the field as an acknowledged entity. Miind, considered as an independent entity, is not so unmistakably in the field. Therefore, as entities are not to be multiplied without necessity, we are not
entitled to postulate a new cause, so long as it is possible to
account for the phenomena by a cause already in existence;
which possibility has never yet been disproved."
But the matter which sees without material eyes, and hears
without material ears, and manifests supersensual knowledge, is not in the fieldl as an entity. A simple fact of clairvoyance confutes Ferrier's assumption, and reintroduces the
question which he would bar out.




METAPHYSIC(AL PROBLEMS.                   93
Having a solid basis of facts on which to rest, Spiritualism
can well afford to concern itself but little about the metaphysical disputes that have always agitated the human mind
as to the nature of matter and spirit; as to whether there are
two entities or only one; as to whether there is an underlying
substance, apart from inhering qualities, or whether such a
substance is a contradiction in thought, and only to be conceived of as inconceivable; as to whether time and space are
forms of our sensibility, pure intuitions, or real tlings; as to
whether extension is a conception got from our muscular sensibility, or something as real as it seems to us.
All these high and subtle questions do not affect tile one
dominant proof of man's continued existence. There are
phenomena in abundance, which, if they do not enlighten us
as to the nature of matter in itself, at least show that matter
has its master in what we are obliged, in the poverty of language, to distinguish by the name cf spirit.
One single decisive fact, says Dr. J. R. Buchanan (1873),
"illustrating the mind's capacity for action independent of
the brain, or its capacity for anything after the dissolution of
the body, is worth a whole library of metaphysics."
What spirit is in itself, or in its substance, may remain one
of the inscrutable secrets of Nature; but of spiritual power
we may know something, just as we may know any natural
fact. We know that a spirit can materialize and dematerialize a form, so as to manifest itself objectively to mortals in
the flesh; and that it can do many inexplicable things with a
celerity that can be only described by the word magical,
though the process is undoubtedly in strict conformity with
natural laws.
To the skeptic's question, " What do you mean by spirit?"
we need therefore merely reply: " We mean by it something that we cannot intelligently express by the word
matter.'"
Whether this something is simply some unknown matter,
or whether its substance is distinct from that of all matter,
are questions still open.




94             MISS COOK'S ACCOUNT.
that spirit, though it may employ matter, for individuali.
zation and manifestation, is essentially distinct from it, and
an entity independent of the conditions of space and time,
seems, however, to be the belief of most Spiritualists; and
so, unless they lapse into Idealism, and regard matter as
something unreal, the Pantheistic view of things can be accepted only in company with a still higher truth.
Thus Spiritualism, if it neither discredits nor confirms the
doctrine of two substances, at least makes doubly distinct the
separation between the phenomena of so-called matter and
the phenomena of so-called spirit. The two in one have been
compared to the convex and concave of the same curve.
Plainly the domain of science does not extend to the region
of first causes; and Spiritualism, though by its proofs of what
inferior spirits can do, it helps us to the grandest conceptions
of a Supreme Spirit, to whom all the facts of the universe are
known, is yet unable to lift the veil from that Power which is
at once Ground and Cause of the universe and its phenomena;
impersonally immanent, (intra-mundane), automatic, evolutionary, and self-limited; personally transcendent, (supramundane), conscious, omniscient, absolute and omnipotent;
the God in whom we live and move and have our being,
and Our Father in Heaven; the God of Pantheism  and, in
his higher hypostasis, the God of Theism also.
CHAPTER VIII.
From these abstruse though not irrelevant considerations,
the course of our narrative leads us back to Miss Cook.
She had begun to exhibit medial powers as early as 1870.
In a letter to Mr. IIarrison, dated May, 1872, she writes:
"I am sixteen years of age. From my childhood I could
see spirits and hear voices, and was addicted to sitting by
myself talking to what I declaird to be living people. As no
one else could see or hear anytlbing, my parents tried to make
me believe it was all imagination, but I would not alter my




HER DEVELOPMENT.                         95
belief, so was looked upon as a very eccentric child In the
spring of 1870 I was invited to tle 11ouse of a school-friend,
whlose name I am not at liberty to mention. She asked me if
I hlad ever heard of spirit raplping, a(ddling that her father,
motllher and self had sat at a table, and got movements, and
that if I liked, they would try that evening."
Miss Cook, though at first somewhat "horrifi3d" at the
idea, got her mother's consent and sat with her friends. She
soon found that the raps followed her. A message was given
to her from what purported to be. the spirit of her aunt; and
then, she being left by herself at the table, it rose four feet.
Miss Cook continues:
" I went home astonished.  Mamma and I went a few days
after. We had some excellent tests of spirit identity given
us; still we did not believe in spirits.*  At last it was spelt out
that if we would sit in thle da] k I should be carried round tlle
room. I lauglhed, not thinking it would be done, and put out
the light. The room was not perfectly dark, a light came in
fronm tlhe window. Soon I felt my clair taken from me. I
was lifted up until I touched the ceiling.  All in the room
could see me. I felt too startled at my novel position to
scream, and was carried over the heads of the sitters, and put
gently on to a table at the other end of the room. Alamna
asked if we could get manifestations at our own home. The
table answered,' Yes,' and that I was a medium. The next
evening we sat at home; a table and two chairs were smashed,
andl a great deal of mischief done. We said we could never
sit again, but we were not left in peace. Books and other
articles were thrown at me, chairs walked about in the light,
the table tilted violently at meal-times, and great noises were
sometimes made at night. At last we sat again; the table behaved better, and a communication was given to the effect
that we were to go to 74, Navarino-road, and that there was
an association of Spiritualists tliere. Out of curiosity mamnma
and I went, and found we had been told quite correctly. Mr.
Thomas Blyton came to a s6ance at our house; lhe invited nme
to a s6ance at Mr. Wilkes's library, in Dailston-lane. Tllere l
met Mr. liarrison. I-e came to see the manifestations at m11y
home(. By this time we were convinced o(f the truth of spirit
communion. About this time I was first entranceed; a slp)iit
spoke through me, telling papa thlat if I sat with Messrs.
i-rn(e an(l Williams 1 sllhould get tle direct voice.  I had several sittings with tllem, and finally succeeded in getting tlle
direct voice, direct writing, and spirit touches. The presiding
spirit of my circles is Katie, John King's daughter."
IL,,re is a touch of Nature. sililar to that which Shakspeare makes
ma1t1itcest in tlhe chlaracter of II:nmlet. Justafterho e ls seen and conversed
vItlil  th slphrit cf' is falhthr, ll;l.nict talks of "''tht bournl froml wilich no
tr-:ele'r relt rns.'' Just after Mliss Cook has to!ld us that slie t acd to' see
s,t itlt aw(l hear voices,'' she sayss,' still we did not )elieve in spirits."
Perllh:tps, however, all ttlat shie here meant was that she did noL believe
they were active in this particular instance.




96           AN UNSPIRlTUAL SPIRIT.
Of the subsequent developments, the sittings with Mr.
IIerne, and the final appearance of Katie in full form, I have
already given an account.
Mlr. IIenry M. Dunphy relates that on one occasion, at a
s6ance, Katie called for pencil and paper, saying she wanted
to write a note.  IIe produced a gold pencil-case with a
double movement, one for producing the lead, and the other
a pen. When handed to Katie, she unscrewed the little cap
at the top, so as to scatter the leads on the carpet; she laughed,
screwed on the top again, and then wrote the following message on a sheet of note-paper and threw it out: " I am much
pleased that you have all come to-night at my invitation. —
Annie MIorgan."
On another occasion 3Mr. Dunphy incfuired whether Katie
would put on a heavy gold ring which lie took off his finger
and offered to her. This she immediately took out of his
hand and placed on her own wedding finger, saying naively,
"' We are now engaged." On his subsequently reaching with
his hand to receive the ring, Katie allowed him to touch hers,
and afterwards told him to touch her lips, which he did with
his hands, and she imprinted on them a kiss.
At another sitting, a passing remark having been made
about lawyers, Katie asked whether her hearers knew what
the Irish usher said when lhe was ordered to clear the court.
" No," was the reply. "Well, then," said she, " he shouted,'Now, then, all you blackguards who are not lawyers, leave
the court.' "
Trivial and unspiritual as some of these acts and expressions may seem, I quote them as having a bearing on the
question of the intellectual calibre of tlhese materialized
spirits.
3Iiss Emily Kislingbury, who has given considerable study
to Miss Cook's mediumship, in a description of a s6ance at
which she was present, Feb. 22d, 1873, remarks:  VlWhen
Katie herself came and showed a fair-complexioned, large,
massive face, and mouth set with brilliantly white teeth, I
failed to see in it any resemblance to her medium; and my




PHOTOGRAPH OF KATIE.                    97
mother, who saw Katie for the first time, expressed her surprise that a comparison should ever have been made between
them. I have, however, under more strict test conditions,
seen in the spirit face a very striking resemblance to -Miss
Cookl.. 
".A slow tune was played with great expression inside the
cabinet..... Katie asked me, to my astonishment, to
sing the song beginning' Du list die RIulb', der Friede mild,'
and she would follow me.' But,' said I,'Katie, you cannot
sing the German words.'' Oh, can't I?' she said.' Iy medium can't, but I am not so stupid; you try me.' I sang the
song through, and the same clear, bell-like voice again followed mine, pronouncing the German perfectly."
In the spring of 1873 a series of sittings was held for the
purpose of getting a photographic likeness of Katie. Tile
photographing was done by Mr. IIarrison whose close and intelligent study of this remarkable case of materialization
seems to have aided largely in the right development of Miss
Cook's extraordinary powers. On the 7th of May a successful sitting was had, and no less than four photographs were
taken. It is from one of the best of these that the engraving,
which forms the frontispiece of this volume, was copied.
"In the photograph itself," says MIr. Harrison, "the features are more detailed and beautiful, and there is an expression of dignity and ethereality in the face which is not frilly
represented in the engraving, which, however, has been executed as nearly as possible with scientific accuracy, by an
artist of great professional skill."
In a statement signed by Amelia Corner,'Caroline Corner,
J. C. Luxmoore, G. RI. Tapp, and V. II. Harrison, we have a
clear and interesting account, which I here slightly abridge,
of the process of getting a photograph of Katie by the magnesium light:
"The cabinet doors were placed open, and shawls hung
across. The seance commenced at six P. M., and lasted about
two hours, with an interval of half an hour. The medium
was entrancedoalmost directly she was placed in the cabinet,
7




98       PHOTOGRAPHING A SPIRIT-FORM.
and in a few minutes Katie stepped out into the room. The
sitters, in addition to the undersigned, were Mrs. Cook and
her two children, whose delight at Katie's familiarity with
them was most amusing.
"K aie was d(ressed in pure white, except that her robe was
cut l]o\, wvith short sleeves, allowing her beautiful neck and
arms to be seen. IIhr head dress was occasionally puulled
back so as to allow her hair, whichll was brown, to be visibl!e.
Ier eyes were large and bright, of a dark blue or gray color.
IIer countenance was animated and lifelike, her cheeks and
lips ruddy and clear.
" Our expressions of pleasure at seeing her thus-before us
seemed to encourage her to redouble her efforts to give a good
seance. By the light of i candle and a small lamp, during the
intervals of p:'otography, she stood or moved about, and chatted to us all, keeping up a lively conversation, in which she
criticised the sitters, and the literary photographer and his
arrangements very freely. By degrees she walked away from
the cabinet, and came bloldly out into the room..
" Iatie usuallv leaned on the sliouldler of Mr. Luxmoore,
and stood up to'lbe focusseil several times, on one occai )n
holding the lamp to illuminate her face. Once she looked at
the sitters throurli BMr. Luxmoore's eye-glass. She patted his
head, and pulled h]is hair, and allowed him and MrIs. Corner
to pass tlheir hands over her dress, in order that they might
sal isfy tllemselves that she wore only one robe.
"As one of thle plates was taken out of the room for (evelopment, she ran a fewv feet out of tlhe cablnet after Mr. IIarrison, saying she wished to seeo it; and on his return it was
shown to lier, heo standing close to Iher and touching her at the
timc,  lWhile lie was absent she walked up to the camera and
inspected that' queer machine,' as she called it.
" Just before one of the plates was taken, as Katie was repo.ing herself outside the cabinet, a long, sturdy, masculine
right arm, bare to the shoulder, and moving its fingers, was
thrust out of the, opening at Ilie top of tihe cabinet. Katie
turned round and upbraided the intruder, saying that'it was
a shame for another spirit to interpose while she stood for her
likeness,' and she bade him' get out.'
" Toward the close of the seance Katie said that her power
was going, and that she was'really melting away this time.'
The power being weak, the admission of liglht into the cabinet
seemedl gradually to destroy the lower part of her figure, and
she sank down until her neck touched tile floor, the rest of her
body having apparently vanished, lier last words being that
we Imust sing, and sit still for a few minutes,'for it was a sad
thing to have no legs to stand upon.' This was done, and
Katie soon came out again, entire as at first, andl onle more
plhotograrll was success1fully taken. Katie then shook hallnds
with IMr. Lnxmoore, went inside her cabinet, and rapped for
us to take tlhe med imum out.
"Thle seance had been given under strict test conditions.
The only stipulation Katie made thlrouglhout was, that the sit.
ters would not stare fixedly at her whilst she stood for het
photograph.




PRECAUTIONS AGAINST FRAUD.                  99
"Before commencing, Mrs. and BMiss Corner took the medinum to her bedroom, and, having taken off her clothes and
thoroughly searcheld thlen, dressed her without a gown, but
simply with a cloak of dark gray waterproof cloth over her
underclothing, and at once le(l her to tile seance room, where
her wrists were tied tightly together with tape. Tile knots
weCi, examined by the sitters respectively, and sealed with a
signet rin~g. She was then seated in tile cabinet, which had
bleen previously examined.'rThe tape was passed through a
brass bracket in the floor, brought under the shawl, an(l tied
securely to a chair outside the cabinet, so that the slightest
movement on the part of the medium would have been at
once detected.
"During tile interval of half an hour, Mrs. Corrr took
charge of the medium, whilst she was out of the cabinet, and
didi not lose sight of her for one minute. The tying and sealing were repeated before the second part of tlie seance, and
on each occasion of the medium leaving the cabinet, the
knots and seals and tape were duly examined by all the sitters, andl were found intact. Tile medium was tied and sealed by Mr. Iluxmoore, whose signet ring was used."
In a separate communication Mr. Luxmoore writes:
"I carefully examined every part of the cabinet while Miss
Cook was being searched by Mrs. and Miss Corner. Nothing
could l)ossibly have been concealed there without my discovering it. I should also mention, that, soon after one of the
photographs had been taken, Katie pulled back the curtain,
or rather rug, which hangs in front, and requested tis to look
at her, when she appeared to have lost all her body. She had
a most curious appearance; she seemed to be resting on nothing but her neck, her head being close to the floor. Her white
robe was under her."
Phenomena like these, as Dr. Wm. Ititchman aptly remarks, present a question "not to be settled at all by leading
articles, but by positive experimental testimony." In this
case such testimony has been given in abundance.
Previous to Prof. Crookes's taking the case in hand, Dr.
Gully, Mr. Blackburn, Mr. Luxmoore, Mr. W. II. IIarrison,
and many other competent investigators had, at numerous
seances, satisfied themselves fully that Katie and Miss Cook
were distinct personalities.
"All who attended these stances," says Dr. Gully, "are
aware with what anxious care arrangements were always
made by which tlo smallest movements by the medium within were rendered detectable by the sitters outside, by means
of tapes attached to the medium's body, and extended along




100           THE ELECTRICAL TEST.
the floor, and held by some one present; and, on one or two
occasions, by the extension of the medium's own dark hair,
not to mention the precise tying and sealing of the wrists...
These tests have abundantly satisfied me that the form which
appears is not Miss Cook, but has a totally separate existence."
Notwithstanding these well-founded convictions there was
a natural wish among Spiritualists that assurance should be
made doubly sure, and in this wish no one joined more readily than Dr. Gully.
To determine the question whether Miss Cook was lying at
rest inside the cabinet while Katie in her flowing robes was
outside, Mr. C. F. Varley, F. R. S., the electrician of the Atlantic Cable, noted for his skill in testing broken cables, conceived the idea of passing a weak electrical current through
the body of the medium all the time the manifestations were
going on. He did this by means of a galvanic battery and
cable-testing apparatus, which was so delicate that anlly movement whatever, on the part of Miss Cook, would be instantly
indicated, while it would be impossible for her to dress and
play the part of the spirit without breaking the circuit and
being instantly detected.
Yet under these conditions the spirit-form did appear as
usual, exhibited its arms, spoke, wrote, and touched several
persons; and this happened, be it remembered, not in the medium's own house, but in that of Mr. LuxmoJre, at the West
end of London. For nearly an hour the circuit was never
broken, and at the conclusion Miss Cook was found in a
trance. Thus it was clearly proved that Miss Cook was not
only in the cabinet, but perfectly quiescent, while Katie was
visible and moving about outside.
Similar tests were soon repeated by Mr. Crookes in his own
house with equally satisfactory results. Early in March he
reported: " As far as the experiments go, they prove conclusively that Miss Cook is inside while Katie is outside the cabinet," and lie further testified to Miss Cook's perfect honesty,
truthfulness, and willingness to submit to the severest tests
that he could approve of.




MR. CROOKES'S TESTIMONY.               101
But the crowning proof was yet to come. On the 12th of
March, 1874, during a seance at his own house, Katie came to
the cuitain, and called him to her, saying, " Come into the
room and lift my medium's head up; she has slipped down."
Katie was then standing before him, clothed in her usual
white robes and turban head-dress. Hle walked into the library up to Miss Cook, Katie stepping aside to allow him to pass.
He found that Miss Cook had slipped partially off the sofa,
and that her head was hanging in a very awkward position.
He lifted her on to the sofa, and in so doing had satisfactory
evidence, in spite of the darkness, that Miss Cook was not
attired in the Katie costume, but had on her ordinary black
velvet dress, and was in a deep trance.
On the 29th of March, at a seance at Hackney, Katie told
Mr. Crookes that she thought she should be able to show herself and Miss Cook together. Turning the gas out, he entered the room used as a cabinet, bearing a phosphorus lamp.
This consisted of a six or eight ounce bottle, containing a
little phosphorized oil, and tightly corked.
It being dark, he felt about for Miss Cook. He found her
crouching on the floor. Kneeling down, he let air enter the
lamp, and by its light saw the young lady, dressed in black
velvet, as she had been in the early part of the evening, and
to all appearance senseless. She did not move when he took
her hand and held the light close to her face, but continued
quietly breathing.
The remainder.of the narrative I give in Mr. Crookes's own
words:
"Raising the lamp, I looked around and saw Katie standing close behind Miss Cook. She was robed in flowing white
drapery, as we had seen her previously during the senlce.
HIolding one of Miss Cook's hands in mine, and still kneeling,
I passed the lamp up and down, so as to illuminate Katie's
whole figure, and satisfy myself thoroughly that I was really
looking at the veritable Katie, whomi I had clasped in my
arms a few momentsbefore, and not at the phantasm of a disordered brain.
"Shle did not speak, but moved her head, and smiled in
recognition. Threea separate times did 1 carefully examine
Miss Cook, crouching before me, to be sure that the hand I
held was that of a living woman, and three separate times did




102               SPIRIT DRAPERY.
I turn the lamp to Katie, and examine her with steadfast
scrutiny, until I had no doubt whatever of her objective
reality."
Of the points of difference between the two, Mr. Crookes
says:
"Katie's height varies; in my house I have seen her six
inches taller than Miss Cook. Last night, with bare feet and
not tip-toeing, she was four and a half inches taller than Miss
Cook. Katie's neck was bare last night; the skin was perfectly smooth, both to touch and sight, whilst on Miss Cook's
neck is a large blister, which under similar circumstances is
distinctly visible, and rough to the touch. Katie's ears are
unpierced, whilst Miss Cook  habitually wears ear-rings.
Katie's complexion is very fair, while tlhat of Miss Cook is
very dark. Katie's fingers are muchllonger than bliss Cook's,
and her face is also larger. In manners and ways of expression there are also many decided differences."
The exceeding whiteness of the drapery with which Katie
came clothed was always noticeable; reminding the Scriptural reader of that passage in Mark: "His raiment became'shining, exceeding white as snow, so as no fuller on earth
can white them."  The dress would vary in shape nearly
every evening.
The fabric felt material enough. It did not melt away and
disappear like the spirit fabrics felt by Mr. Livermore and
Dr. Gray in the presence of Kate Fox. Miss Douglas took
a specimen of the cloth to Messrs. Howell and James's, London, and asked them to match it; they said that they could
not, and that they believed it to be of Chinese manufacture.
Whence came this white drapery? As we proceed in our
narrative, it will be seen that Mr. Crookes satisfied himself
thoroughly that it could not have been brought into his house
and used by the medium.
Katie had announced, on several occasions, that her materializations through Miss Cook would cease the 21st of May,
1874. At one of her farewell seances, my friend, Mr. Coleman, whom I had some years before introduced to certain
phenomena in Boston, was present. IIe took from his pocket a photograph; Katie received it from his hands, and
exclaimed, " This is Dr. Gully and my likeness. Whlat do
you want me to do with it?" "W Write," said Mr. Coleman,




CUT PLACES MADE WHOLE.                 103
"your name, and any message you have to give me, on the
back of it, that I may keep it in remembrance of this even.
ing." Borrowing his pencil she wrote: "Annie Morgan,
usually known as Katie King. To her dear friend, Mr. Ben.
May 9th, 1874." When it was read aloud some one said,
"That is too familiar," and she was reminded that there
were others of the same name known to her; upon which
she asked' for the card to be returned, and wrote: "Mr. Ben is
B. Coleman, Esq."
" During the evening," writes Mr. Coleman, " she frequently went behind the curtain to look after her m.edillm, and
once whilst she was there, Mr. Crookes raised the curtain,
and he and I, and four others who sat by me, saw, at one and
the same time, the figure of Katie, clad in her white dress,
bending over the sleeping form of the medium, whose dress
was blue, with a red shawl over her head." This exhibition
was then repeated, and Mr. Coleman was fully satisfied that
he saw both the living form of Miss Cook, and the materialized spirit-form of Katie.
The following remarkable incident, which Mr. W. H. Harrison and Mrs. Ross-Church (Florence Marryat) both confirmed in subsequent narratives, indicates the thaumaturgic power that was at work: " Taking up her skirt in a
double fold, Mr. Crookes having lent her his scissors, Katie
cut two pieces out of the front part, leaving the holes visible,
one about an inch and the other two or three inches in circumference, and then, as if by magic, but without the conjurer's double boxes, or any attempt at concealment, she held
that portion of the dress in her closed hand for a minute or
two, and showed that the holes had disappeared, and that the
dress was again entire. The pieces, a portion of which I
have, are apparently strong ordinary white calico."
Of the repetition of this marvel at a subsequent seance,
Mr. W. H. Harrison writes: " After she had thus cut several
great holes in her dress, as she sat between Mr. Crookes and
Mr. Tapp, she was asked if she could mend it, as she had
done on other occasions; she then held up the dilapidated




104          THE FAREWELL SEANCE.
portion in a good light, gave it one flap, and it was instantly
as perfect as at first. Those near the door of the cabinet examined and handled it immediately, with her permission, and
testified there was no hole, seam or joint of arny kind,
where a moment before had been large holes, several inches
in diameter."
Mrs. Ross-Church (Florence Marryat), a daughter of my
old acquaintance, Captain Marryat, author of " Peter Simple,"
&c, was a witness of the same incident, and mentions it in
an account of her experiences, which I shall soon quote.
The following is Mr. W. HI. Harrison's account of the farewell
seance, May 21st, 1874, in London, at which Katie appeared.
There were present Mr. Crookes, Mrs. Corner, Mrs. RossChurch, Mr. W. H. Harrison, Mr. G. R. Tapp, Mr. and Mrs.
Cook and family, and the servant MIary:
"fMr. Crookes, 7.2-5 P. M., conducted Miss Cook into the
dark room used as a cabinet, where she laid herself down upon the floor, with her head resting on a pillow; at 7.28 Katie
first spoke, and at 7.30 came outside the curtain in full form.
She was dressed in pure white, with low neck and short
sleeves. She had long hair, of a light auburn or golden color,
which hung in ringlets down her back, and each side of her
head, reaching nearly to her waist. She wore a long white
veil, but this was only drawn over her face once or twice during the seance.
"The medium was dressed in a high gown of light blue merino. During nearly the whole of the s'ance, while Katie was
before us, the curtain was drawn back and all could clearly
see the sleeping medium, who did not stir from her original
position, but lay quite still, her face being covered with a red
shawl to keep light from it. There was a good light during
the entire seance.
"Katie talked about her approaching departure, and accepted a bouquet which Mlr. Tapp brought her, also some
bunches of lilies from Mr. Crookes.
" All the sitters in the circle clustered closely round her.
Katie asked Mr. Tapp to take the bouquet to pieces, and lay
the flowers out before her on the floor; she then sat down,
Eastern fashion, and asked all to draw around her, which was
done, most of those present sitting on the floor at her feet.
She then divided the flowers into bunches for each, tying
them up with blue ribbon. She also wrote parting notes to
some of her friends, signed' Annie Owen MIorgan,' which she
stated was her real name when in earth-life. She wrote a
note for her medium, and selected a fine rosebud for her as a
parting gift.
" Katie then took a pair of scissors and cut off a quantity of




TESTIMONY OF MRS. ROSS-CHURCH.                105
her hair, giving everybody present a liberal portion. She
then took the arm of Mr Crookes and walked all round the
roo, sllakingl hands with each. She again sat down and distributed some of her hair; and also cut off and presented several pieces of her robe and veil..
"She then appeared tired, and said reluctantly that she
must go, as the power was failing, and bade farewell in the
most affectionate way. The sitters all wished her God speed,
and thanked her for the wonderful manifestations she hlad
given. Looking once more earnestly at her friends she let
the curtain fall and she was seen no more. She was heard to
wake up the medium, who tearfully entreated her to stay a
little longer, but Katie said,' My dear, I can't. My work is
done. God bless you,' and we heard the sound of her parting
kiss. The medium  then came out among us, looking much
exhausted and deeply troubled.
"? Katie said that she should never be able to speak or show
her face again; that she had had a weary and sad three years'
life' working off her sins' in producing these physical manifestations, and that she was about to rise higher in spirit-life.
At long intervals she might be able to communicate with her
medium by writing, but at any time her medium might be enabled to see her clairvoyantly by being mesmerized."
Mrs. Ross-Church (Florence Marryat), who had been present at three of Katie's last seances, on the 9th, 13th and 21st
of May, 1874, in a letter to the London Spiritualist, wrote as
follows:
" I will not recapitulate what so many have told of the appearance of the spirit' Katie King,' nor of the means taken to
prevent any imposition on the part of her medium. This has
all been repeated again and again, and as often disbelieved.
But I fined Serjeant Cox, in his late letter on the subject of
Miss Showers's mediumship, saying that could such an end
be attained as a simultaneous sight of thle apparition outside
the curtain and the medium within,'the most wonderful fact
the world has ever witnessed would be established beyond
controversy.' Perhaps Serjeant Cox would consider a sight
of both Inedium and spirit in the same room andi at the same
time as convincing a proof of stern truth. I have seen that
sight.
" On the evening of the 9th of May, Katie King. led me, at
my own request, into the roof. with hler beyond the curtain,
which was not so dark but that I could distinguish surrounding objects, and then made me kneel down by Miss Cook's
prostrate form, and feel her hands and face and head of curls,
whilst she (the spirit) hleld( my other hand in lhers, and leaned
against my shoulder, with one arm around my neck.
"I hlave not the slightest doubt that upon that occasion
there were present with me two living, breathing intelligences, perfectly distinct from eacll other, so far at least as
their bodies were concerned. If my senses deceived me; if [
was misled by imagination or mesmeric influence into believ.




106     TESTIMONY OF MRS. ROSS-CHURCH.
ing that I touched and felt two bodies, instead of one; if'Katie King,' who grasped, and embraced, and spoke to
me, is a projection of thought only-a will-power —an instance of unknown force-then it will be no longer possible to know' Who's who, in 1874,' and we shall hesitate to
turn up the gas incautiously, lest half our friends should
be but projections of thought, and melt away beneath its
glare.
" Whatever Katie King was on the evening of the 9th of
May, she was not Miss Cook. To that fact I am ready to
take my most solemn oath. She repeated the same experiment with me on the 13th, and on that occasion we had the
bentefit of mutual sight also, as the whole company were invited to crowd around the door whilst the curtain was withdrawn and the gas turned up to the full, in order that we
might see the medium, in her blue dress and scarlet shawl,
lying in a trance on the floor, whilst the white-robed spirit
stood beside her.
" On the 21st, however, the occasion of Katie's last appearance amongst us, she was good enough to give me what I consider a still more infallible proof (if one could be needed) of
the distinction of her identity from that of her medium.
When she summoned me in my turn to say a few words to
her behind the curtain, I again saw and touched the warm,
breathing body of Florence Cook lying on the floor, and then
stood upright by the side of Katie, who desire(l me to place
my hands inside the loose single garrnent which she wore, and
feel her nude body. I did so, thoroughly.
"I felt her heart beating rapidly beneath my hand; and
passed my fingers through her long hair to satisfy myself that
it grew from her head, and can testify that if she be' of psychic force,' psychic force is very like a woman.
"Katie was very busy that evening. To each of ler friends
assenlbled to say good-by, she gave a bouquet of flowers tied
up with ribbon, a piece of her dress and veil, and a lock of her
hair, and a note which she wrote with her pencil before us.
Mine was as follows:' From Annie Owen de Morgan (alias
Katie King) to her friend, Florence Marryat Ross-Church,
with love. Penseza noi. May21st, 1874.' I must not forget
to relate what appeared to me to be one of the most convincing proofs of Katie's more than natural power, namely, that
when she hlad cut, before our eyes, twelve or fifteen different
pieces of cloth from the front of her white tunic, as souvenirs
for her friends, there was not a hole to be seen in it, examine
it which way you would. It was the same with her veil, and
I have seen her do the same thing several times.
"1 think if in the face of all this testimony that has been
brought before them, the faithless and unbelieving still credit
Miss Cook with the superhuman agility required to leap fromn
the spirit's dress into her own like a flashll of lightning, they
will hardly suppose her capable of re-weaving the material of
her clothing in the same space of time. If they can believe
that, they will not find the spiritualistic doctrine so hard a nut
to crack afterwards. But I did not take, up my pen to argle
this point, but simply to relate wh4t occurred to myself.'




PHOTOGRAPHS OF KATIE.                 107
During the week before Katie took her departure, she gave
seances at MIr. Crockes's house almost nightly, to enable him
to photograph her by artificial light. In a letter dated July
21st, 1874, and enclosing two photographs, he writes me:
"You may be interested in seeing one of my photographs of
Katie, as she stood holding my arm; also one in which she is
standing by herself." In the former of these the person of
Katie, nearly to her ankles, dressed in her white robe, is
taken; in the other, not quite so much of the figure is seen.
In both photographs, the drapery is gracefully disposed; the
countenance is placid, and the features finely formr_,d. though
it might not require much imagination to discover in their general expression a spectral look; the figure has all the distinctness of a veritable human being, there being nothing shadowy
in the outlines.
Taken in his own laboratory, and under conditions the
most satisfactory and unquestionable, these and some forty
other photographs which lie took, some inferior, some indifferent, and some excellent, confirmed all the previous tests
which Mr. Crookes had got of the genuineness of the phenomenon. Frequently, at his own house, lie would follow
Katie into the cabinet, and would sometimes see her and her
medium together, though generally he would find nobody but
the entranced medium lying on the floor, Katie and her white
robes having instantaneously disappeared.
During a period of six months Miss Cook was a frequent
visitor at Mr. Crookes's house, remaining there sometimes a
week at a time. She would bring nothing but a little handbag, not locked. During the day she would be constantly in
the presence of Mrs. or Mr. Crookes, or some other member
of his family; and, not sleeping by herself, there was no conceivable opportunity for any fraudulent preparation.
"It was a common thing," says Mr. Crookes, "for the
seven or eight of us in the laboratory to see Miss Cook and
Katie at the same time under the full blaze of the electric
light. We did not on these occasions actually see the face of
the medium, because of the shawl (which had been thrown




108         MR. CROOKES'S TESTIM.IONY.
over to prevent the light from falling on the face ), but we
saw her hands and feet, we saw her move uneasily under the
influence of the intense light, and we heard her moan occasionally. I have one photograph of the two together, but
Katie is seated in front of Miss Cook's head."
On one occasion Mr. Crookes was photographed with Katie,
she having her bare foot on a particular part of the floor;
their relative height was ascertained. Mr. Crookes was then
photographed with Miss Cook under precisely similar conditions, and while the two photographs of himself coincide exactly in stature, etc., Miss Cook's figure is found to be half a
head shorter than Katie's, and looks small in comparison.
" Photography," adds Mr. Crookes, "is as inadequate to
depict the perfect beauty of Katie's face, as words are powerless to describe her charms of manner. Photography may,
indeed, give a map of her countenance; but how can it reproduce the brilliant purity of her complexion, or the evervarying expression of her most mobile features, now overshadowed with sadness when relating some of the bitter experiences of her past life, now smiling with all the innocence of
happy girlhood when she had collected my children around
her, and was amusing them by recounting anecdotes of her
adventures in India."
The following particulars given by Mr. Crookes, as to the
differences between Katie and the medium, will be found of
interest:
" HIaving seen so much of Katie lately, when she has been
illumi1inated by the electric light, I am enabled to add to the.
points of difference between her and her Iediulm whichl I
mentioned in a former article. I have thle most absolute c.rtainty that Miss Cook and Katie are two separate, inlivi(luals
as far as their bodies are concerned. Several littlet marks on
1Miss Cook's face are absent on Katie's. Miss Cook's hllair is
so (lark a brown as almost to appear black; a lock of Katie's
which is now before nme, which she allowed me to cut from
her luxuriant tresses, having first traced it up to the scalp
and satisfied myself that it actually grew there, is a rich
golden auburn.
"On one evening I timed Katie's pulse. It beat steadily at
75, while Miss Cook's pulse, a little timie after, was going at
its usual rate of 90. On applying my ear to Katie's chlest I
could hear a heart beating rhythmically inside, and pulsating




MR. CROOKES'S TESTIMONY.                 109
even more steadily than did Miss Cook's heart when she allowed me to try a similar experiment after the s6ance. Tested in the same way, Katie's lungs were found'to be sounder
than her mlediun's, for at the time I tried my experiment
Miss Cookl was under medical treatment for a severe cough."
Of the final parting of Miss Cook and Katie, Mr. Crookes
says:
"Having  concluded her directions, Katie invited me into
the cabinet with her, and allowed me to remain there to the
end. After closing the curtain she conversed with me for
some time, and then wallted across the room to where Miss
Cook was lying senseless on the floor. Stooping over her,
Katie touched her and said,' Wake up, Florrie, wake up! I
must leave you now.' Miss Cook then woke and tearfully
entreated Katie to stay a little time longer.' My dear, I can't;
my workl is done. God bless you!' replied Katie, and then
continued speaking to Miss Cook. For several minutes the
two were conversing with each other, till at last Miss Cook's
tears prevented her speaking.  Following Katie's instructions, I then came forward to support Miss Cook, who was
falling on to the floor, sobbing hysterically. I looked around,
but the white-robed Katie had gone. As soon as Miss Cook
was sufficiently calmed a light was procured and I led her out
of the cabinet."
Thus ended this extraordinary series of seances, verifying
the stupendous fact of the power of spirits to manifest themselves in a temporarily materialized human form. To Miss
Cook's honesty and good faith Mr. Crookes bears witness in
the strongest terms. Every test he proposed she readily submitted to; she was open and straightforward in speech, and
never did he see in her conduct anything approaching the
slightest symptom of a wish to deceive.
" To imagine," lie says, " that a school-girl of fifteen should
be able to conceive and then successfully carry out for three
years so gigantic an imposture as this, and in that time should
submit to any tests which might be imposed upon her, should
bear the strictest scrutiny, should be willing to be searched
at any time, either before or after a seance, and should meet
with even better success in my own house than at that of her
parents, knowing that she visited me with the express object
of submitting to strict scientific tests-to imagine, I say, the'Katie King' of the last three years to be the result of imposture-does more violence to one's reason and common
sense than to believe her to be what she herself affirms."




110                 IMMORTALITY.
When to these considerations is added the fact that the
phenomena through Miss Cook have been recently paralleled
and even surpassed by numerous similar well-attested plienomena, not only in England, but in America, what escape
is there from the conclusion that they are wholly inexplicable
under any theory of imposture or delusion?
CHAPTER IX.
By immortality I mean that exemption from death, of which
we have the assurance in the spiritual body as a ground of
continuous life. The spiritual organism is demonstrated not
merely in the proof palpable, presented in the appearance of
spirits in the human form, and by the attestations of spirits
and mediums, but in the facts of clairvoyance, showing powers in the human being independent of the corresponding
physical organs and requiring other and supersensual organs.*
Proofs of a future existence do not necessarily involve
proofs of a perpetual existence. A discussion of the latter is
not pertinent to my present purpose. But I may here remark
that faith in our own everlastingness must depend largely on
faith in the eternity of a supreme benign intelligence whence
comes the order of the universe.
If we are at the mercy of blind, unconscious cosmic forces,
of a mere "orrery," in the working of which neither mind
nor love is active, we may feel, in the next stage of being as
well as in this, that life is no assured possession. But to this
subject I hope to return before I close.
The phenomena being admitted as actual and genuine, is it
consistent with the laws of science to seek their cause?
"Of the efficient causes of phenomena," says J. S. Mill,
* For an abundance of facts proving clairvoyance, prevision, and many
other supersenlsual phenomena, see "Planlchette, the I)esp:airof Science,''
by EpesSargent. Bloston: Roberts Brothers. It has not been thought
necessary to repeat these facts in the present work.




PHENOMENON AND CAUSE.                   111
"or whether any such causes exist, I am not called upon to
give an opinion."
Mr. Mill acknowledges empirical causes only.
Wtell: the phenomena of Spiritualism force upon us the question of empirical causes; of causes fairly within the domain of
science and experiment. When a solid figure in the human
form, clothed and manifesting life and intelligence, melts
away and disappears, and subsequently re-forms, before our
sight, surely the phenomenon is one, the consideration of the
cause of which is a legitimate inquiry of science. The philosophy of experience is the last which should deny this declaration; for to refuse to admit that there may be an empirical
cause for the phenomenon in this case is purely an a priori assumption, to fall back on which is to abandon the whole
philosophy of experience.
As the testimony in support of this amazing phenomenon
cannot be too complete, I will quote, in addition to what I
have already given, a description of their experiences by two
highly competent witnesses. The first, Mr. A. B. Crosby, of
Gold IIill, North Carolina, is, as I learn from my friend and
neighbor John Wetherbee, a mall scientifically educated, a
graduate of Waterville College, and a careful observer. IIe
writes to Mr. W., under date of August 7th, 1874, the following very clear and concise description of the phenomenon:
"I stopped on my way, at Philadelphia, and while there I
saw the'Katie King' manifestation, at No. 50 North Ninth
street. There were about thirty pc rsons present at the sdance. The cabinet was a wooden partition across one corner
of the room, the carpet of which extended to the extreme corner. There was a door in the partition and two apertures.
Mr. and Mrs. IIolmes, the mediums, sat outside the cabinet,
and next to it, and were both in sight all the time. It is necessary for you to remember that, and also that the room was
light enough all the time to see distinctly the persons present
-about thirty. They sat in the form of a horse shoe, at each
end of which sat a medium, whichl would be at each side
of tlle.cabinet. After some music and singing-about twenty
minutes —we saw two delicate hands appear at the aperture
over the door, then a face, rather dimn, at the other aperture.
After a short time, devoted to gathering strength from the
circle, the door of the cabinet opened and a be~autiful young
lady, dressed in white, with a dark girdle and slippers, walked
out into the centre of this circle. She had in her hands bou



112               MORE TESTIMONY
quets of flowers, which she held to the noses of many of the
audience. She spoke to several in a weak voice. She went
into and out of the cabinet several times; finally, she retired
to the door of the cabinet and disappeared, gradually, until only
a bright spot could be seen on the carpet. In less than a minute
she began to reappcar, and in a short time walked out into the
room apparently a veritable living person, as palpable as I-ou
or I; I think, for the time we saw her, that she was flesh, like
us. I thought her person had a slight phosphorescent glow,
because the shadows of the folds of her dress were very feeble,
more of the character of a diffused light. I cannot conceive
of what I saw being any trick; I know it was not, and you
know what that means when I say it, and I am now a Spiritualist."
Dr. Raue, of Philadelphia, a physician of the highest standing, was present at the s6ance of August 9th, 1874. He assured himself by a close examination that there was no inlet or
outlet to the cabinet. The two mediums remained outside
among the spectators. After some music the curtains of the
holes in the partition were raised, and several hands became
visible. Soon a whole arm appeared,.and as in salutation was
waved to and fro in a graceful manner. Katie shook hands
from the window with those who went up to it. She talked,
too, repeatedly; for inatance, she answered the question of
" How do you like the present company?" by "I'11 tell you
after awhile;" and, later, " I love you all."  At another time
she said, " I feel now as natural as when I was in earth-life."
Her voice was mild and somewhat whispering. Of her issuing from the cabinet in a full materialized form, Dr. R. says:
"The door opened and Katie appeared, slowly moving her
hands, as though saluting or declaiming, and clad in a tasteful white robe, and a mantilla of gauze or lace. IHer waist
was encircled by a belt, fastened with a gold clasp or
buckle. At her throat appeared a gold cross, or similar ornament. Afterwards she emerge'd entirely front the closet, sat
down upon a chair next to Mrs. IIolnes, rose and receded
slowly into the closet again.
" The question was then put to her whether she could not
show us how she materializt d hler'elf, and was again answered by'I will try.' After awhile the door of thel, closet opened once more, and we saw, in the right corner of it, a kind of
gray mist, or cloutl, from which, within a short time, Katie's
whole figure was developed in a wonderful m!anner. IIer disappear:nce was similar: it was a gradual fading aund (lissolving. The white figure was not illumined by extfrnat lic/7lt, but
had a peculiar blu, ish-white and brilliant splendor, that seemed
to come from within. 1 do not believe that any mixture of




THE PROOF PALPABLE.                   113
earthly colors would be able to produce the same effect. The
gold of the belt-buckle and the necklace appeared more golden than the finest gold."
Here was a proof palpable —but of what? Surely of immortal spirit, whether we call it psychic force, or independent spirit power. Admitting that there was no delusionand the reader who has carefully weighed the testimony I
have adduced will hardly adopt so insufficient a theory as
that of fraud or deception-what can it be but an intelligence
and a will, exercising, through some centripetal and centrifugal use of the invisible consiitdit-2..?'matter, the astonishing
power of materializing and de-materializing a human form
with its appropriate clothing?
An intelligence and a will! And this intelligence proclaims itself a spirit! And this will proves the claim by
causing an animated body in human shape to vanish and reappear  If such a power does not answer the full signification which men in all ages have attached to the word spirit,
as representative of the life of a man after the dissolution of
his earth-body, I am at a loss to know what further evidence
can be given under the present limitations of our human faculties.
But this spirit, we are told, is very unspiritual, and does
not always speak the truth.
If a man having the Caucasian features and form, and
speaking our language, were cast upon our shores from the
sea, we should readily take his word for it that he was an escaped English or American mariner. IIe might prove in
many other things untruthful and inconsistent, but we should
have little doubt that he was a man, and of a certain nationality.
So when a man in the human form presents himself as a
materialized spirit, and proves it, not only by the intelligence
of his conversation and acts, but by dissolving and re concreting his corporeal envelope before our eyes, and by manifesting his powers, in other ways, as invisible force and intelligence, surely we have here a proof palpable, which no misrepresentations or mistakes, on his part, in regard to other
8




114          MR. OWEN'S TESTIMONY.
questions, could impair, that he is what he claims to be,
namely, what we understand by a spirit.
Skepticism, it is true, can find room for cavil even here, but
so it can find room to cavil at the reality of our own terrestrial existence; and yet we go on, and eat, drink, sleep,
think, and enjoy ourselves, in spite of all the subtleties by
which it would prove that we are under a mistake.
That the phenomena have a cause, must be conceded as a
postulate of human reason. The theories of imposture and
delusion being dismissed, what sufficient cause can be assigned but that which the spirits themselves bear witness to, and
that which human experience, in all ages of the world and
among all tribes and nations, has accepted?
Although in December, 1874, charges of fraud were brought
against Mr. and Mrs. Holmes, in consequence of which Mr.
Owen and Dr. Child withdrew their confidence, the phenomena through Mrs. IHolmes were satisfactorily tested
throughout the year 1875, not only by Messrs. Lippitt and
Olcott, but by Mr. J. M. Roberts, all gentlemen personally
known to me. A Mrs. White, instigated, it is believed, by
persons wishing to throw discredit on the phenomena, declared that she had bLen engaged by Mr. IIolmes to play the
part of Katie King. That she stood for a photograph of
the spirit was true. Certain letters in Mr. HIolmes's handwriting, which were not at first satisfactorily explained, gave
color to her other claims. But it was in the end conclusively
proved: first, that Mrs. White's word was entitled to no
credit; secondly, that the manifestations could be produced
without her or any other confederate; and thirdly, that the
evidences of fraud were incomplete. For these reasons, and
because the testimony of Mr. Crosby and Dr. hlauc has not
been retracted, I have allowed it to stand as it appeared in
the first edition of this work. Even Mr. Owen, after withdrawing the testimony he had given in behalf of the l;henomena, declared that "the Iolmes case, instead of disproving or casting doubt upon the phenomenon of materialization,
does prove it conclusively."




MR. KELSO'S TESTIMONY.               115
The Holmes case made a great noise at the time, and was
looked tupon by the larger part of the uninformed public as
invalidating all the phenomena; but it owed its importance
to the reputation of Mr. Owen as a public man of tried integrity and an author of note. IHe had testified so earnestly
to the facts that, although he remained as firm a believer as
ever in the truth involved, the hostile newspapers, when he repudiated the manifestations in this single case, were jubilant
over the event, and it was regarded as conclusive even against
Spiritualism itself. Subsequent developments have shown
how unwarrantable and exaggerated was the importance
given to the affair. The materialization phenomena have so
multiplied, have grown to be so complex and common, that
the detection in fraud of any one medium, however conspicu.
ous, cannot invalidate the general fact.
As our experience in dealing with these novel phenomena
increases, moreover, we begin to learn that susceptible mediums, through sinister mesmeric influences exerted upon
them either by operating spirits or by persons in a circle, may
automatically do things which unskilled investigators at once
set down as frauds sufficient to invalidate all proofs, however
ample, of previous genuine phenomena.
These considerations may explain why it is that there are
so few mediums who have not, at some time in their career,
been charged with imposture.
Under date of Terre Ilaute, Ind., Oct. 27th, and Nov. 10th,
1875, Mr. Isaac Kelso, a well-known Unitarian clergyman,
and an experienced student of the phenomena, gives an account of a sitting, at which Mrs. Anna Stewart was the medium. IIe says:
" The light is turned down, but not so far as to make it possible for any confederate to enter the cabinet without being
seen. By and-by one wing of the cabinet door slowly opens,
and out stte)s a slight but beautilul figure, robed in pure white
garme(nts, Tooking a gil I of about seiventeen; not quite so tall
asthe medium, but with a step more elastic. Pausing an instant near the threshold, she says,'Good evening,' in the
softest imlaginable tones, then, turning round, throws open
the other wing of the cabinet door, showing us the medium
sitting in a chair, apparently asleep, and deadly pale."




116           THE PROOF PALPABLE.
A stranger suggested to Mr. Kelso that it was a deception;
whereupon the entranced medium lifted her arm andl waved
a white handkerchief. "Ah, the thing is a machine, moved
by wires," persisted the skeptic in an undertone. Going at
once to the medium the figure in white raised her to her feet,
brought her out of the cabinet, and stood side by side with
her. After describing a second apparition, that of a tall male
figure, Mr. Kelso resumes:
" Finally the figure in white came out again. I requested
her to give us the best proof she could that she was not a
mortal like ourselves. Alter expressing a willingness to try,
she called for a pair of scissors, which, being furnished, she
handed to me; then kneeling down before me, requested that
I should cut a lock of hair fromn her head.... The apparition threw her long raven tresses forward, allowing lme to
make my own selection. Cutting off a large lock, close to
the scalp, I drew it caret ully threugh my hand, then passed it
to others; it was handed round; perhaps a dozen persons examined it; after this it was returned to the apparition, who
remained in her kneeling posture close by me. Taking the
hair into her 1lands, she stretched it out, laid it on a white
handkerchief right under my eyes, and inl full view of all the
company, tlen iolded the handkerchief over it. IHaving done
this, she retired within the cabinetand closed the door, which
placed her at the distance of at least nine feet froml the air.
"; While the door was yet closed the handkerchief deliberately unfolded as if lifted by invisible fingers, and thlehair
began to move. I now placed the fingers of my right hand
upon the carpet, slowly and carefully sweeping them entirely
round the handkerchief, thus making it doubly sure that no
fine thread or wire connected thle hair in any way with the
being from whose head I had clipped it. Very soon the lock
of hair bounded from the handkerchief on to the carpet, and
began moving toward the cabinet. Before it reached the
tlireshold the apparition opened tile door and came out. Tilhe
hair leaped upon her white skirt, and slowly climbed to her
shoulder; thence it sprang to lher crown, and seemed to plant
itself upon the very spot from which it had been taken."
A lady of my acquaintance, Mrs. II. B. Webster, a daughter of Croly, the poet, author of " Catiline," &c., after describing some phenomena that took place in Florence, Italy
(July, 1874), through the mediumship of Mr. D. D. IIome,
remarks as follows:
" One asks one's self, of what nature can be the eyes and
ears and the fli sh and blood of tile individual who can see
eight or t(n hands come out front under his own diningcloth, while the hands of every visible individual-present are
staring him in the face, and can feel the living pressure of




CREDULITY OF SKEPTICISM.                  117
the flexible human fingers clasping him, and question for a
single instant what they are? True it is that tlhere are persons, clever and intelligent inl all other respects, who, when
their prejudices or preconceived ideas are thwarted, seem to
have the faculty of shutting their eyes to all facts, and their
minds to all logic, no matter how palpable. Thus a very distinguished and gifted Englishman told me the other evening,
in the presenice of several others, that at a seannce with MIr.
Home a hand and arm  projecting froin a white cloud descelnded from above in the full view of seven or eight persons, and first touching Mr. IIome's head, then touched himself on the forehead.'But,' said the gentleman in conclusion, I' What does that prove? The hand might have been
a force. Who assures me it came from a spirit?'  T, arguing of this description there is no answer possfble, except,
perhaps, that of Mr. Ilomne himself, who remlarked that in
such a case owe may all be, ourselves, notiing but forces also!"
Home's reply is apt and sufficient. To suppose that a mere
force, independent of the will or knowledge of the medium
exercising it, announcing itself as a distinct individuality
and conducting like one, and yet nothing all the while but an
emanation from the medium, can go forth from the latter, incarnate itself partially or wholly, clotlhe itself appropriately
and instantaneously in garments woven apparently out of
nothingness, converse, argue, sing, walk, dance; write, play
on instruments, and then suddenly vanish, while the medium, in the possession of all his faculties, is looking on and
believing it a separate personality-is obviously to suppose
something far more miraculous and incredible than a direct
manifestation by a returning spirit.
It may be asked: "Under the theory of a spiritual body coexistent with the natural, may not the spirit of a person still
in the earth-life manifest itself thus objectively?" That it can
do so we have good reason to believe; but if it can thus separate
itself from the living earth-body, why should the dissolution
of the latter limit the spirit's power of manifestation? Ought
not its power to be increased rather than diminished by the
severing of a tie which must be more a limitation than a
help?
The proof palpable of immortality is the culmination of
other cognate proofs, in themselves a sufficient assurance of
the existence in man of a supersensual, spiritual nature.




118            PHENOMENAL PROOFS.
Death is not disorganization, but change. The caterpillar
does not lose himself in passing to the butterfly, neither does
man lose himself in leaving a physical organism for a spiritual.
There is undoubtedly a force, call it psychic, odic, or spiritual, which is a property of man's duplicate organism. It
may be manifested in various ways during the earth-life of
the individual; it may be the agent in many phenomena not
explicable by the agency of the normal powers of terrestrial
man; but there is a large class of phenomena which are
more rationally explained by the intervention of spirits that
have parted from their mortal bodies.
Tile testimony of the spirits themselves and of entranced
and clairvoyant mediums, from whose organisms they borrow a certain.power facilitating manifestation, must carry
some weight; nor is the fact that both spirits and mediums
are fallible and often deceptive, sufficient to impair wholly
the value of such assurance.
IBut apart from this testimony, we have all the proof that
our senses can give, and in addition, the proofs of an intelligence and a power that cannot be credited to our known and
normal faculties.
MBrs. Louisa Andrews, from whose testimony in regard to the
materialization phenomena I have already quoted, records the
following incident: "At a late sitting in Moravia, where
there were many in the circle anxiously hoping to see frie nds
and relatives, a young man appeared whom no one knew.
After showing himself for a moment, he spoke, giving his
name as Freeman Kelly. No one recognized the name or the
face. IIe then spoke again with apparent effort, saying,' I
passed away in Ithaca;' an(l he added, in a low but very impressive voice,' Let all men irnow tkat this is true.'
"On my return to Ithaca, I found, on inquiry, that a man
bearing this name, and described as resembling the spirit we
had seen, died last spring (1872). IIe had promised some
friends living in this place that if lie should go first, and if
spirit returns were possible, he would conime and testify to the




IMENTAL AND PHYSICAL PROOFS.              119
fact. These friends were not present when he redeemed hlis
promise, but received his communication through the lips of
those who heard it."
Dr. Edwin Lee, in his " Report upon the Phenomena of
Clairvoyance" (London, 1843), mentions the case of the prediction of the death of the King of Wurtemberg by two different somnambulists; the one having foretold the event four
years beforehand; the other, in the spring of the same year
having mentioned the exact day, in the month of October, as
also the disease (apoplexy). " The exact coincidence," says
Dr. Lee, " of the event with the predictions, is not doubted at
Stuttgard; and a fortnight ago Dr. Klein, who is now in England, accompanying the Crown Prince of Wurtemberg, having been introduced to me, I took the opportunity of asking
him about the circumstance, which he acknowledged was as
has been stated, saying, moreover, that his father was physician to the King, who, on the morning of the day on which
the attack occurred, was in very good health and spirits."
Mr. Clark Irvine, a respectable lawyer of Oregon, Holt
County, Missouri, of whose visit to Dr. Slade I have already
spoken, in the third chapter of this work, writes me some
particulars of this and other experiences, which include some
noteworthy facts. IIe was wholly unknown to Dr. Slade, the
medium, and came upon him unprepared. While he sat in a
chair in the light and Dr. Slade sat at some distance from him,
Mr. Irvine felt an invisible spirit hand which he grasped. He
held on to it tightly, and the hand, after pulling violently,
gave a few spasmodic jerks and then seemed to melt away, his
fingers gradually closing together as though holding some dissolving substance.
While himself holding a slate close up under and against
the top of a small table, Mr. Irvine got "almost immediately,
with more than mortal speed, in writing," a communication
signed "Your grandmother, Tabitha NM. Irvine." If he had
ever known that she had an M in her name, he had surely forgotten it; but on reference, some days after, to an old family
Bible lie learnt that the M was correctly inserted. Bear in




120            PHENOMENAL PROOFS.
mind that all the while the writing was going on, Slade was
sitting at some distance and did not even know the name of
his sitter.
While Mr. Irvine held an accordion, in broad daylight, in
such a way that he could look closely on the keys, the side of
the instrument opposite his hand began to be violently pulled
out and pushed back with great rapidity, the keys rose and
fell, and the tune of " IIome, Sweet Home " was played. Mr.
1. could not himself play the instrument, nor could he have
even started the tune. Slade sat some distance opposite with
his hands clasped behind his head as a spectator. Mr. I. then
requested, mentally, that the tune should be changed to " Hail
Columbia," and this was done without a word having been
uttered.
" From the most positive disbelief in a future state," writes
Mr. Irvine, " I was converted by the overwhelming tests I received on this occasion;
"On the evening of the same day I visited Mr. Charles Foster. At his request, while lie was in another room transacting some business, I wrote down about twenty names of various persons dead and alive, but among the nalnes four of dear
friends deceased and much thouglht of, and folded the paper
closely up.  I had given Foster mny name on enteiing the
room. IIe, placed his hand on tle l:aper, and exclaimed,'The
spirit of Leonard  Bartlette is standing there. Ile says hlie is
an uncle of yours.' This was in trutll one of the names I had
written, though why I shoul(l have done so was singular, as I
had not in many years thought of it.' What was the cause of
his death?''IIe says he fell from Ihis wagon.''That was
not so.'' How then?'' loi was killed by a saw log rolling
down on to hirm as he was walking along a bank.' Foster
laughed.' What do you lauggh at?'' Whlly, this spirit says lihe
hiimself was on the ground and knows all about it, andl you
were irvt. Are you quite suren you are ri~ght?'' Yes, as sure
as a man can 1)e of things lie gets from the report of friends.'
Some nacquaintance of Foster's had e],tert(d (lring tile seance;
anid thlis iman iow exclainmed:' Charley, you old Ihumbug, you
are caug,,ght this time, and I alm glad of it.' Foster,:okcd
serious and said:'I can't hli lp it; mistakes are made, and
lies are tol(l, b)ut-' And theln brightening up, ani(l sp('kil, witllh renewed confidence, Ihc, said:' See  ( re  this spirit
knovws vhlat ho, is about; he, is trutlful;   you are wrong, and
lie is right,.' Ite then describ{d the nman's appearance accurat(iy, and aske(d me to ]('amni it I wer, ]'ot ill error.
"'n returnlling to Missouri. I stopped in Olhio, and askcd
mny mllother thle cause of her brother Leonard's death. She re



lIMATERIALIZATIONS.                  121
plied:'Why, he fell from his wagon of course!' After full
investigation it appeared that I hla(l never heard a true account of the accident. It took place some twenty years ago,
when I was in Louisiana; a friend wrote me there that my
uncle had been killed by a saw log, and this statement I had
never thought to question."
Whence, under the circumstances, could Foster, ignorant as
he was, have got his information if not from the spirit whose
appearance he accurately described?
The Rev. Samuel Watson, of Tennessee, a well-known clergyman and author, says (1874): "In full daylight, at three
o'clock in the afternoon, I have seen the materialized spirit
forms of my former wife, with whom I had lived twenty-six
years; and the father of my present wife, who had been a
Methodist preacher; and I saw a number of other spirits,
some of whom were also recognized as friends.. I insist upon
the reality of these facts, and upon their value as indicating
the communion of the departed with those still on earth."
I have just had an interview (Sept. 2d, 1874) with the Rev.
R. S. Pope, of Hyannis, Mass., one who in his very aspect and
presence brings the credentials of a man of ample intelligence
and perfect truthfulness  He tells me that he was at Moravia
with his wife, both of them strangers to all the persons there,
and their very names unknown. They saw his mother and
his two sons, all deceased. The last two came night after
night every evening for a week. They spoke to him, they
proved their identity to the complete satisfaction of himself
and his wife. " I saw them," says Mr. Pope, " face to face as
distinctly as I see you now. They were visible to all the spectators. There could be no delusion. It was a reality. My
mother, who came first, proclaimed to the company my name
(till then unklnown to all); and my son Milton said,' Preach
this truth when you go home'-thus revealing my profession.
My mother had on her head a cap of a luminous whiteness.
Solid light will best express its appearance."  Mr. Pope was
a total disbeliever in Spiritualism when he went to Moravia.
He came home thoroughly convinced of its fundamental truth,
and he proclaimed his experiences publicly to his people.
Prelious to sitting for the phenomena lie had satisfied himself




122           SENTIMENT AND FACT.
thoroughly, by examining the room and the cabinet, that no
human contrivance could produce the manifestations. In the
course of his conversation with me, MIr. Pope said: "As I
could not believe these things on any man's testimony, so I do
not ask you to believe them on mine." Three of his parishioners, he told me, had been to Moravia and satisfied themselves
by similar objective phenomena of the survival of deceased
friends and relatives.
Facts like these, combining the proof palpable of immortality with those inductive proofs derived from the exhibition of
mental and physical powers wholly transcending all that is
known to belong to mortal man, must be considered in connection with a vast collection of similar facts, attested by
many thousands of sincere, intelligent persons in all parts of
the world, not only at the present time especially, but in all
past times.
When so considered they lead irresistibly to the conviction
that the dissolution of the earth-body leaves a man unimpaired in all those essential qualities and characteristics which
constitute his identity and his individuality.
If this view contradicts some of the exalted ideas we may
have formed of the spiritual state, let us not therefore shrink
from the facts. Mere sentiment will soon reconcile itself to
the actual.
"Suppose I do find the unseen to be the haunt of ungrammatical ghosts," says Mr. St. George Stock, " what then? It
has its high life, I suppose, as well as its low. This world itself is vulgar or practical according to the light in which we
look at it. Do not reject well-attested narratives merely because they sound grotesque. He is not a faithful lover of
truth who would not go through dirt to meet her.' One vision
of her snowy feet is worth the labor of a life.'"
"True fortitude of understanding," says Paley, "consists
in not suffering what we know to be disturbed by what we do
not know. The uncertainty of one thing does not necessarily
affect the certainty of another thing. Our ignorance of many
points need not suspend our assurance of a few."




ROBERT CHAMBERS'S THEORY.                              123
This advice cannot be too closely pondered by Spiritualists.
The one great fact that they know must not be disturbed by
the innumerable  questions which even a child's skepticism
can raise, and satisfactory answers to which cannot be readily
given. Remember that this is a rudimental stage of being, and
that we have all the future before us in which to think, study
and work.  We have reached the sublime summit from which
we can surely see that man survives the corporeal dissolution.
Let that immense and ever-fertile truth enter into our convictions, and possess them  thoroughly, and help  to shape our
every act, thought and affection, and we may wvell be content
to postpone all minor problems.
CHAPTER X.
The late Robert Chambers, the well-known Scottish publisher and author, was a thoughtful investigator of the spiritual phenomena. T)uring lis last visit to America, I introduced
him  to the s'ances for phiysical manifestations, given by Miss
Jenny Lord,* and he was thorough:ly satisfied as to their remarkable and genuine character.
In  his introduction  to the autobiography  of M1i. D. D.
* Now Ml's. J. L..  ebb, and resident in Chicago. She gives remarkableo tests of spirit power and itlentity.  I have myself rFceived some
thirough her quite recently. Mr. S. S. Jones, of thle ]eligio-Philosonhical
Jourinal, relates the fo lowing: "On the evening yof June 13th, 1874, we
with others at tended one of Mi s. lVebb's s6ances. Tllrou:gh her nlediu.:nship a spirit wi!l materialize a hantl, andt write by it visibly. During the
s6twlce a spirit by our silde wrote a commullllnication on papir, fol(led it tP,tid p'ace(l it in our hand. Immediiately, antothler spirit controlling Mrs.
Webll's orgaTls of speech, addlressed us I)y namne, saying,' There is a Sl)lrit
stanll(ilg behilnd you; hi  lo' 0,1 as I f h wais sevc!ity or eigitfy years (,tl(lI  en
he died. lie was a large man and a meslnerizer. Ile it was who wrot'e
an(l place(l tlle commniunication itn your ha:nld jist iiow.' wVe held it. ulllt il
th3 gas was liighte(l, anl lltel, to our joy, fouind it was front our ol(l and
este?:lt(i frienlll, tr. Undelhill'   (witll whom Ar. Jones had  ad11(1 si(le
slight (iifferences of optiltiti, resultinig iln oie or twvo i1tkill I lette!s ant a
col(ltl'ss, ab(,olt a year before  lte (loctor's ie(ccase). " It real as follows:'Gocd evening, Mr. Jnecs. You xwill pardnrl a few errors ill tlhe l),st.
You remeiimber. SIIccess to you. SAMUEL UNDERIIILL.  Th1e coninltunicatioll wa:iS given untiler al)solate test conAditions, such as would adlli t of
no fratul:r co(,lnsion on bthe part of atny person present, and not only that,
tlt no oll  p') esellt kinewv of any letters of unpleasantness having been re.
ceived fromll Dr. U. by us."




124            FACTS FOR INDUCTION.
Home, the well-known medium, Mr. Chambers has the fol.
lowing pregnant and suggestive remarks: " The idea is now
arising that the cause of the undiminished darkness overhanging all that relates to a state of existence after this life, may
be, that the right track has never yet been entered on; that the
facts really affording in this direction materials for induction
have hitherto been disregarded; that they nevertheless abound;
and that a higher enlightenment will cause attention to be
turned to them and reveal their profound significance."
How true is all this I In ancient times, before the positive
and inductive sciences, which the nineteenth century has developed, had opened new realms of thought and discovery,
men hardly discriminated between the ordinary phenomena
of Nature and those which indicate a direct spirit origin.
Both classes of phenomena being equally mysterious to the
ignorant, a misleading superstition, fatal to all scientific progress, drew men away from the rational exploration and
study of occurrences indicating spirit power and prevision.
We must except such great thinkers as Plato, Aristotle, Cicero and Plutarch; but the general scientific culture was not
sufficient to make their explanations level to the po-pular understanding.
In medieval times, when witchcraft was rampant, men
were no better off. A narrow but imperious theology, and a
state-craft, bound in priestly fetters, made it dangerous for a
man to prosecute researches into the "ill-famed land of the
marvelous."
If even in our own day so enlightened a man as Professor
Tyndall* is yet so besotted with prejudice as to attempt to warn
off investigators by denouncing Spiritualism as "degrading"
(as if the knowledge of any fact of God's universe were degrading!), how can we wonder at the persecution which
checked all rational inquiry into spiritaal phenomena two
centuries ago!
" The overbearing minister of Naunro," c.qvs the late Pirof. TlV Mgorgan. "who sntaps you with unrphilosophical! un.scientiJicl  degrading! " as t he clergylmain once frifihtiewe(l yon with Infidel, is still a reco.rnized member of sotyietv, viants taming, and will get it. He weat s the
priest's cast-off garb, dyed to escape detection. 




SCIENCE AND MEDIUMSHIP.                 125
There truly has not been a time in the world's history till
now when it was wholly safe for a man to investigate the
facts, really affording, as Robert Chambers remarks, materials for induction in relation to a state of existence after this
life.
Bear in mind, and learn humility from the fact, ye scien-sts of the year 1975, that, even in our day, the four leading
professors of Harvard University tried to put a stop to all investigation into these astounding and now established phenomena by denouncing " any connection with spiritualistic
circles, ~o-called " as corrupting the morals anid degrading the
intellect; as tending "to lessen the truth of man and the
purity of woman;" that Professor John Tyndall, as late as
1874, spoke of Spiritualism, (a veritable science, by the testimony of such men as Wallace, Fichte, Flammarion, Varley,
and Hare,) as "degrading;" and that Professor T. H. Huxley, as late as 1869, wrote a letter to the Dialectical Society,
in which he says: " Supposing the phenomena to be genuine,
they do not interest me."
If learned professors, in the full blaze of the science of the
latter half of the nineteenth century can be so befogged by
their petty prejudices and preconceptions, as to try to blot out
the facts of Spiritualism, surely it will be easy for us to find
charity in our hearts for the clerical and legal authorities who
advocated the slaughter of witches, but little more than a century ago I
Before concluding the testimony of our day as to the materialization phenomena, I must not omit an account of the Eddy
family. Some ten years ago I satisfied myself by personal
investigation of the genuineness of their mediumship, and my
convictions were not impaired by subsequent reports that two
of them had turned against Spiritualism, and were professing
to make antagonistic exposures.
It appears that in some Western town, finding themselves
utterly destitute of money and of the means of raising it,
friendless and longing for home, they were tempted by some
unscrupulous adviser to give exhibitions for the " exposure "




126(            THE EDDY FAMILY.
of the phenomena of Spiritualism. This they did, and they
got audiences and funds from the foes of Spiritualism, which
they could not get from the friends. But the poor mediums
were as helpless as was the ancient heathen medium, Balaam,
when called upon to curse: "How shall I curse whom God
hath not cursed, or how shall I defy whom the Lord hath not
defied?"
No one of the marvels wrought by spirits could be exposed
or explained by any practical exhibition of trick or skill on the
part of the two Eddys; and those persons who had hoped to
see Spiritualism finally shown up and exploded, went home in
a sadder but wiser mood.
We must exercise the largest charity for the moral weakness that led to such an attempt by the mediums. Only he
who has experienced the suffering of extreme destitution is
qualified to estimate their temptation.
In a letter to the N. Y. Sun, dated Chittenden, Vermont,
the village where the Eddy family reside, Sept. 2, 1874, Col.
Henry S. Olcott, a well-known journalist of New York, gives
an account which carries internal evidence of sincerity, competency, and careful observation of the phenomena. The
diagram on the following page will give an idea of the room
where most of the occurrences which he relates took place.
The apartment is forty-eight by sixteen feet, with three
windows on each side. At the west end is a raised platform
the width. of the room, about two feet high by four broad,
reached by three steps of about ten inches rise. Betweenl the
kitchen chimney, which is in the middle, and the right land
wall is a small cupboard or closet, lathed and plastered, with
a very narrow door, six feet and one inch highl, opening from
the platform, and a single window for purposes of ventilation. This closet is the cabinetin whlich the medl:ut  sits. A
light hand-rail runs from side to side of thie room at the edge
of the platform.
The Eddy family, originally twe.lve ill number, are now
reduced by marriage and death to five-three solls and two
daughters. The great-grandmlother on the female side, was




COL. OLCOTT'S STATEMENT.                  127
condemned to death in Salem in 1692, for witchcraft. She escaped the gallows, however, by being rescued from the jail
by her frie::ds.
aL          E: 
J
I                                r  1
BB
A L 
A-Entrance door; B B B-Windows; C-Platform; D-Chimney;
E-Cabinet; F-W-indow; G —Chair where mediuml sits; HT-Chair outside cabinet; I-Table; J-St. ps; K K —Chairs; L L-Two benches;
M-Small stand on which a kerosene lamp stands.
Chittenden, where the Eddys reside, is seven miles north
from Rutland, and they live in a gloomy farm-house a century old, shaded by trees whose dense foilage makes the dark
brown structure appear more sombre and inhospitable.
" There is nothing about the Eddys or their surroundings,"
says Col. Olcott, " to inspire confidence on first acquaintance.
The brothers IIoratio and William, who are the present mediums, are sensitive, distant, and curt to strangers, look more
like hard-working, rough farmers than prophets or priests of
a new dispensation, have dark complexions, black hair and
eyes, stiff joints, a clumsy carriage, shrink from advances, and
make new-comers feel ill at ease and unwelcome. The house
is dark, rough, and uninviting, the appurtenances of the




128             TIIE EDDY FAMILY.
rudest, the astounding stories of what the Eddys do excite
suspicion and invite distrust, and it would not be strange if a
majority of persons attending only one seance should leave,
as did a gentleman who came here with me, persuaded that it
was a colossal humbug.
"I thought about as much myself at first, and it was not until
a second and third opportunity had been afforded me to enter
the circle room, to inspect the cabinet before and after the
performances, and I had informed myself from perfectly
trustworthy sources as to their antecedents, that I became
willing to put my name to this tale and say that, whatever
the source of the marvels may be, it is certainly not the chicanery or legerdermain of a pair of expert thaumaturgists.
It suffices to leave each to form his own doctrine and join with
Cicero, who in describing the different kinds of magic says:'What we have to do with is the facts, since of the cause we
know little. Neither are we to repudiate these phenomena,
because we sometimes find them imperfect.' "
Col. Olcott says:
" The Eddys can get no servants to live in the house, and
so have to do all the housework-cooking, washing, and everything-themselves, and as they charge nothing for seances,
and but $8 per week for board, there is small profit and much
work in taking boarders. They are at feud with some of
their neighbors, and as a rule not liked either in Rutland or
Chittenden. I am now satisfied, after a very careful sifting
of the matter, that this hostility and the ugly stories told about
them are the result of their repellant manners and the ill
name thattheir ghost-room has ainmo)ng a simle-minded, prej audiced people, and not to any moral turpitude on tile part of
the mediuins. They are in fact under the ban of a public
opinion that is not prepared or desirous to study the phenomena as either scientific marvels or revelations from another world.
" lMany points noted in my memorandum book as throwing
suspicion upon the Eddys I obuait, because upon.sifting them
I found there was an easy explanation, and i cheerfully admit that my impressions of the brothers, as to their honesty
in the matter of the manifestations, as well as their personal
worth, have steadily improve(d since the firstdday. I am satisfied(, mioi ei;ver, that they have not the ability to produce theml
if they sllouldtry, whiclithey do lot, nor tle wardrobe nor properties requisite to clotie the multitude of forms (estimated at
over 2,000) that during the twelvemonth last past have
emerged from the cabinet and stalked the narrow platform.




COL. OLCOTT'S STATEMENT.                    129
"After some singing and dancing, the persons present at
the seance are invited to seat themselves on the benches, and
William Eddy hangs a thick shawl over the door of the cabinet, which lhe enters, and sits on the chair G. The lamp is
turned down until only a dim light remains; the sitters in
front join hands, and a violinist, placed at the extreme right
of the row and near.:st the platform, plays on his instrument.
All is then anxious expectation. Presently the curtain stirs,
is pushed aside, and a form steps out and faces the audience.
"Seen in the obscurity, silent and motionless, appearing'n
the character of a visitor from  beyond the grave, it is calculated to arouse the most intense feelings of awe and terror in
the minds of the timid; but happily the idea is so incomprehlensible, the supposition so unwarrantable, even absurd, that
at first most people choose to curiously inspect the thing as a
masquerading pleasantry on the part of the man they saw a
moment before enter the cabinet. That the window of his
closet is twenty feet fromn the ground; that no ladder can be
found about the premises; that there is no nook nor corner of
the house where a large wardroboe can be stored withlout d(etection; that the medium totally differs in every material particular from the mlajority of the iphlmtomns evoked; that the
family are barely rich enough to provide themselves witlh the
necessaries of life, let alone a multitude of costly theatrical
properties, avails nothing, although everybody can satisfy
himself upon these points as I did.
" The first impression is that there is some trickery; for to
think otherwise is to ldo violence to the world's traditions
from the beginning until now; besides which the feeling of
terror is lessened by the apparition being seen by each person
in company with numerous other mortals like himself, and
the locked hands and( touching shoulders on each side soon
beget confidence. If the shape is recognized it bows and retires, sometimes after addressing words in an audible whisper or a natural voice, as the case may be, to its friends,
sometimes not.
" After an interval of two-or three minutes the curtain is
again lifted, and another form, quite different in sex, gait,
costume, complexion, length and arrangement of ]hair, heighlt
andl breadth of body, and apparent age, coniers forth, to Ibe
followed in turn by others andl. others, until after an hlour or
so the session is brought to a close, andl the medium retappears
with laggard eyes and al)l)arently much exhsllted.
" In the three seances I have attended I have seen shapes
of Indian men* and women and white persons, old and
young, each in a different dress, to the number of thirty- two;
and I am told by respectal)le persons who have )een lhere a
long while( that the number averages about twelve a light.
The Eddys have sat continuously for nearly a year, and are
* "Quite a number of Tndian spirits," sas Dr. (. L(. D. itson,' mateterializ thiemselves every nigllt at thle E(idysS': or Al rs. Eddy was, it is
said. a noble, generous-h eartedl wsvlnell, vwhll (~le,'islehl  mlo hll!)st friendly
Intercomli so with these r,,d ilmll when in th, fleslh, andl olie severe winter
l'-lpt ini ler house a whole family of them that might otherwise hawc per.
slined,',
9




130          THE EDDY PHENOMENA.
wearied in body and mind by the incessant drain upon their
vital force, which is said to be inevitable in these phenomena.
"For want of a better explanation I may as well state that
thev claim that the manifestations are produced by a band of
spirits, organized with a special director, mistress of ceremonies, chemist, assistant chemist, and dark and light circle operators."
Col. Olcott describes these spirits, and of one of them, an
Indian girl, le says:
" Honto is about five feet five inches high, a well-made,
buxom girl, of dark copper complexion, and with long black
hair. She is very agile and springy in gait, graceful'in movement, and evidently a superior person of her class. At my
second seance, she in my presence reached up to the bare
white wall and pulled out a piece of gauzy fabric about four
yards long, which parted fronl the plastering with a click, as
if the end had been glued to it. She hung it over the railing
to show us its texture, and thebn threw it into the cabinet. At
either end of the platform she plucked, as if from the air
itself, knitted shawls, which she opened and shook, and
passed behind the curtain. Then descending the steps to the
floor of the room, she pulled another from under Horatio Eddy's chair, where I had seen nothing but the bare floor a
moment before. Then returning to the platform, she danced
to the accompaniment of the violin, after which she reentered
the cabinet and was gone. Let it be noticed that this creature
had the shoulders, bust and hips of a woman, a woman's hair
and feminine ways, and that she was at least four inches
shorter than William Eddy, who measures five feet nine
inches, and weighs one hundred and seventy-fuur pounds."
Col. Olcott here quotes what was certified to by Mrs. Cleveland, an old lady of the neighborhood; but as there has been
a misunderstanding about money between her and the Eddys,
and she has since spoken equivocally in regard to her experiences, I have ruled out her testimony as of no importance
either way, though her original declarations were probably
true, as any one may learn on close inquiry.
The testimony of Mr. E. V. Pritchard of Albany is of a
very different weight. For months he pursued his investigations at Chittenden. Repeatedly, day after day, the materialized figure of his deceased mother, an aged woman, would
come out, put her arms about his neck, kiss him audibly, and
lead him to a seat. Mr. Pritchard testifies that he could see
every wrinkle of her face, the color of her eyes, and all the
details of her dress, to the very ribbon in her old-fashioned
cap. Once, as she receded toward the curtain, she began to




THE EDDY PHENOMENA.                    131
sink to the floor just as " a piece of butter would melt down
on a hot plate," and her figure dwarfed till it was not above
eighteen inches in height. Mr. P. had seen the same thing
happen once to Honto.
Since his long-continued experiences Mr. Pritchard has had
no cause to have any misgiving as to the genuineness of the
phenomena. To satisfy myself of this, I requested Dr. G. L.
Ditson of Albany to call on him and learn what he could.
Under date of Jan. 18th, 1876, Dr. Ditson writes me:
"Neither Mr. Pritchard nor his sister, Mrs. Packard, has
had any misgivings in respect to the genuineness of the William Eddy manifestations. Lately Mr. Pritchard has been to'Cascade,' Mrs. Andrews's home, and has had his faith confirmed-hi-i faith in the actuality of the materialization of his
spirit-friends; for his mother appeared there exactly as she had
at Chittlnden, wearing the same cap and ribbon, and the same
dress in which she had so often showed herself at the Eddys'.
Mr. P. staid about a month at Mrs. Andrews's. In the
circle he was only about five or six feet from his mother's
apparition, and, as the light was good (much better than at
Chittenden), lie could see her quite distinctly. She bowed to
him also, and when he was quite satisfied that it was his
mother, he said,'Is that you, mother?' She replied in a loud
whisper,'Yes, my son.' Neither Mr. P. nor Mrs. Packard,
who lived in the Eddy house for months, lay any stress on
the reports from  Mrs. Cleveland. They saw nothing that
looked like fraud, and their opportunities were unequalled."
Col. Olcott resumes his narrative:
"Of the thirty-two spirit forms I have seen, more than
three-fourths were recog nize(d by persons preselnt as near relatives. The first evening, my eyes not being accustomed to
the light, nor ily powers of observation trained to watch details, the spectral shapl)es came and went in a coni using manner; but the second and third sdances found me prepared to
scrutiize the phelnomena with deliberation.
" The reader will please remember that owing to my inhospitable reception, the suspicions excited by the place and its
surroundings, and the astulnding claims put forth by the
spiritual press as to the Eddy manifecstations, I was on the
alert to detect fraud and expose it. As each phantom canme
into view I observed its height against the door jamb, its
probable weight, its movements, apparent age, style of wearing the hair, and beard if a nian, the nature and elaborateness of i s costume, and the external marks of sex, as regards
form-all the while having in mind the square, Dutch build
and heavy movements of William Eddy. I saw men, womnn
and children conie one after another before me, and in no one
instance detected the slightest evidence of trickery.
"Amongj tlhe r( miarkable tests of identity coming under my
notice was the applearance of a young soldier of about twenty
sears of age, the son of Judge Bacon of St. Johnsbury, Vt.,




132              THE EDDY FAMILY.
whose death occurred under painful circumstances in the
army, and whose name or existence even had not been mentioned by his father to any person about the place.  The
spirit was clothed in a dressing-gown, light trousers, and a
white shirt with turn-down collar. Hle was instantly recognized. The night that Mr. Pritchard was sitting on the chair
II, two of his nephews, dressed differently, wearing their
beards in different ways, differing in height and appearance
in a marked degree, stepped forth an(l shook hlands with him.
I sat within five yards of them, and saw them with entire distinctness.
"The gentleman of whom  mention has been previously
made, Mr. E. V. Pritchard,* of Albany, is a retiredl mercllhait,
whose credibility must be well known in that city Iat least.
lIe came to the Eddys' in May, expecting to remain only a
few days, but his experiences have been so satisfactory that
he is still here. He first saw the spirit of his brother's son,
who was killed in the army, and afterward his mother, his
sister's husband, two of her solns and one sonl-in law, and his
brother's son. Ile has seen four or five female spirits carrying children in their arms, and, setting them  on thile floor,
lead them about by the hand. I-Ie hlas seen the children in
some cases clasp tlheir arm.s ablolut their mnothers' ncks. Once
an Indian woman brought in her papoose, swaddled in the
Indian fashion, and he heard it cry. An Indian girl brought
in a robin perched on her finger, which hopped and chirped
as naturally as life.
"Mr. P. saw a mother spirit walk to the front of the platform and hold her babe over the railina toward the au(liene,
so that they could see it kick its little legs, move its arlns and
hear it crow. Again, on another evening, three little girls,
apparently four, six and eight years of age respecti vel y, stood
side by side in the door of the cabinet, and the eldest calling
to her mother in the audience, spoke her own name,' Minnie.' No William  Eddy in this instance, surely. Mr. Pritcliard has heard thle spectres speak inl all voices, from thle faintest whisper to a full, iatural voi(e. As regards costumes, lhe
has seeni the forms clothed in what appeared to be silk, cotton, merino, and tarletan, soldiers ill uniform, one navy captain in ftll uniform, an(l wearing his side arms, women inl
plain robes and richly embroidered, Indian warriors in a
great variety of costumes, some )barefoot and others shod in
moccasins. Once a pipe was lighted anti handed to Ilonto,
who walked about smoking it, and at each whiff her b)ronze
face was illuminated so that every lineament was shollwn.
She came and smoked in his very face to give him a perfect
view of lier own.
"Out of the niass of testimony I have noted in my memorandum I will oriy quote in addition what Mr. Bacon says, as
this, added to wlat has preceded, should suffice to at least
* Dr. G. L. Ditson, of Albany, the well-known writer and Spiritnalist,
says of Mr. Pritchard. in whose company he witnessed the phlnomena at
the Eddys': " His veracity and good judgment no one will question whc
knows him. "-E. S.




WORDS FROMi A SEER.                   133
clear William Eddy from the suspicion of producing the phantom shapes by changes of voice and dress. John Bacon 2d of
St. Johnsbury, Vt., is an associate Justice of the county court
of Caledonia county. IIe came here August 22d, 1874, to see
the phenotmena. The fi st evening he saw the spirit of his
father, who died forty-eight years ago. Recognized him by
his shape. The form  was dressed in dark clothes, with a
standing shirt collar and white shirt. Hle was bare-headed.
Standing erect lie towered to the height of six feet one inch,
and called his son by his Christian name, speaking in his fanliliar tones. His breathing was distinctly perceived in the
act of speaking. Besides him the Judge has seen one sister,
fifty-three years of age at the time of her decease, and another of only three years; his wife's father and mother (the latter wore a light dress and a white cap; she is a very short
woman, not above five feet in height); and finally his own
son, whose death has elsewhere been alluded to. By actual
count keit lie has seen sixty-six different spirits to date (Sept.
2d, 1874)."
According to Col. Olcott he had an interview with Andrew
Jackson Davis before going to Chittenden, and in reply to
Col. Olcott's question how he could account for the impartation of life to these temporary organisms, so that the heart
can be felt to beat and the other physical operations be carried on, Mr. Davis said he had no explanation to offer, and
left the riddle for the disciples of Comte and Tyndall to solve.
He said that Varley, the English electrician, wrote to him recently to ask where was the connecting link between matter
and spirit. He replied that it was just upon the plane of
these materializations, where spirit descended toward matter,
and matter ascended toward spirit, the point of contact would
be found. There are: 1, solids; 2, fluids; 3, atmospheres; 4,
ethers; 5, essences (the imponderable distilled out of the
whole universe of matter). Matter is at its climax of progress
there. Then takes place the alliance of spirit, and at this
sensitive place occur all these apparitions. The spirit lifts
matter up to this point, and by reducing its temperature and
motion he evolves the a:pparition. Tile reversal of this action
produces the vanishment of the shape. All forms and potencies exist in the atmosphere, and by the action of spirit upon
them all these and any other desired results are attained.
Mr. Davis is disposed to regard all these materialization phenomena as "feats of jugglery by expert spirits, numbers of




134             SEERS AND SPIRITS.
whom are deeply versed in chemistry and the other natural
sciences." The phenomena, he thinks, are "necessary to
convince nine-tenths of the world's people, that death does not
kill a man." He considers Katie King and the Eddy ghosts
as of no importance as individual identifications; they are
simply important as establishing the general doctrine of immortality.
But Mr. Davis does not regard himself or any other seer as
infallible. His opinions must be taken with the qualifications
he himself suggests. There are many intelligent witnesses
who wholly dissent from the notion that there are no " individual identifications" in these materialization phenomena.
They see no reason why the proofs of identification are not as
strong in the case of materialized spirits as in the case of those
spirits who manifest themselves only to the clairvoyant vision.
The question of identification is equally difficult in all its
phases.
" Vain is it," says Dr. John P. Gray, " to rely on the integrity and childlike honesty of the seer's outer-life character
as a protection against illusion on this topic of identification;
the world's history is full to overflowing of the recorded contradictions of seers."
There is still a long distance, it would seem, between the
highest spirits and the Infinite Intelligence; and it is time
that we were made to realize this important truth. In exposing the error of the common notion as to the infallibility
of men when they have passed out of their earthly surroundings, Spiritualism is doing a service next to that of proving
immortality. The hiatus caused by passing from the mortal
to the spiritual state is not so serious as is generally supposed.
"You complain," says Shorter, "that the spiritual communications you receive are not to be implicitly trusted.
Well, perhaps that is the very lesson they are chiefly designed
to teach you." No one has cldone more than Mr. Davis to guard
us from too hasty a confidence; and his cautions as to the ma.
terialization phenomena should be carefully heeded.




THE SPIRIT-BODY.                   135
CHAPTER XI.
In this chapter I propose to consider the spirit-body; the
testimony which seers and others offer on the subject, and
which the phenomena of Spiritualism seem to confirm.
But some preliminary observations in regard to the weight
to be attached to the revelations of seers are here in place.
Experience in Spiritualism soon teaches us to regard no
spirit, seer, or revelator as infallible. There have been great
mediums who have believed themselves the direct vehicles of
the highest divine inspiration; but it would seem to be a divine law that human reason must be left free. The seer who
plays the theosophist, and claims infallibility, is often blindest when lie thinks himself most illumined. Humility is
ever the best ground for our high researches. To get a sight
of the stars by daylight we must go to the bottom of a well.
Swedenborg (1689-1772) was a great medium and seer; but
I cannot believe he wholly escaped the influence of some of
the deluding spirits, against whom he warns us. When he
describes Quakers and Moravians as lingering in infernal
wretchedness in the other world, merely on account of certain
speculative beliefs held in this, I can see only inconsistency
with those teachings which he gives us in his humbler yet
higher moods.
But Swedenborg's testimony, when it accords with reason
and with facts, must not be regarded as weakened, because
he sometimes seems to err and give way to fantasies the most
revolting. Though not infallible, he is oftentimes a divine
teacher. It is when lie claims infallibility, an(l threatens
those who discredit him with some nameless spiritual injury,
insanity, or loss, that we must question his illumination.
The imperfection of all individual revelations, through
Messiahs and seers, is well explained by the Rev. Jamles E.




136          NO PERFECT REVELATION.
Smith* (1854), who says: "Though the works of God are
perfect, in universals, they are not so in particulars. This
glorious truth contains the very seed of wisdom. The superficial opinion is, that every individual, or particular divine
production, must be perfect, in the common sense of the
word; and what is not perfect, men ascribe equivocally to
Nature, or any other cause but God-a habit of mind which,
logically developed, leads a man to its natural ultimate, practical and theoretical atheism; for, seeing nothing around him
that -is absolutely perfect, or free from defect, he seeks for
the cause in an imperfect agent, and goes no further when he
has found it.
"Were God's particular works all and alike perfect, there
would be neither learning nor progress, no improvement, no
amendment, no desire to improve or amend, and therefore no
industry, no activity, no motive whatever even for action.
God's works are a graduated scale of better and worse. Perfection belongs to the whole collectively; never to any of the
parts.
" No individual revelation whatever can be perfect, any more
than any other individual or particular work of God. There
never was an age without prophets. Thley exist now, as real
and genuine, though not as eminent and authoritative as ever.
Prophets abounded in Israel. Prophecy then ceased, or rather they ceased to compile prophecies. Not understanding the
nature of the mystic phenomena, they established a creed,
which prevails to this day, that revelation has ceased, and that
modern pretenders to inspiration are either madmen or impostors-the only intelligible mode of avoiding the difficulties
which presented themselves to their minds-a mode still resorted to by Jews, Christians, Philosophers, Deists and Atlleists, to account for all spiritual visitations, such as the mission of Mahomet or Swedenborg, which they cannot understanld for the reason above given, their belief being that even
*TBorn in Glasgowv, 1801, died in'1857. He was a Spiritualist long before 1848; atld substquently satisfied himself of the genulineness of the
phenoniiena, through Mrs. Hayden, the excellent American medium. lie
wrote "The Divine Drama of Civilization, and edited the Family lIeraid.




THE SPIRIT-BODY.                   137
a particular and local revelation from God can never be characterized by any imperfection or any contradiction."
"Some persons ask," says Kardec, "Of what use are the
teachings of the spirits if they offer to us no greater certainty than human teachings? The answer is easy: As we do
not accept the teachings of all men with equal confidence, neither must we the teachings of all spirits. God has given us reason and discrimination to judge of spirits as well as of men.
Surely the fact of our meeting in the world with bad men is
not a reason for withdrawing ourselves from society. There
are spirits of all degrees of goodness and of malice, of knowlrldge and of ignorance, all subject to the law of progress."
We must judge of their communications precisely as we
would of thgse that come through channels mortal and terrestrial. We must learn to separate the wheat from the chaff,
the spirit from the letter, the essentially divine from the enveloping finite. To ask why men were not created perfect,
is equivalent to asking why they were created at all.
Among the truths to which Swedenborg, in company with
all great seers, bears witness, is that of the spirit body. He
tells us that thought implies a thinking substance, as much as
sight or hearing implies a seeing and hearing substance; that
it is as absurd to contemplate thought as something independent of the substance of the soul or spirit, as it is to contemplate sight or hearing independent of the substance of the eye
or ear.
It is remarkable with what unanimity mediums everywhere
and at all times have insisted on describing spirits as in the
human form, and in representing man, in all the stages of his
existence, as an organized being. This doctrine of a spirit
body seems to be inseparable from all forms of Spiritualism.
The oldest Magi, the wise men of Persia, believed in it.
IIesiod and IIomer teach it. Surely the attributes of mind
will not be lessened in dignity by being indissolubly connected with an organism.
A spirit body, composed of elements imponderable and invisible in reference to our physical senses, is, as we have seen,




138              THE SPIRIT-BODY.
in the second chapter of this work, a legitimate scientific conception, involving no chemical difficulty. Even all the constituents of our present earth-body may be held in solution,
in a state invisible and ilnpalpable, in the atmosphere; and
how far matter may gain new properties or part with old ones
by differentiations and transformations, ruled by spirit power,
we are yet to learn.
"Let us distrust," says Chaseray, "our imperfect senses,
since there are so many substances which we can neither feel
nor see. Let us not be precipitate in denying the duality of
the human being because the scalpel of the anatomist cannot
reveal to our sight a principle eminently subtle. Man is not
driven to annihilation even under the hypothesis of materiality." Chaseray thinks that the spirit body may some day be
proved by science.
Even Cabanis (1757-1807), the great physiologist of France,
who sees nothing but organism, who regards the brain as " an
organ specially designed for the production of thought as the
stomach and intestines are for digestion, and the liver for the
filtration of the bile," and from whom Carl Vogt has borrowed
some of his own rash expressions in opposition to the immortality of the soul-even Cabanis concludes by admitting that
"a principle or vivifying faculty " is needed to account for
the phenomena. He elsewhere tells us that for those who
would establish the persistence of this principle or "cause,"
after the destruction of the living body, it may suffice to know
that "the contrary opinion cannot be demonstrated by any
positive arguments."
Spiritualism proves that the "contrary opinion " is wholly
untenable; that there is a somewhat, not explicable by the
known qualities of matter, which is the antecedent of the
organization; that there can be no such thing as a gradual
transition from known matter to thought, seeing that life is
in every cane prior to organization.
The notion of certain Spiritualists that the spirit b )dy is
evolved out of the physical is therefore a reversal of the order
of things. "' To make A the offspring of B, when the very




TIE SOUL.                          139
existence of B as B presupposes the existence of A, is preposterous in the literal sense of the word, and a consummate instance of the hysteron proteron in logic."*
It is due to the memory of Cabanis to add, that in a posthumous letter, published by Dr. Bbrard, he abandons his materialistic opinions and recognizes formally the necessity of a
spiritual or immaterialt principle.
Dr. Geo;,tge;, another celebrated French materialist, author
of the "Physiology of the Nervous System " (1821), was- led
by the phenomena of clairvoyance and somnambulism, to reverse his whole philosophy and to proclaim, in his will, that
he had arrived at a "profound conviction, founded upon incontestable facts," that there exists " an intelligent principle,
altogether different from material existences; in a word, the
soul and God."
The examples of Professor Hare, Dr. Elliotson, and many
others, converted by the phenomena of Spiritualism from a
life-long adherence to materialism, are further illustrations
of the power of facts.
To name the great men, ancient and modern, who have entertained a belief in a corporeal principle surviving the physical body, would be an interesting but an endless task. Plato,
in strict conformity with Modern Spiritualism, declares that
" the apparitions of the dead are not mere groundless imaginations, but proceed from  souls themselves, surviving in luciform bodies."
We have already seen that the Christian Fathers were divided in opinion in respect to the soul; some, who were Platonists, maintaining that it is an immaterial principle, devoid
of all concretion, but invariably associated with a thin, flexible, and sensitive body, visible to the eye; while others,
among whom Tertullian may be regarded as the chief, main* Coleridge's Biographia Literaria.
t One of Henry Monre's antagonists (1659) tells him that the word imma.
terial signifies notlhlilg I)hut o negationii. Iole replies: IA negative partiele, i n composition with a wordl that denotss iimnerftction, impl)lies positiveness anid perfection, as in intfiite, immortal. atld the like; these
remove the imperfections in finiteness and mortality, and imply somethiulg positive of a better nature. And so does immaterial remove the
imperfections of discerpibility and impenetrability, and implies the contrary.'




140              THE SPIRIT-BODY.
tained that the soul is simply a second body. This they did
to serve their theological notions in regard to the future punishment of the unregenerate. The abler writers, including
Clement and Origen, taught the Platonic doctrine. Both parties, however, concurred in the fact of the spirit body.
"Even here in this life," says Cudworth, "our body is, as
it were, twofold, interior and exterior; we having, besides
the grossly tangible bulk of our outward body, another interior spiritual body, which latter is not put into the grave with
the other."
"The primitive belief," says IIerbert Spencer, "is that
every dead man becomes a demon (spirit), who remains somewhere at hand, may at any moment return, may give aid or
do mischief, and is continually propitiated. Hence among
other agents whose approbation or reprobation is contemplated by the savage as a consequence of his own conduct,
are the spirits of his ancestors."
This was meant as a reproach to Modern Spiritualism! I
accept it as a confirmation that its fundamental fact is well
known to men in a savage as well as to those in a civilized
state.
In his "Physical Theory of Another Life," Isaac Taylor
says: " What the Christian Scriptures specifically affirm is
the simple physiological fact of two species of corporeity for
man: the first that of our present animal and dissoluble organization; the second, a future spiritual structure, imperishable, and adorned with higher powers and many desirable
prerogatives."
Thus the pneumatology of the New Testament as well as of
the Old teaches the fact of a future spirit-body, and I may
add that in many passages it assumes that the spirit-body is a
present fact; as when the damsel Rhoda (Acts, xii.) told how
Peter stood before the gate, and her hearers would not believe it, but replied, "It is his angel"; and as when Paul
says, " There is a natural body and there is a spiritual body"
-is rnow, not shall be.
The heathenish doctrine of the resurrection of the natural




THE SPIRIT-BODY.                    141
body, so long an excrescence on rational Christianity, is now
rarely preached except in a qualified sense that makes it less
repulsive to scientific thought.
" The soul," says Lavater, " on leaving its earthly frame is
immediately clothed in a spiritual frame withdrawn from the
material. The soul itself, during its earth-life, perfects the
faculties of the spiritual body, by means of which it will apprehend, feel, and act in its new existence."
It is not improbable that matter, as its elements henome
more subtile, is more suited for high organic forms. The
body which is unfolded by natural processes from an egg
contains in itself, even before the shell is broken, cheniical substances which no test can discover in the egg or in the
air. May there not be in man's constitution an anterior germ
of spiritual vitality, from  which, cotemporaneous with the
growth of the physical, a spirit-body is developed?
"By the facts of somnambulism," says A J. Davis, "the
double nature of man is proved to a demonstration. From
the universal exhibitiens of a system of duality or twofold
organization, it is but common sense to infer that the outer
organs of vision, like all the other senses, are but the external
form of interior correspondential principles, as words are the
forms of thought."
The true and genuine body must be that which retains and
preserves its organical identity amid the changes and the flux
of matter, which the physical frame is constantly undergoing.
The power which connects the gases, earths, metals, and
salt into one whole, which penetrating them keeps them together, or dismisses some and attracts others, must be that
divine and forming principle, the soul, binding the seeming
duality of physical body and spiritual body in the strictest
unity, so far as the exterior which changes, decays, and passes, can be bound to the interior which abides as the continent
of man's individuality for the next stage of being.
But why not a duality of beast and plant, as well as of
man? What of the lower animals? Do they have this inner,
invisible body, the abiding principle of their external framnes?




142                THE SPIRIT-BODY.
Yes, the psychical principle is that which controls all organic
forms. But as to what becomes of the psychical individualization when organisms lower than the human are dissolved,
we have only speculation and analogy for our guide. Seers
and spirits are at variance on this inscrutable question. According to some the psychical element is permanently individualized only in man. As unripe seeds do not germinate,
so the inferior forms of intelligence render up the psychical
element at death to return to that source from which it was
separated in organization.
But the higher Spiritualism teaches, that the psychical element of all animals, if not of all plants, is imperishable in its
individualization. It is not necessary to suppose that the
lower animals will have, in their remote future states, the
same forms they had here. They may rise to higher forms of
being, and, in some mysterious way, there may be a progress
for them having some analogy with our own.
There is surely room enough for all, since the capacities of
God's universe are limited only by his own infinity. Even
for the innumerable germs that seem to perish, and of whose
apparent waste atheistic Skepticism* has so much to say,
there may be a provision by which all that is essential in them
is not wasted, but returned with improved power to Nature's
measureless receptacles.
Sir J. E. Smith (1759-1828), the distinguished botanist, was
of opinion that in the vital principle we have a glimpse of
the immediate agency of the Deity. Ile says: "I can no
more explain the physiology of vegetables, than of animals,
without the hypothesis of a living principle in both."  WVhat
can this principle be but that one deific force, to which universal science is conducting us?
Charles Bonnet (1720-1793), the great Swiss naturalist,
says: " The common opinion which would consign to an eternal death all organized beings, man alone excepted, would
* "See, " says Strauss, " the small ap'ees and pears fallen ere they were
yet ripe; know that if the spawn of fih invariably,ttainelll fl growth,
all the rivers and seas would not sffice for tlllll,' Bnltdocsit fo!low
that because Strauss does not see how such apparent waste i.  comlnensated,
that there therefore is no compensa:ion in the laboratories of Nature'?




TIIE SPIRIT-BODY.                  143
impoverish the universe. It would precipitate forever into
the abyss of nothingness an innumerable multitude of sentient creatures, capable of a considerable increase of happiness, and which in repeopling and embellishing new earths,
would exalt the adorable beneficence of the Creator."
This, I am disposed to think, is the general sentiment of
Spiritualists, as it was of Leibnitz, Bishop Butler and Agassiz, on the subject of a future for the lower animals.
Bonnet believed further, that man's future body exists already with the body visible; and he believed that science would
some day have instruments which would enable it to detect
this body, formed as it probably is of the elements of ether or
of light. Is not his prediction partially verified in the power
of the photographer's apparatus to catch the impression of
spiritual forms which our normal vision cannot detect?
This spirit-body, according to Bonnet, will not require
those daily reparations which the animal body exacts, but
will subsist undoubtedly by the simple energy of its principles and its mechanism. It will be superior to those laws of
gravitation which limit grosser bodies. It will obey with ease
and astonishing promptitude the slightest behests of the soul,
and will transport us from world to world with a facility and
a speed equal to that of light. By its superior powers we
shall exercise without fatigue all our faculties, because the
new organs through which the soul will unfold its motive
force will be better proportionred to the energy of that force,
and will not be subject to the influence of those disturbing
causes which continually conspire to check and impede our
activity in our present physical bodies. Our attention will
seize at once and with equal clearness a very great number of
objects, more or less complicate; it will penetrate them intimately, separate partial impressions from a general knowledge, and discover without effort resemblances the most delicate. Our genius will then be proportioned to our attention,
for attention is the mother of genius.
But the development of these enlarged powers will probably be very gradual; it will be in proportion to our own ef



144                 THE SPIRIT-BODY.
forts, our own aspirations and attainments. If we have led a
sluggish, sensual life on earth, we must not hope that the
spirit-body will at once make up for our delinquencies or
convert a sinner into a saint, a blockhead into a Kepler or a
Newton.
The student of spiritual phenomena is continually astonished by the vast amount of testimony, past and contemporaneous, in confirmation of them.  The testimony of the past
has a new interest and significance now that it is confirmed
by marvels of daily occurrence.
In his remarkable ac ount of " Spirit-rapping, healing, music, drawing, and other manifestations in Sunderland, England, in 1840, through Mary Jobson,"* my friend W. M. WVilkinson observes: " Enough there is to prove that all natural
objects exist only by reason of a spiritual creative force,
which projects and sustains them  in the realm of matter,
which we call the world, and that to have a manifestation of
this spiritual force, it is only necessary that some conjoint
conditions of mind and body should be so arranged as to be
favorable to that end. The person in whom this occurs is
called a medium."
lMelanethont says: " I have myself seen spirits, and I know
many trustworthy persons who affirm that they have not only
seen them, but carried on conversations with them."  Luther
bears testimony equally strong to the existence of the departed in spiritual forms; so do Calvin, Knox, Wesley, Oberlin.
St. Augustine mentions saints by whom he was visited, and
states that he himself had appeared to two persons who had
known him only by reputation. At another time he appeared
to a famous teacher of eloquence in Carthage, and explained
to him several most difficult passages in Cicero's writings.
S ee the London Spiritual Magazine, September, 1874.
t'"De Animia Reogn., " Wittenberg, 1595, p. 317. Melancthon relates
that Luthel vwas visitedl by a spil it wvlo announced hIls coiniiig by -a rapprig tat the door." Ricllard Baxter (Saints' Everlasting leest, Chap 7)
says:'IYea, goodly, sol)er Nlelanethon tffirms that he hald seellllch
sights or apparitions himself.'' Baxter adl.s: "'1 have received und(oubted testimoiny  of the truth of such rapparitions.'' For Vesley's
expe ielcees, see "'Plancllette,"'' P 31: for Obr ini's, ib., p 239. Oberlin.
in his Alemoirs, declares that for nine years le had constanit interviews
wis} h is (ld(eased wite. Luther's works passim show the entireness of
his belief in apparitions.




THE SPIRIT-BODY.                  145
Thus Augustine's testimony is in support of the theory that
the spirit-body can be separated from the physical, even during the earthly lifetime of the individual.
Accounts, like the following, of the action of spirits in interposing to influence mortals at critical times, are very numerous. A famous German  jurist, Counsellor IIellfeld in
Jena, an hour before midnight was on the point of signing
the death-warrant of a cavalry officer. IHis clerk was present.
All at once they both heard heavy blows fall on the window
as if the panes were struck with a cavalry whip. The judge
delayed his action in consequence, and substituted a minor
punishment; and before the year closed a criminal was
caught who volunteered the confession that he was the perpetrator of the crime for which the innocent cavalry officer
had been punished, and had been near to being executed.
It is not true that the intelligence exhibited by the supposed
spirit is always measured by that of the medium. The instances to the contrary are innumerable. Witness the case of
Mrs. Fox-Jencken's infant boy, less than six months old.
Among the Camisard prophets (1686-1707) were many infant trance-mediums, who spoke in language altogether above
their capacities. We hear of a boy fifteen months old who
spoke in good French, "as though God were speaking through
his mouth." Jacques Dubois says he has seen more thian
sixty children between three and twelve years of age, who
exhibited similar powers. "1 kltnew at Tyes," says Pierre
Charman, "a man whose little boy, only fiv- years old,
prophesied, predicted disturbance in the church, exhorted to
repentance, and always spoke in good French." The annals
of witchcraft are crowded with similar phenomena, perfectly
well authenticated.
Mr. E. B. Tylor, in his "Primitive Culture," shows how
ancient are the phenomena of the instantaneous untying of
complicate knots by spirit skill. This preternatural unbinding is vouched for by no less a personage  than the crafty
Ulysses himself on board the ship of the Thesprotians:
10




146                THE SPIRIT-BODY.
" Me on the well-lenched vessel, strongly bound,
They leave, and snatch their meal upon the beach.
But to my help the gods themselves unwound
My cords with easy, though firmly twisted round.'
In his "Theory of a Nervous Ether" (1873), Dr. B. W.
Richardson suggests that there exists, in addition to a nervous
fluid, a gas or vapor, pervading the whole nervous organism,
surrounding as an enveloping atmosphere each molecule of
nervous structure, and forming the medium of the influences
transmitted from a nerve-centre to the periphery, and from
the periphery to a nerve-centre.
HIere we are brought by the latest inductive science close
upon the confines of the spirit-body. Every investigator
whose prejudices do not incapacitate him from looking into
the facts, begins to see that some higher series of causes,
hitherto denied by modern science, must be conceded in order
to account for those phenomena of Spiritualism, inexplicable
on any known principles.
"I have come to the conclusion," says J. II. Von Fichte
(Stuttgardt, 1871), " that it is absolutely impossible to account
for these (the spiritual) phenomena, save by assuming the action of a superhuman influence."
"The spirit-body," says a spirit communicating through
3M. A. (Oxon.), "is the real individual; and though for a
time it is clothed with fluctuating atoms, its identity is absolutely the same when those atoms are dispensed with  It is
preserved after the death of the earth-body in precisely similar sort as it exists now, veiled in grosser matter." But these
changing atoms, which the spirit-body attracts to itself, are
according to this authority, no real part of the personality.
Spiritualism makes us realize that we are under the scrutiny
of any spirit who, from curiosity or affection, may desire to
know our deeds and our thoughts. In this tremendous fact,
is there no incentive to right thinking and right doing?
"There is a wonderful world of spirit," says Leifchild,
"and there are hierarchies of ministering spirits. Surely
they form a great cloud of witnesses, who, though they sit




KARDEC ON THE SPIRIT-BODY.               147
aloof, intently watch our earthly course, and encourage us by
their unseen but not always unfelt presence. With the speed
of thought they interfuse their holiness into our thoughts.
They shine into our earthly homes like morning beams, and
they beautify our departure in death with the heavenly splendor of an evening Alp-glow.
" Blessed and blessing hierarchies! Not one of your innumerable cohorts can be subject to annihilation. You multiply by human death, you increase by spiritual selection,
you obtain liberty through the grave, you gain light by looking on the countenance of the Divine. Not one single act of
your beneficent ministry to man is altogether lost; every one
is a celestial force. You have been often misapprehended
andnot seldom vulgarized. Distorted Science has denied
you, scornful Naturalism has derided you, foolish Superstition has degraded you. Nevertheless you live, and you live
for us. Were our eyes duly purged, we should behold you
daily; were our ears rightly attuned we should listen to you
hourly."
In Kardec's system the spirit-body is a fluidic vaporous envelope which he calls the pe'risprit. This, he says, he has
neither invented nor supposed in order to explain phenomena;
its existence has been revealed to him by spirits, and observation has confirmed it. It is supported, moreover, by a study
of the sensations among spirits, and above all by the phenomenon of tangible apparitions, which would imply, according to
the contrary opinion (that, namely, of the identification of
the spirit-body with the spirit or soul), the solidification and
disintegration of the constituent parts of the soul, and consequently its disorganization. It would be necessary, besides,
to admit that this matter which can fall under the scrutiny
of the senses is itself the intelligent principle; which is no
more rational than to confound the body with the soul, or the
clothing with the body. As to the intimate nature of the
soul, it is unknown to us.
"When we call it immaterial," says Kardec, "we must under6tand the word in the relative and not in the absolute




148        BACON ON THE SPIRIT-BODY.
sense, for absolute immateriality would be nothingness; now
the spirit is surely something, one might say that its essence
is so superior that it has no analogy with what we call matter,
and that for us it is immaterial."
Bacon's theory of the soul is like that of nearly all the
great seers and mediums. [See page 86.] He, too, regards
man as a trinity of earth-body, spirit-body, and spirit. As is
God, so also, according to Bacon, is the spirit (spiraculum),
which God has breathed into man, scientifically incognizable;
only the physical soul, which is a thin, warm, material substance, is an object of scientific knowledge.
"Two different emanations of souls," says Bacon, "are
manifest in the first creation, the one proceeding from the
breath of God, the other from the elements." No knowledge
of the rational soul (the spirit) can be had from philosophy;
but in the doctrine of the sensitive, or produced soul (the
spiritual body), even its substance, says Bacon, may be justly
inquired into. "The sensitive soul must be allowed a corporeal substance, attenuated by heat and rendered invisible, as
a subtle breath, or aura, of a fiamy and airy nature, and diffused through the whole body."
Thoroughly acquainted with the spiritual phenomena of
his day, and of antecedent times, Bacon teaches unequivocally the doctrine of the spiritual body and of the three-fold nature of terrestrial man. He says: "But how the compressions, dilatations and agitations of the spirit, which, doubtless, is the spring of motion, should guide and rule the corporeal and gross mass of the parts, has not yet been diligently
searched into and treated."
"And no wonder," he adds, "since the sensitive soul itself," by which he means the spirit-body, "has been hitherto
taken for a principle of motion, and a function, rather than a
substance. But as it is now k nown to be material, it becomes
necessary to inquire by what efforts so subtile and minute a
breath can put such gross and solid bodies in motion."
"This spirit of which we speak," continues Bacon, "is
plainly a body, rare and invisible, quantitative, real, not
withstanding it is circumscribed by space."




PLUTARCH ON MEDIUMSHIP.                  141
Bacon admits the facts of clairvoyance, or divination, and
distinguishes between that proceeding from the internal power of the soul, as " in sleep, ecstasies, and the near approach
of death," and that which comes from influx through " a secondary illumination, from the foreknowledge of God and
spirits."
Never was I more impressed by Bacon's greatness as a sagacious interpreter of natural facts, than when I found him
thus anticipating the highest conclusions of Modern Spirit.
ualism, both on the subject of the spiritual body and on the
distinction between the knowledge that is explicable by a
theory of psychic force, and that knowledge which must
come from " the illumination of God and spirits."
The questions raised by Dr. Rogers, Count Gasparin, Serjeant Cox and others, as to whether odic force or psychic
force may not explain all the phenomena of Spiritualism, are
here, with the discrimination of one who had studied all the
facts of divination,- and who speaks with unquestionable authority, decided in conformity with the views of Spiritualists.
It is true that Bacon adopts or reinnounces opinions on this
subject that may be found in Plutarch; but this does not detract from his merit as an original observer. IIe had verified
the facts which Plutarch knew. In regard to mediumship,
Plutarch explains how the violent ecstasy of inspiration results from the contest of two opposite emotions, the higher
divine or spiritual emotion communicated to the medium, and
the natural one proper to the medium himself; just as an uneasy struggle between the natural and the communicated motion
is produced in bodies to which, while by their nature they gravitate to the earth, a gyratory movement has been communicated.
"Everything pertaining to the Deity," says Plutarch, "in
and by itself, is beyond our power of perception, and when it
reveals itself to us through some other agent (or medium), it
-mixes itself up with the proper nature of that medium."
Here we have it explained why Swedenborg, Harris, Davis,
and all other mediums, as well as inferior spirits, mix up




150     THE CREATION OUT OF NOTHING.
errors with their communications of truth. Were it otherwise (could we accept any teacher as really infallible),
would not our mental freedom be impaired, and much intellectual effort paralyzed?
Kardec's spirits merely repeat the teachings of Bacon as to
the nature of the p6risprit, or spiritual body. It constitutes
for the spirit a fluidic, vaporous envelope, which, though invisible to us in its normal state, and in our normal state, does
not the less possess some of the properties of matter. A spirit,
then, is not a point, an abstraction, but a being, limited and
circumscribed, to whom are wanting only the properties of
visibility and palpability to resemble human beings. Why,
then, can it not act on Tr.atter? Does not imponderable light
exercise a chemical action on ponderable matter?
Newton tells us that the effluvium of a magnet can be so
rare and subtle as to pass, without any resistance or any
diminution of its force, through a plate of glass, and yet be so
potent as to turn a magnetic needle beyond the glass. Why,
then, may not the will-power of a spirit suffice to produce (as
we know that it does) the most amazing effects upon matter?
We can now realize the profound meaning in that remark
of Joubert: " To create the universe an atom of matter sziiced. "
Nothing is made out of nothing; but the sovereign power
of God is not nothing: it is the source of matter as well as of
spirit.
Even so orthodox an authority as the Catholic World (New
York, 1874,) says: " Nothingness is to be considered, under
God's hand, as a negative potency of something real."
And if an equally high Protestant authority were needed,
I might quote Christlieb (1874), who says: " Although God
is spirit, he has, nevertheless, a nature which we may term
substantial. lt is designated as light and fire."
The creation out of nothing is virtually abandoned by admissions like these; and they render some form of Pantheism inevitable. It must be a form involved in that of Theism, as the less is in the greater. Bruno, the martyr philosopher, who was burnt at the stake in 1600, tells us truly: " If




THE SPIRIT-BOQNY.                   151
you think aright you will find a divine essence in all things."
But he adds that, though it is impossible to conceive Nature
separated from God, we can conceive God separated from Nature. God, he tells us, is superessentialis, supersubstantialis.
Though -le caused the universe, IIe is not limited by it. In
this conception lies the truth which must reconcile the pantheistic demand of science and the theistic demand of theology and faith.
According to Swedenborg, that which underlies matter and
is its substance, flows forth from the Divine substance. But
mind causes, or rather cooperates to cause, the form, incidents, and appearance, under which we give to this substance
the name of Matter. This is not a false appearance; it is a
reality, but of it we can know nothing, save from the action
of mind on the impressions made by this substance on the
mind through and by means of the senses. The importance
of this truth lies in the rational belief it permits us of a body,
a home, and a world, when we leave this world. If material
substance is but the effluence from and of the Divine sub.
stance, caused to affect us in a certain way in this world, the
same effluence may provide for us a spiritual body and a
spiritual world.*
The matter of the spirit-body is flexible and expansible; it
changes at the will of the spirit, who can give himself such or
such an appearance at his pleasure. It is because of this
property of his fluidic envelope that the spirit who wishes to
be recognized by friends on the earth can present the exact
appearance he had when living; re-producing even the bodily
scars or malformations by which he was marked.
Spirits, says Milton,
"-in what shape they please,
Dilated or condensed, bright or obscure,
Can execute their airy purposes,
And works of love or enmity fulfill."
"It is an extravagant conjecture of mine," says Locke,
that spirits can assume to themselves bodies of different bulk,
figure, and conformation of parts."
* See " The Infinite and the Finite," by Theophilus Parsons; p. 15.




152              THE SPIRIT-BODY.
Spirit hands may be the visible and tangible parts of an invisible intangible being; but sometimes they are tangible
without being visible, and sometimes visible without being
tangible. The instantaneous disappearance of materialized
bodies or parts of the bodies, proves that the matter of which
they are composed is eminently subtle, bearing some resemblance, perhaps, to those substances that can pass alternately
from the solid to the fluid, or gaseous state, and vice versa.
Here a new order of facts is introduced, and science may
some day discover a new law for their explanation.
" Is it not in the most rarefied gas, in the most imponderable fluids," asks Kardec, "that industry finds its most
powerful motors?" What is there, then, strange in admitting
that a spirit, by the aid of his spirit-body, can raise a table?
" Being able to take all appearances," says Kardec, " the
spirit presents himself under tliat by which he would be most
readily recognized, if such is his desire..2sop, for example,
as a spirit is not deformed; but if he is evoked as AEsop, he
will appear ugly and humpbacked, with the traditional costume.... If the simply visual apparition might be attributed
to illusion, the doubt is not permitted when you can grasp it,
handle it, when it seizes you and holds you fast. IIowever
extraordinary these phenomena may be, all the marvelous
disappears when we learn that far from being contrary to
Nature's laws, they are only a new application of them."
BIy its nature and in its normal state, the spirit-body is invisible, and it has that property in common with many fluids
which we know exist, and yet which we have never seen; but
it can also, the same as other fluids, undergo modifications
that render it perceptible to the sight, whether by a sort of
condensation or by a change in the molecular disposition; it
then appears to us under a vaporous form.
By further condensation the spirit-body may acquire the
properties of solidity and tangibility; but it can instantaneously resume its ethereal and invisible state.
We can understand this state by comparing it with that of
invisible vapor, which can pass to a state of visible fog, then




SPIRIT ACTION ON MATTER.                   153
become liquid, then solid, and vice versa. These different
states of the spirit-body are the result of the will of the spirit,
and not an exterior physical cause, as in our gases.
According to Kardec, when the spirit appT'ars to us he puts
the spirit-body into the state necessary to render him visible.
In order to do this, his will is ordinarily insufficient; for the
modification of the spirit-body is effected by its combination
with the fluid of the medium; but this combination is not always possible, which explains why the visibility of spirits is not
general. It is not enough that the spirit desires to be seen;
it is not enough that a person desires to see him; it is necessary that the two fluids should combine, and that the medium's
supply should be sufficient; perhaps, also, that there should
be other conditions to us unknown at present.*
Another property of the spirit-body and which pertains to
its ethereal nature, is penetrability. Matter is no obstacle to
its passage through everything, even as the light passes
through transparent bodies. This is why no closing can shut
out spirits; they visit the prisoner in his cell as easily as they
do the man in the open fields.
In regard to the materialization of articles of clothing, ornaments, flowers, &c., Kardec questioned the spirits closely,
and here is the result: The spirit acts on matter; he draws
from the universal cosmic matter the elements necessary to
form, at his will, objects having the appearance of various
bodies which exist on the earth. He can also by his will
effect an intimate transformation of elementary matter, and
impart to it certain properties. This faculty is inherent in
the nature of the spirit, who often, when necessary, exercises
it without thinking, as an instinctive act. The objects formed
by the spirit have a temporary existence; he can make and
unmake them at will. These objects may become visible and
tangible to earthly persons; and could be made to have a
character of permanence and stability; but this, according
to Kardec's informant, is contrary to order, and is not done.
* See " The Book on Medliums, by Allan Kardec; " an eXcellent translation of wlich iinto English by Emma A. Wotd has beenl pllblished by
('illy & Ibicsh, Boston, Mass. 1 have been indebted to it in these luotations frow Kardec.




154          THE UNITY OF FORCES.
It was done, however, in the experiments at which Professor Crookes, Mr. Harrison, and many others were present;
and some of the cloth which Katie cut from her tunic still remains materialized. It was said by the spirit, however, that
a special effort was needed to give the cloth this character of
stability.
From the facts here brought together, it may be inferred
that the spirit-body is not a mere hypothesis; it is proved by
the phenomena and the inductions of Spiritualism; by the
objective appearance of spirits themselves in bodies; by the
testimony of clairvoyants who can see spirits in the human
form; by the phenomena of somnambulism and clairvoyance,
indicating supersensual powers, requiring organs other than
those of the physical body; by all the analogies which reason
and experience supply; and by the belief of men in all ages
and climes, a belief founded on the actual reappearance
after death of deceased relatives and friends.
Add to these considerations the facts of double consciousness, pointing to a double organism; also the marvels of
memory, in which faculty impressions inhere and persist
which are inexplicable under the theory of materialism, involving a constant flux and removal of the molecules of the
organs of thought. Only the existence of a spiritual body
can account for these things.
CHAPTER XII.
The existence of a single elementary substance or force,
from which, by differentiation, transformation, and the adjustment of proportions, all the varieties and properties of
matter are produced, is an hypothesis to which the whole
drift of contemporary science is bringing us nearer with
every fresh accession of knowledge.
We know that a very slight change in the arrangement of




ORIGIN OF FORCE.                     155
elemental particles converts wholesome food into poison. Two
harmless substances, combined in certain proportions, can
produce a deleterious one. Without changing the proportions, a slight change in the molecular arrangement changes
properties; makes the opaque transparent; the palatable, unsavory.
" Since the spirit," says Kardec, " has by his simple will so
powerful an action on elementary matter, it may be conceived
that lie cannot only form substances, but can denaturalize
their properties, will having herein the effect of a re-agent."
If, as Liebig, Dumas, and other chemists have asserted, all
plants and animals are solidified air, why may not all matter
be the product of solidified forces, having their origin in the
essence and ultimate reason of things-in that force and necessity which derive all their virtue from the Divine Idea?
This is no fanciful inquiry; its practical interest and ihnportance are brought nearer to us every day by the advance of
science.
The phenomena here recorded show that matter is not altogether the stuff which our senses would make it appear.
"The force which every being is possessed of," says Vera,
"as well as the form or law according to which it acts and
displays its powers, lies in its very nature, i. e., in its idea.
The difference of forces is owing to the difference of ideas.
Matter is a force, and the soul is a force, and, as forces,
they are the product of one and the same idea, and both produce similar effects; for instance, the soul moves the body,
and a body moves another body. Their difference is to be
found in their specifi,e elements, or in what constitutes their
special idea; for instance, space, and time, extent, attraction
and repulsion, &c., for matter; imagination, will, thought,
&c., for the soul."*
As idea is force, and the source of all forces, so if there be
no diminution in the quantity of force, it is because its principle, its idea, suffers no deterioration.
* See A. V'era on - Ideas as Essence and Force," in the St. Louis Jonrnal of Speculative Philosophy for July, 1874.




156          SPIRIT PRIOR TO MATTER.
If a materialized spirit-by which I mean a spirit animat.
ing a visible, tangible body-can make the matter thus embodied dissolve and then at once reiippear by an effort of the
will, it is not difficult to conceive that the universe itself may
be a concretion of forces, the trunk-force of which is in the
Divine Idea.
VWhile Spiritualism is in harmony with many of the facts on
which the Darwinian theory is based, it supplies a new order
of facts from which we infer that the idea must ever precede
the organism; and that the attempt to prove that this idea is
developed through immense periods of time by purely physical means and processes is a fallacy. " Living beings," says
Stirling, " do exist in a mighty chain from  the moss to the
man; but that chain, far from  founding, is founded in the
idea, and is not the result of any mere natural growth into
this or that. That chain is itself the most brilliant stamp and
sign-manual of design."
"Even granting," says Vera, "that the germ be endowed
with an inexhaustible power of begetting similar individuals,
or that it should contain, like some infinitesimal quantity, an
infinite number of germs, such hypotheses will explain neither
the initial germ, nor tile unity of the species, nor even the
grown-up and complete individual.... The idea must
constitute the common   stock, and the ultimate principle to
which the individual, the species, and the genus, owe their
origin and existence."
" Thought is a motion of mattcr," says Moleschott. But
this is no more of an explanation than it would be to try to
account for the sentiment and the charm in a melody of Bo.
zart's by saying, " It is a motion of matter."  All that science
can fairly hypothecate is, that Thought is accompanied by a
motion of matter; for, were the head and brain so transparent
that this motion could be seen, the mystery of thought would
be as far as ever from being solved.
" No thought without phosphorus," says Moleschott.*  He
* Locke must have had a presentiment of the appearance of a Molesehott
on our planet, for lie says:' A h lienist shall reduce L)ivinity to the miiaxims of his laboratory, explain morality by sal, sulphur and mercury. Let




TYNDALL ON ATOMS.                      157
might as reasonably have said, No thought without rhubarb.
Spiritualism proves that there can be thought without any
brain which a mortal chemist can analyze. Liebig's sarcasm
is perfectly just when he says, that the bones should produce
more thought than the brain, if AMoleschott's asseveration is
true. " The honor of the discovery that phosphorus exists in
the brain," says Liebig, " belongs not to me, but to Dr. Moleschott; and in my Chemical Letters I have declared it to be a
mistaken idea, not based on a single fact."
To Liebig's remark, " We know nothing of the origin of an
idea," Buichner's reply is, that "None but a mind prejudiced
in favor of a superstition " could make such an assertion; and
yet all the light which Biichner himself can throw on the origin of an idea is to repeat Moleschott's assertion, that thought
is a motion of matter; an assertion which, whether true or
false, could never be proved, even if we were to exclude those
spiritual facts which disprove it utterly.
"We do not know," says Materialism, "all the powers of
matter, its magical and spiritual nature, and its life eternal."
Then if we do not know them, how can any one say that
they are not what is meant by spirit? The physiologist of
mind, who would trace it to simple brain motion, is compared
by Ferrier to the unheeding woodman who severs the bough
on which he stands; for " being cannot be meaningless; its
essence must be conscious intelligence."
Mr. Tyndall would trace all the phenomena of mind and
matter to the potencies of atoms. He allows Theism, however, to entertain its little hypothesis, and leaves it an open
question whether atoms may not have had a Divine Creator.
" Abandoning all disguise," he says, "the confession I feel
bound to make before you is, that I prolong the vision backward across the boundary or tlie experimental evidence, and
dliseern in that matter which we, in our ignorance, and nota manit be given to the contemplation of one sort of knowledge, and that
wi;l lbcono; everythlig. " With 10he sanguine Iositive!ess (of a (ithful
scieitist, AIoleschott (1862) says: " It is not refl,'etionll b!:t ol)stinacy, 1not
science, but faith, which supports tho idea of a personal contiltnuance after
fleathl. "  V W.y n1it ble consistent, and call this obstinacy a defect of phosphorus in the brail?




158         CAN MATTER EVOLVE MIND.
withstanding our professed reverence for its Creator, have
hitherto covered with opprobrium, the promise and potency of
every form and quality of life."*
I agree with Mr. Tyndall that there is nothing very alarming in the mild and contradictory materialism that would not
exclude the postulate of a Creator behind and beyond matter. Ilis "confession" is not a startling one, either to the
Materialist or the Spiritualist; for it is an attempt to sit at
the same time on the stools of both; nor is it striking for its
novelty.
Spiritualism  casts no "opprobrium" on matter, since it
holds that individualized mind must, in the next stage of being, continue to manifest itself through an organism, and
this organism must be something.
If Mr. Tyndall means merely to repeat Locke, and say that
all that lie would suggest is, that matter may be divinely impressed, with the power of generating mind, then lihe at once
spiritualizes matter, and lowers the flag of materialism.
But this is not what he means. When lie tells us that
matter may contain "the promise and potency of every
form and quality of life," what he means, obviously, is
that, among other qualities of life which mere matter may
evolve, is that of mind. Now this idea has been often put
forth, long before Mr. Tyndall's day, and as often answered.
By no one has it been answered better than by Schellingl
(1775-1854), who said of the attempts, in his day, to make
matter account for all the phenomena of life: " To explain
thinking as a material phenomenon, is possible only in this
way: that we reduce Matter itself to a spectre-to the mere
modification of an Intelligence whose common functions are
thinking and matter."
Coleridge, who was accustomed to borrow from Schelling,
expresses the same idea thus, and his words fully answer all
that MIr. Tyndall has to say about matter: " As soon as ma*On reconsideration Professor Tyndall modified this expression. The
revised form of it is as follow.s: -' l;y an intellectual recess ty I cross thl3
boundary of exp:,rimental evidence, and discern in that matter wliclih we,
in our ignorance of its latent powers... have hit;hrf'to covered with
opprobrium, the promise and potency of all terrestrial life. "




ATIIEISM UNSCIENTIFIC.                        159
terialism becomes intelligible, it ceases to be materialism. In
order to explain thin7king as a material phenomenon, it is necessary to refine matter into a mere modification of intelligence, with the two-fold function of appearing and perceiving.  Even so did Priestley, in his controversy with Price."
(Even so would Tyndall do now!) " IIe stripped matter of
all its material properties; substituted spiritual powers; and
when we expected to find a body, behold! we had nothing
but its ghost-the apparition of a defunct substance!"
"To say that matter is the principle of all things," remarks Paul Janet, "is simply equivalent to saying, We do
not know what is the principle of all things-a very luminous
science indeed! Even in its claim that matter is eternal, Materialism  has to beg its premises, and to proceed wholly on a
metaphysical, a priori assumption.  If Materialism  does not
explain matter, much less does it explain mind and thought."
The ignorance which philosophical science is always compelled to avow, in regard to first causes, makes dogmatic
atheism impossible for the truly scientific mind.  The skeptical attitude is legitimate; the coarse confidence which denounces all belief in a Supreme Being, is the proclaimer of
its own insufficiency and charlatanry.  Mr. Tyndall is far
from  this.*  If lie chooses to call by the name of Matter
the unknown something that produces Mind, he is at perfect
liberty to do so.  Others may prefer to call it by the name of
Spirit.  In the "prolongation of his vision backward" lie has
got as far as atoms.  But we have seen that the Materialism
which stops at atoms is false and imperfect, since it would
localize, in  them, properties for which atoms supply no
cause.  If atoms are the ultimate reality, the one real sub*Since this was written, Prof. Tyndall has disclaimed atheistic intentiols. IHe says:'"We-e the leligious views of many of mly assailants
the )nly alternative ones, I doo not know how strong thue c.ainis of tlhetloetrine of material'i i'';zf.: Ipon illy ralegiatl cC lli,niht b)e. Plrohal)ab
they would Ie vei y s r(ong. But, as it ik, I h:tve lnoticedi, during y, ears of
self-observationl, that it is not in hours of cle~arness ai:d vigor that this
dlotrinl comiiensds   itself to msy mind: thlat inl ltie pl)(senc, of stronger
and hlalthier II ouight.it evei dissolves an(l (isa)ppcars, a-s a fierinlg nosol ition o, the mystery inl which we dIwell, ald of  hilich we fo(llll,i ])art."i
Let uis hope t'Ct l'Prof. Ty idall will, e(vel iil tiis life, outgrow  is ligot led
opposition to tlt facts of S1)iritualirm. In those'" louirs of icealrl(,ss and
vigor,'' of which lie speaks, does lie liever feel a little shaky ilk tho;,nogal it p)sil ion lhe has assumed toward the testimlony of euclh ten as Wallaco ald C rookes?




160             THE UNITY OF FORCES.
stance, then there is no place for spirit, no future for man; an
assumption wholly disproved by the facts of this volume.
In the fullness of time Modern Spiritualism has come forth
to demonstrate that the atomic theory must be supplemented
by the spiritual fact.  That same Spiritualism  which Mr.
Tyndall, in his unscientific spleen, dismisses as " degrading,"
shows by its phenomenal evidences, as here recorded and authenticated, that there is a power using these atoms at its
pleasure, ruling them, instead of being ruled by them. -
Mr. Tyndall refers to certain "rash and ill-informed persons" as " being ready to hurl themselves against every new
scientific revelation." Alas! Is he himself one of these
rash, ill-informed persons?  So it would seem; for, chafe as
he may, and sneer as he may, the facts of Spiritualism  are
now facts of Science; and he is so "ill-informed" as not to
have found it out, and so " rash" as to put himself on the record against them.
Ile conducts us as far back as atoms, and there sets up his
board, labeled, No Thoroughfare. But Spiritual Science disregards his warning and passes on; whither, the next chapter may show.
CHAPTER XIII.
Modern Science, including, as it does, Modern Spiritualism,
helps us to a conception of a force behind and beyond atoms.*
The unity of all phenomena was the dream of ancient philosophy. To reduce all this multiplicity of things to a single
principle has been, and continues to be, the ever-recurring
problem. Water, air, fire, the primary elements, were sever* For the facts and some of the language of this chapter, see the untranslate(l A orks of Em lilie JBarnouf, especially hi;  La: S'ience des Iteligiolls;' 
tile'' Ui.tivy of Natural Plenomena" of E inile S:aigey; the' Constitutio(n or  Matter'' of Fernand Papillon; and the papers ol "M latter, Et her,
anti Spirit," by the late Israel D)ille, which have appeared in Brittan's
Qmii.rtt rly Journal of Spiritual Science. My principal indebtedness is te
Barnouf.




CHEMISTRY TENDS TO UNITY.                 161
ally and collectively imagined, by the great thinkers of antiquity, as the original factor.
To the question of a unity of substance, Greek science repeatedly applied itself.
The innumerable varieties in forms, qualities, and habits, in
both the vegetable and animal kingdon. ~luggest the existence of forces adequate to the priduction of all the differentiations in nature. Ilence to mount to the scientific conception of a single force as the originator and regulator of
all these minor forces is the legitimate effort of all profound
thought on the subject.
It was this craving for unity, which led the white men of
Asia, the ancient Aryan race, to the conception of God as the
one substance, immanent in the universe. At first they were
polytheists, but with the progress of thought their number of
gods diminished, and the authors of the Veda at last arrived
at the conception of a unity of forces, of a Divine Power as
the ultimate substratum of things. They regarded the beings
of the world as, in effect, composed of two elements: the one
real and of a nature permanent and absolute, and the other
relative, flowing, variable, and phenomenal; the one spirit,
the other matter, but both proceeding from an inseparable
unity, a single substance.
The unity of physical forces is the point on which Science
has its eyes now fixed. Materialism is not more eager than
Spiritualism for the proof. Already has it been demonstrated
that heat, electricity, light, magnetism, chemical attraction,
muscular energy, and mechanical work, are exhibitions of
one and the same power acting through matter. That all
these forces may be transformed into motion, and by motion
reproduced, is now something more than an hypothesis.
lence the dued uction that all physical phenomena have one and
the same primordial agent as their original.qenerator.
Chemistry, by its theory of equivalents, is tending tounity.
Few intelligent chemists now regard the elements ranked as
simple as being simple any further than the present imperfection of our instruments compels us to class them as such
11




162           THIE UNITY OF FORCES.
The employment of the balance has demonstrated that in the
chemical transformations of bodies, nothing is created, nothing is lost.
IIHnce the sum of the material elements is constant, and,
as it is impossible to conceive a limit to the universe, this
sum is infinite; and thus the aspects so various which matter
presents consist only in thleforms it successively takes on according to the combinations of its chemical elements.
But the subztance of things evades all chemical testing;
and so the simple bodies of chemistry are themselves only
forms, more or less elementary, the agglomeration of which
produces compounds.
If by the theory of equivalents these forms should be some
day reduced to unity, chemistry will be entitled to infer, with
some reason, the substantial unity of the universe.
Neither the primitive cell, regarded as an elementary form
of life, nor any principle known to science, suffices toexplain
life itself, or that power of action which is in the living being
at All the epochs of its existence, and consequently in the
cell. In addition, therefore, to the material and sensible elements, there must be in it a principle inaccessible to observation; and it is this principle which is the agent of life, the
impelling cause of vital motion and of all differentiations.
But the reduction of all living forms to unity, that is, to the
cell, is an indication that the vital agent is itself a form of
the one primitive force, and thus physiology tends to unity
by the way of morphology; and this reduction of organs to
unity may be proved for plants as well as for animals.
The unity of the principle of life and thought is another
conclusion, to which science is tending in the department of
physiology. Every primary germ owes its evolution to the
spirit or idea involved. If the cell is the most elementary
form of the living being, the principle of life which it encloses cannot be developed except in so far as the form at
which it ought to arrive resides in it already in the state of
idea. This idea expands with the life, ramifies with it, accommodates itself to the means and conditions which the general




SPIRITUALISM  SUGGESTS UNITY.               163
order of the universe imposes; and thus the study of the psychical nature of man points also in the direction of unity.
Spiritualism, through all its facts, is suggestive of unity.
The embryo is preserved by intelligent processes of which
neither itself nor its parent knows anything. This intelligence is a property of the life by which they live.
This life, what is it but the pervading efflux of the deific
love and life vivifying all nature and sustaining the animal
and vegetable world as well as the world of mine?
Should it be objected that this proves too much; that it involves the identity of the vital principle of animals and vegetables, let us not shrink from the conclusion. The essential
unity of all spirit and all life with this exuberant life from
God is a truth from which we need not recoil, even though it
bring all animal and vegetable forms within the sweep of immortality.
The universe is not dead. Think you this earth of ours is a
lifeless, unsentient bulk, while the worm on her surface is in
the enjoyment of life? To an inquiry whether the soul is immortal, Apollonius, one of the greatest of the ancient mediums, replied, " Yes, immortal —but like everything."
These suns, systems, planets and satellites are not mere
mechanisms. The pulsations of a divine life throb in them
all, and make them rich in the sense that they too are parts
of the divine cosmos. Dissolution, disintegration and change
are not death while an immortal principle survives.
" Science," says the Duke of Argyll, " in the modern doctrine of the conservation of energy and the convertibility of
forces, is already getting a firm hold of the idea, that all kinds
of force are but forms of manifestations of one central force
issuing from some one fountain head of power. Sir John IHerschel has not hesitated to say, that' it is beut reasonable to regard the force of gravitation as the direct or indirect result of a
consciousness or a will existing somewhere.'"
In support of the identity of life and spirit, the Spiritualist
will find some unexpected allies. Even so orthodox a teacher
as President Noah Porter comes up to the vindication of the




1(64          TIlE UNITY OF FORCES.
grand truth, and in vindicating it he has to lend his support
to the inevitable doctrine of a spiritual body.
"The soul," he says, "beginning to exist as the principle
of life, may have the power to create other bodies than the physical for itself, or it may already have formed another mediumn
or body in the germ, and may hold it ready for o cupat on and
use as soon as it sloughs off the one which connects it wdth the
earth.        The evidence of observation and of facts is decisive that the soul begins its existence as a vital agency, and
emerges by a gradual waking into the conscious activities of
its higher nature."
The soul which has had enough divine intelligence to prepare for itself a body in this world may be trusted to have
ready a fitting substitute when death loosens the physical tie.
If from a little microscopic cell, by successive differentiations,
it may evolve man's complex organism, surely it may, from
its higher point of being, evolve future organisms suited to its
more advanced states.
But it is not merely Protestant theology that concurs in this
view of the soul as the vivifying principle, active not only in
the formation and functional processes of the body, but in
the exercise of man's conscious activities. The highest Catholic authority teaches the identity of the vital and the p: ychical principle. By a brief dated April 30th, 1860, the Pope
declares that the doctrine of the substantial unity of the principle of life and that of thought is according tofaith, and lie
condemns any contrary opinion as inconsistent with Catholic
teaching.
Both Plato and Aristotle had taught this doctrine. The'y
tell us that the life comes from the soul; from that which
feels and thinks, "No," says Descartes; "the soul is that
which thinks; consequently we must not attribute to it vital
phelnomena of which it has no consciousness."  To this objection Leibnitz replies that we certainly do have confused, indistinct perceptions of which we are not conscious at the time.
Leibnitz plainly refers to what in our day Dr. Carpenter calls
u;tconscious cerebration.




REASON SUGGESTS UNITY.                 135
G. E. Stahl (1660-1734,) going somewhat further than Leibnitz, and anticipating the doctrine of unconscious cerebration, shows that there are mental operations independent of
consciousness. IIHe teaches that the true principle of life is
the soul. Were this soul blind and unintelligent, it would
do no nmre and no better than matter itself; but if it is capa
ble of directing the movements of the body towards an end,
it is because it is intelligent; in what then does it differ from
the rational soul or spirit?  True, in our normal state, it
may not have a consciousness of all its acts; but from this it
does not at all follow that it may not perform them.
The facts of double consciousness, apparent in the phenomena of somnambulismn, mesmerism, and Spiritualism, confirm these views. They show that the nature of the soul is
complex; that this complexity may include the vital processes;
and that both intelligence and life may be the resultants of a
single force.
"No proof of the soul's immortality," says Papillon, "is
so strong as that we draw from the necessary simplicity and
eternity of all the principles of force. Nothing bears witness
so powerfully to the majestic reality of a God as the spectacle
of those diversities, all harmonious, which rule the infinite
range of forces, and bind in unity the ordered pulses of the
world."
There is a principle of moral and intellectual unity, and we
call it reason. Were all the facts of observation established
as absolute truths, admitted by science, discussion would
cease and there would be no more diversity of opinion. Now
psychology demonstrates that the two or three general fornlulas or principles of reason are but the analytical development
of one single idea, to which we may give what name we see
fit, but which religion and philosophy almost unanimously
call the idea of God.
"This idea," says Burnouf, "constitutes the basis of
thought in all its degrees. In man it leads to the highest regions of speculation; to all animals it gives the means of
motion, of alimentation, of reproduction; to every living




166           THE UNITY OF FORCES.
thing it gives the general form of life. It resides in the cell;
it gives unity to the infinite movements and to the innumerable shapes of the universe."
"All existence," says Oersted, " is a dominion of Reason.
The laws of Nature are laws of reason, and all together form
an endless unity of reason, one and the same throughout the
universe."
Thus in physical science, in astronomy and chemistry, for
the inorganic world, and in physiology and psychology for
the world of living beings, the tendency at this moment is
toward unity, and all the analyses of science, physical and
psychical, converge in this direction.
" What do we know of an atom, apart from force?" asks
Faraday. " You conceive a nucleus, which may be called a,
and you surround it with forces, which may be called m; to
my mind, your a, or nucleus, vanishes, and substance consists in the energy of m. In fact, what notion can we form
of a nucleus, independent of its energy?'
Thus is scientific thought forever shadowing forth the hypothesis that matter, in its last analysis, must be resolved
into force; and thus we find it is no chimerical dream to suppose that the deific idea constitutes at once the essential form
and the substance of things.
If the prospect is that in this all-embracing unity matter
and spirit will be made to appear as phenomenal manifestztions of one divine substance, let us not be alarmed. Pantheism is true as far as it goes, but it must be supplemented
by Theism before the whole truth can be apprehended; nor
is there contradiction in this. The notion of a creation out
of nothing is now so modified by the most advanced Christian theologians, that it is virtually abandoned. At once
intramundane and supramundane, immanent and transcendent, God appears, more and more to the modern conception,
as both automatic Nature and absolute Spirit.
" The difficulties of thought," says Picton, "the silence of
the heavens, the actual breathing, deathless beauty of creation, command us, with an inspiration which the age will not




SPI1RITUALISM AND THEISM.                167
resist, to see God not so much as the meditative Designer who
makes, but rather as the Eternal Power which constitutes
and is the All in All."
As we draw nearer to a principle of unity, we draw nearer
to a conception of God. What relations has Spiritualism to
this conception? The answer was given when we found that
Spiritualism, like every other science, teaches the unity of all
forces and all phenomena. But the question shall have a further consideration.
CHAPTER XIV.
The thinking spirit being itself of a divine, an immortal nature, the search after God seems inseparable from the development of our moral and intellectual faculties. Having, at
least in our lower and normal state of consciousness, no explanation within ourselves of our existence, we rise to the conception of an infinite, uncaused, intelligent Power, having his
reason for being within himself, and from whom the principle
of our limited being is mysteriously derived.
What bearing do the facts of Modern Spiritualism have on
this theistic conception?
D'IIolbach (1723-1789), author of "La Systeme de la Nature,"
and still perhaps the most famous of all atheistic writers, says:
" It is necessary to fall back on the doctrine, 80 little probable,
of a future life and of the immortality of the soul, in order to
justify a belief in Divinity."
Even in D'Holbach's view, the one belief necessarily involved
the other. He could not well see how a Spiritualist could be
an atheist. But he did not make allowance for all the inconsistencies of human thought.
" That we are to live hereafter," says Bishop Butler, " is
just as reconcilable with the scheme of atheism, and as well
to be accounted for by it, as that we are now alive is: and




168                BELIEF IN GOD.
therefore nothing can be more absurd than to argue from that
scheme that there can be no future state."
Bishop Butler is right. Strange as it may seem, there are
atheistic seers and atheistic spirits.
At the first glance a belief in spirits would seem to facilitate
belief in a Supreme Spirit, author and ruler of all; and so it
does. For one of the principal arguments of speculative atheism is annihilated by the very fact of the existence of a spirit,
exercising clairvoyant powers, and independent of the material impediments of space and time. But history shows that
a sincere belief in spirits and a future life may exist independ.
ently4)f any belief in a God. The old polytheism was largely a belief in mere spirits; and the uncivilized tribes who believe fully in spirits are often found without a notion of any
other deities than their departed ancestors and great men.
Man, however, as he advances in culture, is forced to struggle with the theistic idea. That such a problem as the existence of a God is placed before him is itself an earnest of
his immortality; a promise written in the very texture of
his being that his profound questionings shall some day be
answered.
" Great," -says Aime-3Iartin, "Iis the creature to whom it
is allowed to imagine questions to which a God only can
reply."
So stupendous seems the question of a God in its proportions to our faculties as normally limited, that it is not surprising so many reverent minds should shrink from it altogether. "It is when we acknowledge that we do not know
God, that we know him best," says St. Denis, the areopagite.
"That which I conceive," says Fichte, "becomes finite
through my very conception of it; and this can never, even by
endless exaltation, rise into the Infinite."
But broader views of man's complex nature lead us to realize that the unfathomable exists in the human soul as well as
in the nature of God; that we do not see the whole of man in
his normal and material limitations; that he has powers and
a hidden intelligence, altogether unexplained by any experi



FINITE AND INFINITE.                169
ence-theory, or any theory of hereditary transmission, or of
knowledge got through the physical senses; and we begin to
have glimpses of actual relations of the finite to the Infinite.
WVe learn, upon reflection, that it is not less difficult to comprellend how a finite, derived and dependent being can exist,
than to form a conception of an absolute, omnipotent and omniscient God.
To say that we bring God down to some measure of anthropomorphism by the very conception of him, is simply to beg
the whole question, and to deny the inference which the phenomena of clairvoyance and Spiritualism abundantly authorize-the inference, namely, that man has in himself an element relating him to the Infinite.
The same motive that would keep us from studying the
infinite, ought to deter us from studying the finite, since the infinite is everywhere involved in it, and both are, in themselves,
inscrutable. In every bud there is a mystery. Nothing, in
its essence, can be known. The growth of a blade of grass
is as unintelligible to us as the existence of a Supreme Being.
From our own imperfections we are led to ask, Does not
the finite and dependent require the infinite and absolute?
Does not derivative being require the conception of the Underived? Does not an effect require a cause; and, in the
regress of causes, must we not stop at the uncaused Cause,
the one Being who has within himself his reason of exist3nce?
In the eloquent words of Descartes: "We are the imperfect; we are the finite; we are the caused. There must be
One who is the complement of our being, the infinity of our
finitude, the perfection of our imperfection; a mind which
gives us that which we have not from ourselves."
The late Emile Saisset has given so beautiful a paraphrase
of these ideas, that I cannot resist the temptation of translating it here from the French:
"I turn my thoughts in upon myself, and I say, VWhence
comes it that I cannot help thinking on God? I exist, I live,
I love to exist and to live; I find around me thousands of ob



170               BELIEF IN GOD.
jects capable of pleasing and of interesting me; what need 1
more for satisfying my soul, and why do I search for something beyond?
" Why? It is, too well I see, because I am imperfect, and
surrounded by imperfection. When I consider my being, I
see it flow on like a rapid wave; my ideas, my sensations, my
desires all change from hour to hour, and around me I find no
being that does not pass from movement to repose, from progress to decline, from life to death. Amid these vicissitudes,
even as one wave is pushed on by other waves, I roll onward
in the immense torrent which is sweeping all things to unknown shores. Change, unceasing change, is the universal
law, and such is my condition.
"And the more I reflect, the more I see that this condition
attaches to the very nature of things. Within me and without, all being is changing because it is limited. IIere am I,
shut up in a corner of space and time; in vain do I stretch
all the springs of my frail corporeal machine; I can take in
only the small number of objects which are proportioned and
near to me. I think; but among the innumerable truths of
which I catch a glimpse, I can seize only a few, and even
those on condition of concentrating my thought in a narrow
circle, outside of which I see confusedly, or see not at all. I
love, but my power of loving, which goes forth easily toward
everything suggestive of some perfection, open or secret, can
attach itself only to objects fragile, changing and perishable,
none of which give me what they had promised. Everywhere is limitation. Within me is an indefinite power of development which aspires to display itself in a thousand different senses, and which, encountering everywhere limitations, sometimes strives vehemently to overleap them, and
sometimes falls back weary, sinking and discouraged. This
is why I change unceasingly, and why everything around me
changes: it is because we are all-guests of this world, great
or small, thinking atoms, or blades of grass, or grains of sand
-we are all, in different degrees, and under forms infinitely




MAN A RELATIVE BEING.                 171
variable, incomplete beings, striving for completion, and approaching it only partially and imperfectly.
"Dut why am I incomplete, and why under such a form,
to such a degree, in such a time, in such a place? Why, indeed, do I exist, instead of not existing? I am ignorant.
And this proves to me invincibly that I have not owithin myself
my reason of existencs; that my being is not the primal and
absolute being, but a being relative and borrowed.
"Now, every time that I regard my being as radically incomplete and incapable of existing by itself, I see dawning
upon my soul the idea of the perfect one. I conceive of him
as accomplished in all the infinite powers of his being. While
I strive to reassemble, in this brief, fleeting span of time, the
dispersed fragments of my life, and to develop some of my
faculties, lie, concentred in an immutable Present, enjoys the
absolute plenitude of his being eternally unfolded. Everywhere I meet limits, whether in the beings who surround and
press upon me, or in the number, form and degree of my own
faculties. But he is the being without limitations, the being
unique and above all, the being to whom nothing can be
wanting. All the potencies of life are in him —not only those
of which I know something, but the infinite number of which
I know nothing. Unequal and bounded in incomplete beings,
they are there, the prey to struggle, to negation and to disaccord. In him, all is infinite, positive, full, equal, unique,
harmonious. This plenitude, this harmony, this unity of all
the potencies of being-this is the good supreme, the first, the
absolutely fair, the being of beings, God.
"This idea of the perfect being commands my admiration.
How vast it is-how sublime! But is it not too far from me?
Not at all. It is intimately near. Plunged in the movement
of things that pass, I yield for an instant to the seduction of
their attractions. In the spirit of pride and self-reliance, I
may at times be dazzled and misled by the sentiment of my
energy, of my knowledge and my powers; but this is when I
regard only the surface. As soon as I enter into and examine
myself intimately, I am dismayed at my utter feeblness, my




172                BELIEF IN GOD.
inconsistency, the incurable fragility of my being; and I feel
that it would vanish away, had it not its support in the one
veritable being. There is in this no effort of mind, no circuit
of thought, no reasoning; it is a sudden, spontaneous, irresistible sense of my imperfect soul, referring itself to its eternal principle, feeling itself to live and to be through him.
"When I come to reflect and to reason upon these two objects of my thought, the being imperfect that I am, and the
being perfect by whom I exist, I see that to suppress either
one of these two terms would be an insensate enterprise. I
find them at the end of all my analyses, at the beginning of
all my reasonings. They form, in their indissoluble union,
the permanent ground of my consciousness.
" Can I think of the duration that is flowing, always preceded and always followed by another duration, without conceiving of eternity? Can I represent to myself a certain
space, enveloping a smaller space, and enveloped by a larger,
without conceiving of immensity? Can I contemplate the
finite being, the mobile, the developing, without conceiving
of the infinite, the immutable, the accomplished? These two
ideas suggest, the one the other, and are enchained by a necessary relation. Prior to the being imperfect, there is the
being perfect; prior to that which exists only in a manner
temporary, local, relative, there is that which exists fully and
absolutely. Behold that which is simple, clear, evident; it
is a natural axiom, the first of axioms; it is the supreme law
of my reason. Shall I attempt to destroy by an artifice of
my reason what Nature has so profoundly graved in my consciousness?
"No! MIan without God is an enigma, an inexplicable
chimera. He has no longer a mission on this earth, nor a
hope in worlds beyond. In losing his divine ideal, in essaying
to take himself for his ideal, he falls below himself, and in
having wished to make himself God, he ceases to be man."
But all theistic speculation is dismissed as unscientific and
unprofitable by the experience-philosophy of J. S. 5Mill, Herbert Spencer, G. H. Lewes, and others. They tell us that




THE EXPERIENCE-PHIILOSCOPHY.                       17?
science deals only with observed phenomena; that cause, in
the scientific sense, is the name given to the required conditions that antedate phenomenal changes; and that the human
mind has no right to reason about real cause and final purpose in the universe.
But the experience-philosophy is shattered, from turret to
foundation-stone, by the facts of clairvoyance and of Spiritualism; for the experience-philosophy rests on the assumption that'we have no ideas independent of e xperience; whereas
the facts of this volume demonstrate at every step * that we
have ideas that come to us through no gate of the senses,
through no experience, and through no "inheritance from
preceding organisms."
In regard to this last expression, it should be borne in mind
that in the philosophy of both Mr. Spencer and Mr. Lewes,
the innateness of ideas that are seemingly independent of experience, is explained by the doctrine of inherited forms of
thought, shaped by the accumulated experience of preceding
organisms. Spiritualism accepts this as a partial, but not as
an entire truth.
Innumerable well-authenticated instances of prevision and
clairvoyance have been cited, in which a knowledge transcending all that mere experience could supply is clearly
manifested. Spiritualism opens to us a new world of observed
phenomena, indicating supersensual powers; phenomena
that have been scientifically tested and proved by thousands
* Phenomena of daily occurrence prove my position. Hardly was the ink
dry on the above sentence, when I received a letter from a sister in D)avenport, Iowa, in which she writes (Sept. 2$th, 18:4), —"Bishop Lee died on
the 26th inst. Some two months ago he got up in the night, and took a
bath. In returning to his room he stepped off a lon nliglht of stairs, and
landed at the foot with a tremendous crash, as ho was very heavy. He
was slightly bruised, anid his right hand a little lamied. Mr. II. and myself called on hiin two days after, andl while telling us of the fall, the bishop mentioned this coincidence. He had a letter in his ha(nd, just received
from his son lienry, living at Kanse;s City (several huuldredl miles distant).
Henry wrote:' Are you well? F(r last Jiglit I Ia(.l a drlea!n thait troul)les
nIe. I heard a crash,. anu staldin upl sail to   wv Iife, Did you hear lhat
crash? I drearned that father ltad aJfll and was dead. I got up all(
looked at my watch, andl it was two o'clocc; I ci,ul1 ln0t sleep again, so
vivid was the dream.'''1le i) shop remal ked tllat the dream mlust have
occurrel at Ihe very hour of tile same night of tlhe accident:, for his ownl
watch showed quarter past two, inloking it at tlhe same mioment, allowlug fordifference of timle. T''le fall finally caused the bishop's death.
His hand became intensely painful, and gangrele set in, which, after two
weeks ol suffering, terminated his life. "  Will Mr. Lewes please explain,
by his experlence-philosophy, how lienry Lee was made aware of the accident to hSs father Y




174          THE SUPREME QUESTION.
of competent witnesses. The sphere of Causation must be
enlarged to take in these new facts, or rather these old facts
confirmed in the light of moderm science.
So inevitable is this conclusion, so astounding is the prospect of the introduction of a body of phenomena which must
revolutionize philosophy, and awaken many self-complacent
scientists to a mortifying sense of their stubborn ignorance,
that the Tyndalls, IIuxleys, and Carpenters of our day can
undervalue our facts only by denying them outright; a
mode of warfare which may serve our assailants for a time,
but which must terminate in their utter discomfiture at some
not distant day. Through Dr. Biichner of Germany, the
Materialism  claiming to be scientific tells us that "' the phenomena of clairvoyance are now proved to be idle fancies;"
that "the perception of external objects without the aid of
the physical senses is an impossibility," and that " all that
we know confes through those senses."
Thus one of the leading representatives of the atheistic
Materialism of our day bases his theory largely on the denial
of facts which all Spiritualists know to be true, and which
are already in the keeping of experimental science!
The limits, then, which are set up by that system of philosophy that has regard solely to experience and to associations got through the physical senses, are found to be arbitrary, and contrary to known facts. Spiritualism, by its inductions, leads us to realize that the visible universe is not
all; that the unseen must vastly exceed the seen.
But does Spiritualism prove a God?
Spiritualism is science, though science of a unique and
transcendent character; and  "Science," says Chevreul,
"can neither prove nor disprove a God; though the reasoning by which it would prove a God is more in conformity
with its own experimental methods than that by which it
would disprove a God."
Since God has in himself alone the reason and necessity of
his.own being-since he is the one absolute substance —he
cannot be proved, for the proof of a thing must be in some



BELIEF IN GOD.                    175
thing higher than itself. " If the existence of God could be
proved," says Jacobi, "then God would be derived from a
ground before and above him."
We must accept Him, then, as a postulate of the reason
and of the heart; of the reason, because of the intelligence
in Nature and in the mind of man, and because the producing Cause of the Universe must be higher than any of its
manifestations; of the heart, because of the love which
mounts from the endeared finite objects on whom it is tenderly fixed, to One in whom those objects have their reason of
being and their only earnest of unending life. How many,
after a great bereavement, can say, "Never was faith in
Providence, never was the hope of another and a higher life
so clear a certainty, so intense a reality as it has become since
sorrow made it, to me, a spiritual necessity! I want no argument now!"
A knowledge of immortality cannot be barren in its relation to the question of the divine existence. " It is an error,"
says Fichte, " to say that it is doubtful whether or not there
is a God. It is not doubtful, but the most certain of all certainties, the one absolutely valid objective truth, that there is
a moral order in the world."
"A  single aspiration of the soul," says Hemsterhuis,
"after the future, the better, the perfect, is a demonstration
more than geometric of Divinity."
" To tell me that I do not and cannot know what substance
is, that I never can know anything but phenomena, neither
convinces me of illusion, nor drives the thought of ultimate
eternal reality from my mind. My ignorance is precisely of
that kind which asserts its own incomprehensible object...
We cannot mark phenomena without thinking of substance.
We cannot feel the world's heart beat in the ceaseless energy
of living things without adoring an all-pervading Life."*
"The unity which we seek behind the diversities of the
visible world cannot be physical, because out of merely phys*J. Allanson Picton, author of "The Mystery of Matter,; Londou:
Macmillan & Co., 1873.




176          TIIE SUPREME QUESTION.
ical unity the diversity of things could not have been evolved.
There must have been a primary differentiation, not involved
in the laws of matter as such. Simple, naked, materialistic
Atheism-that is to say, the system which would resolve all
into the laws of mere matter-is thus shown to be scientifically
false; and this from data afforded by the sciences of matter
alone, without referring to those of life and mind. The ultimate unity must be spiritual, in the sense, at least, of not
being material."*
"Before one can assert," says Christlieb, "that the world is
without a God, one must first have become thoroughly conversant with the entire universe. One must have searched
through all the systems of suns and stars, as well as through
the history of all ages; he must have wandered through the.
whole realm of space and time, in order to be able to assert
with sincerity,'Nowhere has a trace of God been found!'
He must be acquainted with every force in the whole universe; for should one escape him, that very one might be
God. He must be able to count up with certainty all the
causes of existence; for were there one that he did not
know, that one might be God. He must be in absolute possession of all the elements of truth, which form the whole
body of our knowledge; for else the one factor that he did
not possess might be just the very truth that there is a God.
" In short, to be able to affirm authoritatively that no God
exists, a man must be omniscient and omnipresent, that is, he
himself must be God; and then, after all, there would be
one. Atheism, much more than Theism, depends on faith,
that is, on assumptions which cannot be proved."
A scientific philosophy of ignorance thus proves that dogmatic atheism has no basis in logic or in science.
By inductive science we are brought to the conclusion that
the universe and the race of man had their beginning in time.
Tlhe history of the universe is a history of the aggregation of
matter. Geology tells us there was a time when man did not
* From " The Scientific Bases of Faith, " by J. J. Murphy. London:
1873.




MATERIALISM EXPLAINS NOTHING.    177
exist on our planet. How did he get there? Materialism replies that he was evolved from the forces of matter. Spiritualism says, then those forces must be spiritual, for mind
must come from mind; to which Materialism retorts, that a
God uncaused, and existing from eternity, is fully as incomprehensible as Matter uncaused, and existing from eternity.
And to this the conclusive reply is, But you make your Matter a God, if you make it the generator of mind and consciousness.
If we use the a priori argument, and say that "Whatever
begins to be, must have a cause," we are met by the reply,
"No, this notion of causation is a mere generalization from
contingent experiences, and not a necessary truth. The laws
of Nature cannot account for their origin."
But the idea of cause is irrepressible, and no logic can bar
it out. " It cannot be abolished," says Herbert Spencer, "except by the abolition of thought itself."
Materialism would still be confronted by the same problem, even if it were to discover a law that would explain the
universe. For the law itself and the law-maker would have
to be explained in their turn. Natural evolution through periods of time not to be reckoned requires an intelligent Force
to account for it, just as much as would an instantaneous act
of creation. Admit the facts of Spiritualism, and the Darwinian s Theme affords no ground for atheistic conclusions.
The argument from design, based on analogies with the
works of human artificers, is hot needed. We must learn to
look for Divine perfection, not in the particular and fragmentary things of time, but in the universals of eternity;
since here, conditioned as we are, there can be, in the very
nature of things, no light without darkness, no good without
evil, no truth without error, no progress without imperfection.
The wise man says, " Trust and wait." The man not wise
says, " Since 1 can see no sign that God has acted as I would
have acted in his place, there can be no God!"
We have seen that spiritual and all other facts of science
are tending to resolve our conception of matter into that of
12




178          THE SUPREME QUESTION.
force. Spiritualism proclaims through its phenomena that
this force must be spiritual in its origin. Only by the analogy
of our own mental activity can we arrive at a conception of
causative force. Even Professor IIuxley admits thus much;
he says: "Undoubtedly, active force is inconceivable, except
asastate of consciousness,... except as something comparable to volition."
The domain of science is bounded by the region of second
causes; and therefore the idea of a first cause, of God, can
never be scientifically excluded or repressed. "If," says Professor Le Conte, " in tracing the chain of causes upward, we
stop at any cause, or force, or principle, that force or principle becomes for us God, since it is an efficient agent controlling the universe."
The claim that Spiritualism is atheistic, has no authority
either in philosophy or science. " In order to be something
more than mere Skepticism, and to offer a consistent theory of
the universe, atheism must abandon its negative form, for a
positive; and it cannot do this except by merging itself in the
materialistic theory." Thus it cannot logically claim Spiritualism as its ally, since in becoming positive, it repudiates the
spiritual fact.
We assume that something or other unmade and without
beginning has existed from all eternity; for whatever exists
must have its sufficient cause either in itself or out of itself,
since nothing can come from nothing, whatever Skepticism
may say to the contrary.
This self-existent something, is it unorganized matter, or is
it undirected force, or is it a combination of the two?
It is impossible to conceive of mind as issuing from unorganized matter; and organized matter presupposes an Organizer. Explanation of the higher by the lower, of thought by
matter, must therefore be rejected as contrary to reason; and
equally to be rejected is the explanation by undirected, unintelligent force.
But what of matter and force combined? Dr. Biichner has
written a book to teach us that there is no matter without




MATERIALISM ON CAUSATION.                179
force, and no force without matter, and that this unity in duality can do anything. He postulates them to account for motion, and then he asks us to concede that matter, force, and
motion are adequate to the production of mind and all the
other phenomena of life. But if matter needs force in order
to be moved, and if force needs matter in order to produce
motion, it is difficult to see how in their combination they can
produce the efficiency required, and emerge into an intelligent
cause.
Nevertheless, if they do this, if matter and force, eternally
inseparable and self-existent, are sufficient in their union to
produce mind, then they are an intelligent cause-then they
are God; and thus the materialistic theory must be rejected
as failing to meet the demands of a scientific analysis.
When it aspires to reach the last analysis of things, and to
throw light on Causation, Materialism has no advantage over
the metaphysician whom it would deride. We have seen that
should the hypothesis of an evolution of high organisms from
inferior types be proved, it would bring us no nearer to a solution of the infinite problem of the origin of things. Nay,
should Science do what Strauss wildly supposes it may yet
do, achieve the creation of a man, it would still be utterly impotent to explain the origin and nature of mind and matter,
and to answer the questions, Why and Whence?
The Materialism on which positive atheism would rely, tells
us that the universe is the product of two factors, the atom
and motion; that these two factors explain all; that as for
the laws of the universe, they are simply the necessary relations between forces, the expression of the necessity of
things; that hence it may be inferred how anti-scientific it is
to regard the government of the universe as regulated in ad.
vance by a spirit reconciling itself to immutable laws; be.
cause if the divine will governs, the laws are superfluous;
but if the laws govern, they exclude all foreign intervention.
"Science," says Comte, "would now re-conduct God to the
frontiers, thanking him for his provisional services."
Blut instead of inferring, as Materialism does, that these




180            THE SUPREME QUESTION.
immutable laws suffice to render an account of themselves,
Spiritualism declares that the order which they reveal, supposes a Supreme Ordainer.*
Here are two contrary interpretations of the same fact.
Which is the more reasonable one? No experimental verification can throw light on the problem; and what it is the
business of the Materialism, on which atheism relies, to demonstrate, is the absolute incompatibility between the idea
of an Intelligent Cause and the order of the world which
maintains itself by the fixity of its laws. This demonstration
cannot be had.
Of what use, asks the atheist, is an idle God, of whom it
may be said, as of a constitutional king, " He reigns, but it
is-the laws which govern"? I can best.answer the question
in the words of the Rev. John Caird, in his Sermon on Spirit.
ual Influence. IIe says: "A human mechanist may leave
the machine he has constructed to work without his further
personal superintendence, because when he leaves it God's
laws take it up, and by their aid the materials of which the
machine is made retain their solidity, the steel continues
elastic, the vapor keeps its expansive power. But when God
has constructed His machine of the universe, le cannot so
leave it, or any the  ninutest part of it, in its immensity and
intriiacy of movement, to itself; for, if IIe retire, there is no
second God to take care of this machine. Not from a single
atom of matter can IIe who made it for a moment withdraw
Ilis superintendence and support. Each successive moment,
all over the world, the act of creation must be repeated."
Upon what positive, demonstrable facts can Materialism
maintain, at the same time with the negation of God, the
thesis of the eternity of matter and its power of producing
and transforming all things?t
If the universe had a commencement, this commencement,
*For this and several of the succeeding arguments I am Indebted to
" Le la 6rialisme ct 1:a Science, bly EiEi le Caro''-an excellent i t tli, t yeatise which merits a translation into Elnglish. Ill ic the best thought of
the philosophical Spiritualisml of Frauce seemis to be summed up.
t For the substance of this argument see Emile Caro's "Le Mat6rialisms
et 1a Science. "




MATERIALISMH  TESTED.                181
by the very conditions of the case, had an Intelligent Cause;
for the laws of Nature cannot render an account of their
origin.
True, one can suppose that the order of material phenomena
and their laws never commenced, and it is this supposition
which constitutes dogmatic Materialism. But what experimental verification can it claim?  None whatever! And
Theism replies to it by another hypothesis which neutralizes
it: Theism supposes that the universe had a commencement,
which amounts to saying that the actual order of things has
not always existed.
HIow can the Materialists prove the contrary?
By the examination of the laws of Nature? But these laws
can render only an account of that which is, not an account
of what, by hypothesis, has preceded that which is. They may
explain the actual form of the universe, not the mode of its
formation, if we suppose that there was formation.
"It will not avail to reply, that if there is a question of origin
to posit, all experimental explication is powerless to resolve
it: you must admit that no experience can demonstrate that
there is not a question of origin to posit.
"Atheistic Materialism would explain all things by the
properties of matter, and in this it goes beyond experience
and becomes a system. It indulges in mere speculation.
Positive science has no other data than those afforded in the
world which exists; experience can give us only that which
is; no one can know experimentally that which was before
that which is."
"Nay," replies Materialism, " our facts may not suffice to
resolve these questions positively, but they are more than
sufficient to resolve them negatively."
" But is it not to resolve these questions very positively to
resolve them thus?  If you maintain that there is not even
place to posit the question of a God, do you not affirm that the
world exists by itself, and is not this a solution very positive?
"Until Materialism can get out of this vicious circle which
Logic traces around its fundamental conception, it canlot




182                BELIEF IN GOD.
make one step in advance towards affording to atheism any
scientific comfort or support. It may reason, after its fashion,
upon the impossibility of conceiving a commencement to the
system of things; to the existence of matter and its properties; but it will prove nothing experimentally; and, according
to its own principles, that is the only way of proving anything. It will speculate, but that is very humiliating for the
disdainers of all speculation; it will venture on the metaphysical, but that is the last disgrace to these adversaries of
all metaphysics."
So in order to arrive at a dogmatic atheism, one must not
only discard science and fall back on'a priori assumptions,
but must set aside those facts of Spiritualism which prove the
priority of spirit over matter. If an atheism based on Materialism has no scientific validity, the atheism that would seek
support in Spiritualism must be sanguine indeed.
"The doctrine of final causes," it is objected, " implies contrivance and therefore a limitation of the divine energy."
When it is admitted that God may be self-limited in his manifestations on this ultimate material plane, atheism puts forth
its most determined effort against the marks of design in the
universe.
It tells us that Nature is blind, immoral, irrational; that she
often gives birth to productions the most absurd, if we judge
them as controllable by a rational will; that she allows loathsome parasites to torture the nobler organisms; that we often
find her powerless to vanquish the least obstacle in her way,
and reaching the contrary of that which she ought logically
to reach. How can a cause which acts in a manner so mechanical and blind, so contrary to benevolence and paternal
goodness, be a Will, a Reason, an Omnipotent Being?
"As for the much-vaunted design in Nature," says Professor IIaeckel, "it is a reality only for those whose views of
animal and vegetable life are to the last degree superficial."
All this simply amounts to saying that in an infinite numnber of cases we cannot comprehend the ends which Nature
pursues: a conclusion that is not to be disputed. But what




PROOFS OF DESIGN.                 183
experimental proof can be given that these ends which evade
our comprehension do not exist?
"We admit that they may be above and beyond our intelligence; but this only tells against human reason, not against
divine science, of which our reason surely is not to be taken
as the exact measure. The inexplicable abounds in the universe; it is everywhere, under our eyes, within reach of our
hands; we meet it at every step. If the atheist would have
God exist solely on condition of acting just as a man would
act in God's place, we are not of those who would conceive of
God thus."
We have no disposition to press the argument from design;
to bring down any of the divine manifestations in Nature to
an analogy with the handiwork of a human mechanician.
But it should be borne in mind that negative facts pertaining
to this question of final causes do not betray the absence of
God, since, experimentally considered, they merely signify
our own ignorance, the limits of our own intelligence.
"A positive fact has a wholly different value. It reveals
to us an Intelligent Cause by a natural analogy which is a law
of our reason. A fact like organism places finality beyond a
doubt. Now if finality exists in only one case, induction
would lead us to conclude that it exists elsewhere, even where
we are incapable of detecting it."
To say that matter can account for these more obvious phenomena of finality, that the gases of phosphorus can culminate in consciousness, and that the vibrations of molecules
can produce thought, is, as we have seen, merely to spiritualize and deify matter and not at all to dispense with spirit or
with deity.
The theistic argument from design is not needed by Spiritualism; but it should be observed that the proposition which
would exclude finality from our consideration has no virtue
except by condition of its being absolute. This it is not, and
this it can never be. It is relative to certain parts of the world,
and it-ceases to be applicable to other parts. " But if there is
anywhere, in one single point of the world, sensible traces of




184                BELIEF IN GOD.
finality, all leads us to believe that there are ends elsewhere,
even in those places where they do not reveal themselves to
our limited means of investigation."
In opposition to the Divine Personality, Spiritualism has no
word of authority to offer.
Self-consciousness must be an attribute of that two-fold existence of God, at once supra-mundane and intra mundane,
which combines the theistic and the pantheistic conception of
his nature. IIow can personality proceed from an impersonal
principle? Can God create forms of existence which transcend his own?
To Strauss's objection, that the more perfect the personality
the greater the limitation, Froshammer replies: " The essential elements of personality are existence, consciousness of
that existence, and control over it. Distinction from and
therefore limitation by others is not an essential element of
personality, but an accidental sign of relative personality.
An absolute personality cannot therefore be said to be impossible, for it may find in itself the distinctions necessary for
personal consciousness. It may be said that God is super-personal. He is the supreme, the only real personality, since he
is the only absolute, self-existent being. If Strauss's notion
were true, then a man, brought up in ignorance of the existence of any being but himself, would not be a person!"
Atheism is a charge often too hastily brought against reverent minds, discontented with all prevailing forms of Theism,
and reaching out for wider truths. Let such minds not be
confounded with those which would preach atheism dogmatically, as if it had any ground of science on which to rest.
We all of us, I suppose, have our atheistic moods; moods
when we venture on the thought that a beneficent, intelligent
Will ought to manage the things of this world better, and
help us and our friends to have a better time of it. With
some this mood is persistent, as with Schopenhauer, IHartmann, Vogt, and Strauss, who cry out at the bad things of
life like peevish, fractious children bewailing their stomach.
aches and short allowance of taffy.




VEILS AND CLOUDS.                 185
"If God," says Hartmann, "previous to the creation had
been aware what lie was doing, creation would have been an
inexpiable crime."
"The cosmlos is something which had much better not have
existed," says Schopenhauer.
" Liko children crying In the night,
Lik children crying for a light,
And with no language but a cry,"
are these philosophers in their fretful whinings. They tell us
of the eartllquakes, tornados, volcanic eruptions, and meaningless plagues that afflict humanity-of the malformations,
excrescences, venomous reptiles and monstrous diseases; and
they ask, Are all these things divine gifts?
They are truly the clouds and darkness which are about
his throne; the mysteries by which he is veiled from the inquisitive understanding. But they are mere temporary negations or obscurities, and do not counterbalance the positive
proofs of his eternal existence which we find in the universe,
in Spiritualism, and in the soul of man.
When we hear Spiritualists joining in these outcries against
God, the question occurs: "If, as you say, death is the pathway to a higher life, how do you know that all these calamities which destroy or abbreviate human life or health, and
which you affect to deplore so profoundly, and to use as an
argument against divine beneficence, are not meant in mercy
and in love? If to die is gain, as Spiritualism teaches, why
find fault with the natural causes that seem to accelerate our
departure?"
No anthropomorphic argument from design is needed when
the Pantheistic conception is made supplementary to the
Theistic. "Analogies," says Picton, "which would turn our
unspeakable worship of the Infinite One into the familiar admiration felt for the inventor of a new machine, are increasingly felt, in these times, to be two-edged weapons, with
which Faith does ill to play. For only by the recognition
that adaptation of means to an end, in order of time, belongs
to temporal and fragmentary life-not to eternal Being-do




186                BELIEF IN GOD.
we preserve the attitude of soul which is unassailable by the
bewilderments of false analogy or materialistic despair."
Thus we feel that we are surrounded, both on the material
plane of being and on the spiritual, " by an omnipresent, immutable Power, for whom nothing is too great, nothing too
insignificant, but which equally regulates the orbits of worlds
and the position of an atom, and in whose Divine order there
is nothing common or unclean, but its fitting place is found
for the lowest as well as the highest in the palpitating life of
the Universe."*
The great teacher of scientific induction, Bacon, says: " So
far are physical causes from drawing men off from God and
Providence that, on the contrary, the philosophers employed
in discovering them can find no rest but by flying to God or
Providence at last."
"At last." There is a significance in these words; for
Bacon does not deny that science and philosophy, failing in
extent and comprehensiveness, may incline to atheism. Ourmodern scientists leave out of their reckoning those facts of
Spiritualism which Bacon knew, and which guarded him from
limiting his faith in Deity to deductions from second causes.
The science that rejects the alliance which Modern Spiritualism offers is superficial and incomplete, and must continue
to grope in darkness whenever it would approach those questions which relate to a future life and the divine spirituality
of the cosmic principle. A reconsideration of dogmas concerning the Divine Existence may seem a rash attempt, but
their relations to the phenomena of this volume are a question full of interest.
"The heart of man," says Picton, "recoils and always
will recoil from that ghastly sense of universal death, which
comes with the momentary imagination of a Godless world;
but the mind of man is equally intolerant of obviously untenable propositions, maintained on grounds of supposed expediency."
Author of "Supernatural Religion. " London: Longmans, 1874.




THE DIVINE NATURE.                 187
"There is no resting-place for a religion of the reason,"
says Mansell, " but Pantheism or Atheism."
And yet for a religion that is not of the reason who can feel
respect, and what certainty of enduring influence can be
hoped for it?
As atheism must be reversed, and lost in that higher Pantheism which regards the whole universe as instinct with divine life and intelligence, so must this higher Pantheism be
encircled by the still higher Theism which, while it regards
God as in Nature, regards him at the same time as beyond Nature-at once the God in whom we live and move and have
our being, the God of the material and spiritual universe,
and the God transcendent, absolute, and infinite, the incomprehensible Unity.
How shall we approach the august problem? How reconcile these seeming contradictions?
CHAPTER XV.
In the facts and analogies of Spiritualism no congruity has
thus far been found with that form of Pantheism which denies personality to God and a conscious immortality to man.
In the lower Pantheistic view, God is the universe itself;
beyond and outside the world he does not exist, but only in
the world; he is the soul, the reason, and the spirit of the
world, and all Nature is his body; he is everything, and beside him there is nothing.
But there is a higher, an idealistic Pantheism, which makes
the universe all spirit, and regards matter as a mere thought,
or congeries of thoughts, so adapted to our sensations as to
make us feel it real, at the same time that it is no independent entity in itself. Of these two orders of Pantheism, the
one is without a real God, and the other without a real world.
In the same mind we often see the Theistic and the Panthe



188                THREE IN ONE.
istic idea asserting itself almost simultaneously. Christianity
is nearly as full of Pantheism as it is of Theism; for if it recognizes God as our heavenly Father, it regards him also as
the one Life in which we live and move and have our being.
Devotion cannot go far without running into language capable only of a Pantheistic construction.
Through our finite and fallible faculties we may not hope to
comprehend God; yet Science may lead us to ever higher and
more rational conceptions of his possible nature. The Copernican system has enlarged those conceptions, and Modern
Spiritualism may enlarge them still more. It may help us to
find truth both in the Theistic and the Pantheistic idea, and
thus to reconcile what may at first seem too antagonistic to
be entertained together.
In his "Principles of Mental Physiology," even Dr. Winm.
B. Carpenter would seem to aim at such a reconciliation. He
says: " Although if God be outside the Physical Universe,
those extended ideas of its vastness which modern Science
opens to us, remove Him further and further from us, yet if
Hle be embodied in2 it, every such extension enlarges our notion
of His being."  What good Pantheist could ask more than is
admitted in the words embodied in it? They contain the very
pith of Pantheism.
Spiritualism proves that the visible mortal body is not the
whole of man, and hence lifts us to the conception that the
Universe, as defined by Science, is not the whole of God.
Thus Pantheism, pure and simple, is lacking in that important part of the idea of God which recognizes his transcendent infinity, his independent spirituality, and his supreme
personality; while Theism fails to recognize his immanence in
Nature, his universality, and his multiplicity in unity. God
impersonal and circumscribed bythe world, and God personal
and unlimited by the world, are but parts of the ineffable
truth that combines the two conceptions.
" The universe," says John Scotus Erigena (810-877), "hlas
no existence independent of God's existence; it is therefore
God, but not the whole of God. He is more than the universe,




THE DIVINE PERSONALITY.                 189
yet the Divine Nature is truly and properly in all things."
We have seen (Chap. XII.) that these were also the views of
Giordano Bruno.
"All Nature," says William Law, (1686-1761,) "is itself a
birth from God. Creation out of nothing is a fiction of modern theology. So far is Nature from being out of nothing,
that it is the manifestation of that in God which before was
not manifest, and as Nature is the manifestation of God, so
are all creatures the manifestation of the powers of Nature.
Properly and strictly speaking, nothing can begin to
be. The beginning of everything is nothing more than its
beginning to be in a new state."
"-As the spokes in the nave," says an Oriental Spiritualist,
"so all worlds and souls are fastened in the One Soul."
A writer* who accepts Pantheism in its spiritual sense, attempts to show that faith in the Divine personality is not
necessarily lost in the Pantheistic idea. IIe says: "God is
neither personal nor impersonal: IIe is both. Ie is personal
because our highest conception of being is a person. Only to
the personal can we ascribe reason, consciousness, freedom of
action. And here our idea of God emerges as that of the
highest personality. But IIe is more than personal, and in
this sense impersonal (super-personal?). Spiritual existence
Is spiritual, individual personality....  He who has
grasped this great truth of the impersonality of God, and yet
recognizes the Divine personality, has risen to that transcendental region where truth has its origin, and yet he has a footing on the terrene where truth is known only under the limitations of things finite, conceived through the medium of hu.
man analogies and spoken of in the language of the sensuous. "
"We may deny him will, and yet he wills. HIe is not intelligent; he is intelligence itself. He has no designs, for the
idea of infinite wisdom excludes that of design; and yet to us
He is the vast Designer. He is not hoary with time, for eter.
nity is ever young, and yet Ie is the Ancient of Days."
*The Rev. John Hunt. See his'" Essay on Pantheism; London: 186. "




190               THREE IN ONE.
The secret things of God are past finding out, because, revise our conceptions of Him as we may, there still remains in
his nature the infinite and the unfathomable. Without irreverence and with perfect humility, therefore, may the
speculative faculty exercise itself in attaining to a conception
in which reason and the heart's religious aspirations may
draw nearer to a union.
Nature is an organism through which the Divine life is forever streaming, and imparting itself to all organic forms; but
this organism is only a temporary objective manifestation of
God, and other universes may have preceded the present.
Nature is subject to change, to the limitations of space and
time, and to consequent imperfection. For in his manifestations on this material plane of being, God is limited by his
own " self denying energy " just as a spirit is limited by divine laws on coming within the earth-sphere. Therefore the
divine life, with which the whole universe throbs, is, in a
manner, automatic in its developments; and Nature, though
full of signs of intelligence, seems often to be acting blindly,
and as if good and evil were indifferent to her; an appearance which results from the self-imposed limitations by which
the divine action is subjected to unyielding law in expressing
itself through matter in these its ultimate evolutions. Thus
God in Nature becomes Relative to God the Absolute, as existing in the highest of his three states.
"To ask," says the late J. W. Jackson,* "why God did
not make a perfect creation is equivalent to asking that God
in ultimates, on the plane of time and space, where he is to
our perceptions necessarily conditioned by the sequences of
duration and the limitations of extension, shall be identical
with God in first principles as the eternal and infinite."
To attempt to authenticate this conception of God by any
reference to human analogies may seem contrary to that tendency of science which would discredit as presumptuous all
such comparisons. But it is not to limit Omnipotence by any
* An experienced mesmerist and physiologist, and an eloquent writer.
Shortly before his deal h in London in 1b72, he became fully convinced of
the phenomena of Spiritualism.




DOUBLE CONSCIOUSNESS.                        191
human standard, to confess to that amount of anthropomorphism which is inseparable from  the conviction that man, in
a certain.sense, bears the image of God.  "M1an," says St.
Martin, "is a type which must have a prototype, and that
prototype is God. The body of man has a necessary relation
to everything visible, and his spirit is the type of everything invisible." One may believe this without irreverence,
just as lie may believe that the same law which moves the
universe may move an atom.
In man we find unmistakably the phenomenon of double
consciousness. Even Professor Huxley, in his Address, Aug.
25th, 1874, before the British Association at Belfast, describes
a case in which two separate lives, a normal and abnormal
one, seemed to be lived at intervals by the same individual;
and Dr. Carpenter, though his experience does not take in
many important facts now known to be true, admits the separate states of consciousness manifested so wonderfully in
Somnambulism.* Ite instances, in the case of Mozart, the
proofs of the automatic action of the brain, as shown in the
composition of the overture to the opera of " Don Giovanni."
Mozart was probably a musical medium.  His aptitude is inexplicable except on the spiritual hypothesis.  He himself
has said of his musical ideas, " Whence and how they come, I
know not, nor can I force them. Those ideas that please me
I retain in my memory."
We have seen that man is described by the principal seers.as a, trinity of earth-body, spirit-body, and spiritual principle.
The facts of somnambulism all tend to confirm this view, and
* I once kept a sensitive patient in a state of mesmeric or induced somnanmbulism for a whole foltnight, durilg which she did not once return
to tllit state of normal conlsciousnless. Wllell ste was at last restore(d to i t.
thooccurrencces of 1ile fortnight were an eintire blank lto ie.   ot t1.11he
leastconscio-usness did she have of the interval that had elapsed. She
supposed slite might lhave bfen asleep an hour. The. ground was heav ly
covered with snow, when she passed into the abnormal state; when she
awoke there was no snow to he seen. What v as a rose-bud onil one (of tle
bushls' in her roomt lad become a full-blown rose. These apparently std(d(1n t vatnfot mat ion s agitated her so(, that, by a strenuous effort of w'il], I
la(l to thrtv her le)ck intlo the somianbllulic state in order to prepare her
mind gra(iualay for tilh (I anges sihe wasdestine Ito see whieIL awake. Tllis
soualbllabulic state v as always a bigher, brighter, more ratiottal state
thai her ordinary ore: and when sonmnambulic she would speak with a
sOlrt (iof pity of some of the errors and misconceptions by which she was influenced when awake.




192                THREE IN ONE.
exhibit man in three states or degrees of consciousness: first,
in his normal waking state; secondly, in the state represented
in lucid somnambulism, where the mind is active and'elevated,
and the faculty of sight is vividly exercised without the aid
of the physical eyes; thirdly, in the high state of ecstasy
when the subject seems to be surrounded by spiritual realities
and is anxious to quit the body. These three states of consciousness are often entirely distinct, as experienced mesmerizers are well aware. I have frequently witnessed the two
higher states, and satisfied myself of their reality.
Swedenborg also teaches that there are three natures, or degrees of life, in man: the natural, the spiritual, and the celestial; and that in the celestial, men do not reason about the
truth; they see it, because it is a possession.
A corresponding truth may be at the basis of the conception
of God as a trinity in his manifestations or modes of existence; a conception of which Schelling says: " The philosophy
of mythology proves that a Trinity of Divine Potentialities
is the root from which have grown the religious ideas of all
nations of any importance that are known to us."
We may conceive of the Supreme Being, first, as God in
first principles, the Absolute, the incomprehensible Unity,
supremely personal and conscious, because possessing all conceivable perfections in their potency and all life in its essence;
the impulse of whose developments and self-limitations is an
act of will; secondly, as God in his relations to the universe
of derived spirit and mind, and self-limited according to the
measure of those relations; thirdly, as God in ultimates, immanent or intra-mundane, and still further limited by his
descent into the environments of matter and his identification
with the soul of universal Nature.
Thus God, in his highest hypostasis, is the Absolute One,
having within himself, in idea and in essence, all the potencies of being, whether ultimating in what we call spirit or in
matter; in his intermediate hypostasis he becomes limited by
relations to the world of derived spirit and mind; in his third
or lowest hypostasis he is the soul, the life, and the essence of




NATURALISM  AND THEISM.                  193
physical Nature with all her material limitations, her seeming
inconsistencies, immoralities and cruelties; all which, however, are in harmony with llis beneficent purposes, one of
which is that of educating intelligent beings to comprehend
and enjoy what lie has in store for them; in harmony, too,
with his own absolute independence of all evil, that being
simpiy privation, negation and imperfection, without which,
however, man could not be a progressi:TO   being.
In his " True Christian Religion " (33 and 47, V i.), Swedenborg says:'The common idea is, that, because what is
finite does not comprehend what is infinite, finite things cannot be receptacles of the infinite. But, from  those things
wvlhich are said in my works concerning the creation, it is evident that God first mad3 his injinity fnit3 by substances emitted
from himself, from. which exists his proximate encompassing
sphere, which makes the sun of the spiritual world; and that
afterwards, by means of that sun, he perfected other encompassing spheres, even to the last, which consists of things
quiescent; and that thus, by means of degrees, he made the
woorld finite  more and more.... The universe is a wolk
continent of divine love, divine wisdom  and uses, and thus
altogether a work coherent from firsts to lasts."
If it be said that a tri-unity of beiag is inconceivable in
God, I might reply that it is equally inconceivable in man,
and yet facts and phenomena make us realize that it exists.
" The three fundamental colors, red, yellow and blue," says
Christlieb, "dissolve into the unity of white light-so that
this may well be called a trinity in unity. But they coalesce
in such a manner that each of the three rays preserves its
distinctive attribute. Red is the caloric, yellow the luminous,
blue the chemical (actinic) ray. God is light; and, verily,
natural light, the first of his creatures, bears the immediate
impress of his triune being."
IIegel calls the idea of the trinity " the pivot of the world."
According to Schelling, God is the perfect spirit in three forms,
and tile true idea of God is a union of naturalism and theism.
"Naturalism," he says, "seeks to conceive of God as
13




194               THREE IN ONE.
ground of the world (immanent), while Theism would view
him as the world's cause (transcendent); the true course is to
unite both determinations. God is at the same time ground
and cause.
" It no way contradicts the conception of God to affirm that,
so far as he reveals himself, he develops himself from himself,
advancing from the imperfect to the perfect; the imperfect is
in fact the perfect itself, only in a state of becoming. It is
necessary that this becoming should be by stages, in order
that the fullness of the perfect may appear on all sides. If
there were no obscure ground, no nature, no negative principle in God, we could not speak of a consciousness of God.
"So long as the God of modern theism  remains the simple
essence which ought to be purely essential, but which in fact
is without essence, so long as an actual twofoldness is not
recognized in God, and a limiting and denying energy (a nature, a negative principle) is not placed in opposition to the
extending and affirming energy in God, so long will science
be entitled to make its denial of a personal God. It is universally and essentially impossible to conceive of a being with
consciousness, which has not been brought into limit by
some denying energy within himself-as universally and essentially impossible as to conceive of a circle without a centre.
"' The fullness of God's being cannot be contained in an abstract unity, and yet his absolute personality must have unity
for its fundamental attribute. The conception of the triune
Godfurnishes us with the sole bridge that can fill up the breach
between God and the world."
" If we separate," says Vera, "substantially and absolutely, God and the world, we do not only impair and curtail the
being of the world but that of God also. We curtail the being
of the world by separating it from its principle; we curtail
the being of God by admitting that the substance of the world
is independent of God, and consequently by admitting two
absolute substances. And the creatio ex -nihilo could not fill
up the gap, as the creatio ex nihilo could not affect the principles and essences of things which, under any supposition,
must be coeternal with God.




GROUND AND CAUSE.                     195
"God is all things in their idea, and as a whole, and in the
unity of their existence; but he is not all things individually,
or in their particular and fragmentary existence. IIe is not
what the thing is, of which he is the principle. God is the
thougl, the idea, the essence of the universe. The thought
of God, for the very reason that it is the essence, is the Providence of each being particularly. The Providence of the
plant is its idea, according to which it is born, it'-llws and
dies. And so it is with everything."
The conception of God as brought into relativity by an objective universe, but at the same time existing in higher and
discrete degrees of being, in the highest of which lie is the ab.
solute and perfect God, is, as I have attempted to show, not
inconsistent with what we know of the nature of man.  It
would be no irrational speculation to hold that the divine relativity to the finite may, in its expression, vary with the character of the different earths or planets fitted for intelligent
beings while passing through the discipline of a material environment; that every planet with its climates and products
is adapted to the state of its rational inhabitants; that what
we regard as the defects or evils of Nature as manifesting herself through our planet, are merely the emblematic reflection
of our own defects or evils; and so that, as the race of man
improves, the earth itself will improve.
The idea that God, as the life and intelligence of Nature, is
self-circumscribed and reduced to relativity by his own " selfdenying energy," leads to a view of the cosmos, in which all
the objections of atheism are swallowed up. God is seen no
longer as the provisional or constitutional monarch whose
laws can rule the universe without his aid, his functions being merely honorary. At once ground and cause, his life becomes the fountain of our life, and all Nature is transfigured
with divine possibilities; man, derived and dependent as he
is, becomes a free co-worker with God; evil becomes a merely
negative thing, having no real being or life; all imperfections become transitional, a necessary phase of good in the
making i IHumanity, with all its selfishness, its meanness, and




196               THIREE IN ONE.
its arrogance, becomes ennobled when looked at from the
side of its possibilities rather than its limitations and perversions, and takes on more and more the Divine Expressiol.
We are helped to judge of mankind by its martyrs and saints
rather than by its tyrants and criminals. We feel that God is
not aloof from us but working in us, the very soul of this divine Nature by which we live, and without the light and life
of whose sun we could not exist a moment.
Nor let it be said that God's circumscription as the life and
soul of Nature removes God in the Highest from sympathy
with our weaknesses and our wants. To sympathize with
us fully, to be Love and Providence, as well as Law and Wisdom, he, must be implicitly the Nature he subordinates, beaides a Power independent of it. It may be objected: God
cannot be perfection, if, in his self-limitation as the substance of Nature, he is also imperfection; but to this it may
be replied that the experience of imperfection may be essential to the very fullness of the Divine perfection; that in order to be the perfect he must exist in a self-subordinated
state as the imperfect also.
Remember, moreover, that if God is a trinity, he is in that
but thile prototype of man, who, in each grade of his nature,
is related to God in a corresponding hypostasis. The triunity of earth-body, spirit-body, and spiritual principle, is
paralleled in the three-fold nature of God; and man, in each
degree, and in all together, has God as his Providence, his
spiritual Ideal, and his Infinite Father. The God of his
childbood's trust and wonder is restored to him; the God of
his prayers is an ever-present listener; if God is'unyielding
law, he is also maternal tenderness and love; if he is the life
of our life, he is also the moral order of the universe; and
faith is thus unchecked by science, while reason is reconciled
with faith.
To many profound and to many superficial thinkers, all
theistic speculation is repulsive. They would say with
Hooker: "Our safest eloquence concerning Him is our si.
lelce"; or with Sir William Hamilton, "The highest reach




PANTHEISTIC THEISM.                 197
of human science is the scientific recognition of human ignorance." But the heart and the intellect continue, nevertheless, to cry, " Oh! that I knew where I might find IHim!"
As on the nature of man new and important light continues to be shed by the facts of somnambulism, thought reading, and Modern Spiritualism, may we not hope that human
thought will be helped to conceptions of Deity less at variance with science, and that the atheistic objections which
now oppress many sincere minds and devout hearts, will be
gradually but surely lost in the dawning light?
The elements of this attempt to combine the Theistic with
the Pantheistic conception may be found in all the great philosophies and theologies, not omitting those of Oriental
origin. Plato distinctly teaches that the Soul of the World
is a third subordinate nature, compounded of intelligence
and matter.
The eminent French eclectic, Cousin, (1792-1867) in summing up his views of the Divine nature, includes much that
is-in harmony with the outline I have feebly sketched. He
says: "The universe itself is so far from exhausting God,
that many of the attributes of God are there covered with an
obscurity almost impenetrable, and are discovered only in
the soul of man. God is at once substance and cause, at the
summit of being, and at its humblest degree, infinite and.finite
together, triple, in firne; that is, at once God, Nature, and humanity. To say that the world is God, is to admit only the
world, and to deny God. However immense it may be, this
world is fil'nte, compared to God, who is infinite; and from
his inexhaustible infinitude He is able to draw, without
limit, new worlds, new beings, new manifestations. Invisible and present, revealed and withdrawn in himself, in the
world and out of the world, communicating himself without
cessation, and remaining incommunicable, He is at once the
lizing God and the God concealed."




t19ja       OltMORALS OF SPIRITUALISM.
CHAPTER XVI.
What relation has Spiritualism to natural morality?
The mere knowledge of a future life may have no moral efficacy in a mind that does not see the grandeur of the possibilities involved in the fact. The knowledge must be spiritualized by meditation and by emotion before it can assume its
rightful authority in shaping the moral life and constitution.
Being a demonstration of the continuous life of man through
the association of a spirit-body, perfect in all its parts, with
the material body, Spiritualism has manifestly as intimate a
relation as any fact of our mortal existence can have, to natural morality; for it is as much related to the present as manhood is related to youth, or old age to manhood. It illustrates
the laws that govern the relations of human life, because it
explains innumerable occult facts in human history, throws
a flood of light on psychological questions, and has a most direct practical bearing on our habits of thought, our affections,
andour hopes. A moral science, in no wise based on spiritual facts, would be as imperfect as a science of physiology that
did not recognize the brain and the nervous system.
"The essential teaching of Spiritualism," says Mr. A. R.
Wallace, " is, that we are, all of us, in every act and thought,
helping to build up a mental fabric which will be and constitute ourselves, more completely after the deat? of the body
than it does now. Just as this fabric is well or ill built, so
will our progress and happiness be aided or retarded."
Every mental affection we experience, as it helps to mold
the spirit-body, thus leaves its impress on our inmost character; every thought we think, and every desire we feel is indelibly registered in the very constituents of our being, and
becomes an integrant part of our individuality: what is once
in the memory is there forever; it may be concealed from




SCIENCE THE AUTHORITY.                 199
consciousness for a while, but annihilated never. Thus wellordered thoughts and a well-ordered life i:isue in corresponding endowments of the spirit-body.
These facts have a most direct and unequivocal bearing on
natural morality. They make us severally the authors and
shapers of our own characters and destinies. They teach us
that our thoughts and our deeds, good or bad, have an imperishable element which incorporates itself with our very organisms, and these become the expression of our actual interior states. We gravitate where our affections carry us.
" Whate'er thou lovest, man, that too become thoa must,
God if thou lovest God, dust if thou lovest dust."
Spiritualism must exercise an unfailing influence for good
through the affections. Let a man or a child be thoroughly
convinced that the deceased mother or father he reverently
loves is living a more intense life than ever, and can read his
every thought and scan his every act, and such a conviction
must have a restraining influence upon him, when tempted to
evil; an encouragement for him, when incited to some act of
self-sacrifice or generous daring. The knowledge that we
think and act in the presence of a cloud of witnesses, to whom
our very thoughts are as legible as our deeds, must have an
influence upon us for good.
"We should live," says Seneca, "as if we were living in the
sight of all men; we should think as though some one could
and can gaze into our inmost breast." Spiritualism makes us
realize these as conditions literally existing.
With the eclecticism which must accompany all genuine
science, Spiritualism accepts and assimilates, from all codes,
creeds anu Dj Ste-ms, whatever they may have of moral and religious truth. It reduces all morality to its scientific valuation, and asks for no other authority than the fact itself; regarding a revelation as in no wise true because authoritative,
but authoritative only in so far as it is true; because, as Milton bravely says, " If a man believes things only because his
pastor says so, or the assembly so determines, without having
other reason, though his belief be true, yet the very truth he
holds becomes his heresy."




Zoo        NMORALS OF SPIRITUALISM.
And this shows why the dictation of all seers and all spirits
must be resented as an insult to the understanding.
Every thought leaves its trace, every sowing has its proper
harvest, and every act its fitting reward. If we look for other
salvation than that whose fruit is goodness, purity, love, and
spiritual growth, we are groping unprofitably. IIe who has
these is saved already. Belief in salvation through another's
merits or sufferings is merely hope in a magical impossibility.
" Here heaven is not," you say, " but yonder it shall be."
To this, Spiritualism replies in the words of the elder Fichte:
" Nay, what then is that which can be different yonder from
what it is here? Obviously, only the objective constitution of
the world as the environment of our existence."
But, by a law of our being, our objective environments in
the spirit-world are the reflex of our spiritual states; and this
shows how grossly those persons misrepresent Spiritualism,
who object to it that it promises every one a good time in the
"Summer-Land," with charming habitations and delightful
scenery; as if such things could constitute a heaven, independent of the dominant affections and the ruling passions!
Morality is action according to the laws of science and of
enlightened reason; and only those laws have an absolute interior authority which are in accordance with our sense of
what is true, and right, and of divine validity.
Religion is faith in the moral order of the universe; it is
particularly the reverent assumption, in thought and feeling,
of the existence of an Intelligent Power beyond and above us,
that can influence us for good, avert evil, and listen to prayer.
But religion, in the high sense, is not superstition; it is not a
cowardly dread of a mysterious Being who can harm or help
us; it is not a greed for the satisfying things of our external
life, having no correlation with the pure and generous affections; it is not a craving for any selfish and exclusive salvoation; it seeks a salvation from spiritual error, impurity, and
blindness. Everything which we feel and know aright is religious.
Religion, having in it an emotional element, may be lack



BASIS OF MORALITY.                  201
ing in a person otherwise richly endowed; just as a sense of
the beautiful in art may be lacking. And so there may be
morality without religion, though there can be no rational religion without morality.
-We find in spiritual science the elements of all morality and
all religion; and the task which the thinkers and moral pioneers of the race have before them is to place on a scientific
basis the great deductions of an absolute morality, that shall
strike with axiomatic force every healthy, unprejudiced mind,
and illumine all the intricate questions in social philosophy.
And as these deductions cannot have their full sanction till
we believe in a divine Moral Order and an invisible world,
there must be a religion broad enough to gather all humanity
within its fold, and having for its simple evangel the proclamation of a heavenly Father, an immortal life, and a consequent morality.
Morality being thus based on the facts of science, the laws
of the human soul, and the proofs of a divine moral order, it
follows that much in conventional and social morality, that
may seem authoritative to the unthinking many, becomes immoral in the sight of those who are resolved, first of all, to be
loyal to what they esteem the laws of divine order inscribed
in their very nature, and to be superseded by no human code.
For the class-morality founded on class-interests, on mere
social fictions, or on assumed religious authority, and wholly
unconfirmed by facts, spiritual science has therefore little
respect. It distinguishes between what J. S. MIill refers to
as mloa prohibita and mala in se; proportioning its uncompromising denunciation of the latter to its liberal charity and
its reserved opinions in regard to the former.
For while the latter (mala in se) give evidence of intrinsic
badness in feeling and character, and are wrongs which no
sane person questions, the former (mala prohibita) may he
violations of conventional order, in regard to the right of
which good men may differ in opinion; violations made imperative often by a reason known only to the individual, who
all the while may be a person in every respect honorable and




202         MORALS OF SPIRITUALISM.
conscientious, and actuated by a positive regard to tLose
higher moral sanctions, the force of which no Pharisaic clamor
can make less binding on the courageous heart.
Socrates teaches that knowledge is essential to virtue; that
no man is knowingly vicious. This is in accord with the
whole tone of Oriental wisdom, which assumes that whoso
really sees vices must shun them; that moral evil is from misconception, and to be cured by the pure vision of truth. So
Spiritualism tells us that violations of moral purity and right
leave their marks on the spirit-body just as sins against the
laws of health injure the physical body; and a sane man,
knowing the one fact, would be as solicitous to escape spiritual deformity as a sane man knowing that a certain diet
would harm him physically would be anxious to shun it.
Thus all violations of divine law carry their penalties with
them, and persistence in sin, when its dire consequences are
made known, is simple insanity; but God's processes toward
the whole intelligent creation being remedial and never vindictive, the insanities of men and spirits must have an end.
Knowledge, in its highest sense, is, therefore, virtue, and
Socrates is right. "Satan's true name is ignorance." All
evil punishes itself, and thus tends to abolish itself.
And thus, in'the light of Spiritualism, the moral law is not
an arbitrary code, imposed by an omnipotent law-giver;
rather is it a series of beneficent provisions which are simply
" a formulated expression of the law of our well-being." Sin
is that abuse of our moral nature which injures and retards
spiritual growth. An intelligent spirit can at once read, in
what we are, all that we have been; for our whole moral life
is revealed in our physiognomy. We cannot wrong another
without first wronging ourselves:
"II e that wrongs his friend
Wrongs himself more, and ever bears about
A silent court of justice in his breast. "
His Nemesis attends him like his shadow, becomes a part of
his very nature, never to be wholly separated from him, and
to be silenced only when the necessity for rebuke is super.




MAN'S DUAL NATURE.                  203
seded by the penitence that is made manifest in reparation
and reform.
It was the conclusion of that saintly man and deadly foe
of witches, Richard Baxter, as he advanced in life, that the
good are not as good, nor the bad as bad as we are apt to supnose. "Nearer approach and fuller trial," he says, "doth
malke Ti"e best appear more weak and faulty than their admirers at a distance think. And I find that few are so bad as
censorious professors do imagine. In some, indeed, I find
that human nature is corrupted into a greater likeross to
devils than I once thought any on earth had been. But even
in the wicked usually there is more for grace to take advantage of, and more to testify for God and holiness, than I once
believed there had been."
Spiritualism enforces upon us this divine lesson of charity.
That part of a man's nature which we encounter on this normal plane of terrestrial life is not the whole of his being.
The soul is three-fold in its manifestations; and consciousness is not limited by that holrizon within which it seems enclosed in our common waking state.
In that high interior state manifest in lucid somnambulism,
the intuitions that are ordinarily latent become often so active
that the individual seems to reverse his modes of thinking on
many subjects; his affections are wakened and touched, and
his whole character is elevated. I have known a somnambule
in whom this difference between the two states was very
marked. In her case conventional habits of thought would
seem lost in the impulses of an enthusiasm that looked on all
created things as divine, and regarded nothing in its place as
common or unclean. Caterpillars, insects, and even reptiles,
from which she would shrink alarmed when awake, would
rouse in her, when somnambulic, the tenderest sympathy and
regard. She would take them in her hands without the slightest repugnance. Persons, who were objects of antipathy to
her in her normal condition, would excite very different emotions in her when she was placed en rapport with them, and
could scan them with her spiritual vision. Everywhere, even




204         MIORALS OF SPIRITUALISM.
in the sinful and depraved, she would seem to detect some
sanctifying ray of the divine splendor.
In his "Facts in Mesmerism" Townushend relates a similar
experience. IIis somnambulic patient, E. A., a French youth
of fifteen, was, from early associations in Paris, a thorough
materialist, rejecting all belief in God and a future life. But
in his state of lucid somnambulism all this was changed; nor
must it be supposed that he here merely reflected the views of
his mesmerizer, for there was ample evidence to the contrary.
"Utterly unsentimental in his natural state," says Townshend, " he seemed always, when somnambulic, to take pleas.
ure in losing himself in imaginations of another world. All
the hard incredulity which characterized him when awake
was gone. IIis willfulness was become submission; his pride,
humility; and, in proportion as he seemed to know more, he
appeared to esteem himself less. Often would lie regret the
errors of his waking hours, and speak of his natural state as
of an existence apart. Often would he exclaim,'How I wish
I could always see things as I do now!' There is not a person who saw him in the mesmeric state but remarked the
change for the better his physiognomy underwent. IIis affections, also, were enlarged. Egotistical in general, and displaying but little sensibility, he, in the mesmeric state, showed all the warmth of a kind-hearted nature."
The state of lucid somnambulism must not be confounded
with those imperfect developments in which some of the
moral faculties seem paralyzed or perverted. Thus we hear
of persons who, conscientious in their waking state, -have,
when somnambulic, been guilty of theft or murder. These
are simply states of insanity, either produced by the obsession of malignant spirits, or by the predominance of the animal nature during the abnormal lethargy of faculties that
might exercise a restraining influence.
The teachings of Spiritualism thus lead us to regard sin as
spiritual disease, to be remedied only by an entire reformation of the will, the affections, and the habits; and not as that
mystic irreparable offence against an Infinite Being, which




SIN PUNISHES ITSELF.                 205
only an infinite vicarious expiation can atone for and remove.
On the contrary, sin is an offence against the sinner himself,
and his punishment will be to realize the fact in all its hideousness; and, as memory is everlasting, so, in a certain sense,
his sin and its punishment have in them' an element of immortality, however purified he may become by penitence and
good deeds. What more fearful punishment for the evil doer,
call be imagined?
Many of the early Christian Fathers took a view of sin not
very different from this. According to Origen, evil is the only
thing which has the fouldation of its being in itself and not
in God, and which is, therefore, founded in no being, but is
nothing else than an estrangement from the true Being, and
has only a subjective and no objective existence at all, and is
in itself nothing.
" It has been asked," says St. Thomas Aquinas, " If there
is a God, whence comes evil? We should rather conclude
thus: If there is evil, there is a God, for evil would have no
existence without order in the good, the privation of which is
evil."
Such were also the views of Spinoza, in whose system God
is not a judge who inflicts punishment. The sin or crime
punishes itself. Sin is privation, and privation is nothing
positive, and is entitled evil in reference to our human understanding only, not to the understanding of God. This, too,
is the Buddhist notion of sin, according to which every act,
word, or thought has its consequence, which will appear
sooner or later in the present or some future state. Reward
or punishment is simply the inevitable effect of  arnm (fate or
consequence), which works out its own results.
The facts of materialization show that after he quits this
terrestrial sphere man retains his triune nature; that he has
still a faculty relating him to matter and to earth; a spiritual
body; and an inscrutable spiritual principle.
The spirit-man, when brought within the material sphere,
does not represent the spirit in the fullness of its faculties ~
he is under the law of limitations; in the lowest of his three




206         MORALS OF SPIRITUALISM.
states. This may explain why there is so much that is unsatisfying in the conversation of materialized or partially materialized spirits. The more they descend into the environments
of matter the more do their higher faculties become closed.
Thus the descriptions they give us of the spirit-world are often
conflicting and confused; they mistake fantasies for reminiscences, and even their recollections of their life on earth become mixed and inaccurate.
Swedenborg tells us that "such spirits are adjoined to man
as he himself is as to affection or love." He cautions us,
and with reason, against the arts and deceptions practiced by
the malignant and impure. I have heard of a powerful medium  for physical manifestations through whom  impure
spirits, partially materialized, have come, and indicated their
character by their acts. This shows that the repeated warnings of Swedenborg and other seers against low and unscrupulous spirits should be carefully heeded. Purity of heart
and purpose and an inflexible resolve to resist all promptings
to evil, constitute the only state in which the prosecution of
spiritual investigations through mediumship should be ventured on. Safety is to be found, not in ignoring the subject
and refusing to investigate, but in studying it under the
right conditions and with a clean heart and will.
As a general rule, like attracts like; but evil spirits may
try to control a rightly disposed medium, and, in order to do
this, may affect a purity which is foreign to their nature.
The utmost caution should be practiced in all our dealings
with these still fallible and imperfect beings. We should test
them very much as we would strangers in the flesh, who come
to us without satisfactory credentials. The best mediums, it
should be remembered, are sensitives, subject to impressions
from both good and evil influences. That the evil sometimes
prevail is not to be wondered at; and we should be prepared
accordingly for fraudulent manifestations, mingled with the
genuine.
In the triune principle is the key to miuch that may seem
incomprehensible both in the microcosm of man and in the




FINITE AND INFINITE.                  207
macrocosm of God. We have seen that for a spirit to manifest himself in the earth-sphere there must be conditions;
there must be a conditioned medium, and the spirit himself
must undoubtedly come within limitations that make him
different from what he is in his normal state, and these limitations may be adapted to the character and state of the medium. This triune principle extends through all degrees of
being till it brings the Supreme himself into relations to his
created universe, and these constitute his state of limitation
as expressed in Nature.
In this principle man has his assurance of an unending existence. He has been brought into being by a power beyond
himself, and that power must be the universal power of Nature, of which he is a part; and the very essence and life of
this Nature is the triune God himself in his self limited and
relative state; and since out of God's life no life can utterly
fall, or be flung <"as rubbish to the void," what we call
dissolution is change and progress, and there is no actual
death.
Recently at a meeting of the British Association, Dr. Hooker exhibited a plant which captured and digested flies. Referring to this, a well-known secular leader, who prides himself on his outspoken atheism, remarks: "The intelligent
power which planned vegetable traps to catch insects, and
stew them to death, would hardly be worth worshiping."
IIere there is a double begging of the question: first, we are
called upon to admit that there is a regular design or plan
after the manner of human contrivers; and secondly, that
death is a calamity to the insects, instead of being what it may
be for all that we know to the contrary, namely, the means of
a rise in being.
The higher Pantheism is universal life, the life of God; but
to say that the universe is God is to admit the universe and
to deny God. God is something more than the universe, even
as man is something more than his mortal body.
Spiritualism fixes no creed, but from all creeds adopts whatever truth is reconcilable to the reason. Among the new re



208         MORALS OF SPIRITUALISM.
ligious sects of Germany is one bearing the name of " C nfes.
sors of the Message of Truth, Liberty and Love." Spiritualism would, I think, have little to find fault with in their creed
(as far as it goes), which is as follows:
" 1. We acknowledge tile world to be a unity of infinite space
and time, the creative energy of which we call World-Spirit.
2. We acknowledge that humanity is one of the innumerable
forms in which the World-Spirit manifests himself in the
series of his developments; that humanity is progressing in
all ways, and that it should be every man's task to assist in
this improvement with all his powers. 3. - We acknowledge
the indestructibility of Essence in all the phenomena of the
World Spirit, and, consequently, also in men, and we therefore consider death to be only the transition into a new form
of temporal existence. 4. WVe acknowledge that there nlust be
a retribution for all actions, but that this is onlyof a temporal
nature. 5. We acknowledge that all those actions are good
which are in harmony with the principle of the Essence,
equality of all men, and which tend to the progress of humanity; and that all actions not in accordance with this are
objectionable. 6. We acknowledge the notion of God, as the
idea of absolute perfection, to be a postulate of the human
reason.
" The ethics deduced from this are: 1. The commands of
Liberty: Be moderate, be true, be clean, be industrious, be
economical, be free. 2. The commands of Justice: Offend
not, ill-treat not, betray not, malign not, kill not, cheat not,
steal not. 3. The commands of Love: Be courteous to all;
be charitable; cultivate the good affections; be forgiving; be
compassionate with the nnhappy; be cheerful with the happy; assist the poor; tend the sick; protect the weak."
All that is true in this, Spiritualism would supplement and
render more positive and distinct. It would teach that in the
transition through death we carry our human memories and
affections and all the knowledge that we have gained in the
earth-life; that the departed spirit has the power and the
privilege, under certain conditions, of revisiting earth, seeing
those it left behind, and communicating with them, directly
in their higher, or indirectly in their lower states of consciousness; that we gravitate to what we find congenial; that we
mold our spirit-bodies by every thought, act and affection of
the earth-life; that there is a principle in our very nature
which punishes all violations of divine order, and, sooner or
later, in this world or in another, works reformation without
other compulsion than that of experience and knowledge;




A NEW  REVELATION.                   209
that all the truths and all the good examples and all the religions of the past are our heritage, from which we may select
and assimilate what we need for our spiritual growth; that
good or bad influences may be attracted by the state of the
will and the affections; that earnest prayer is no mere shouting into a void, answerless and echoless, but the expression of
a true spiritual instinct, the very life-principle of religion, and
having an efficacy proportioned to the right spiritual conditions under which it is exercised; that the highest wisdom is
to trust rationally in God and to worship him especially by
doing his will, as indicated in the laws of Nature and the human soul, and by laboring for the universal good.
CHAPTER XVII.
"Do we want a new revelation?" it is often objected; and
to this some one aptly replies: " Yes; what you want is a
revelation that the supreme fact of your old revelation, the
fact of immortality, is an actual living truth." A knowledge
of this is what Spiritualism offers. It is very near to every
one of us, and yet we overlook it; for, in the words of Schiller:
" That Is the truly secret which lies ever open before us,
And the least seen is that which the eye constantly sees."
How much of discontent and of neglect of life's grand opportunities is traceable to unbelief in a future state! There
are some persons so happily constituted that they "do not
need the smart of gut_ _o make them virtuous, nor the regret of folly to make them wise;" persons who seem as if
they needed not the spur of belief to induce them to cultivate
their moral and intellectual natures; who appear to inherit
their morality as they do their gentle manners, and to shrink
from vice as naturally as they would from vulgarity. But
these are exceptional natures.
14




210         NOTIONS OF A FUTURE LIFE.
"I am always very much attached to this life," writes
Alexander IIumboldt to Varnhagen, " having learned from
you that, according to Kant's doctrine, there is not much to
boast of after our dissolution."* And yet, with a strange inconsistency, this man, as he lay on his death-bed, while the
sun's rays streamed in at the window, could say: "Ilow
grand these rays! they seem to beckon Earth tp Heaven I"
The heart was too strong for the speculative intellect; and
the great naturalist's last utterance was a realization of the
idea of immortality.
William HIumboldt, different in many respects from his brother Alexander, accepted the philosophy of Spinoza, and did
not believe in the continuance of our individuality into another life.  "I must avow  it frankly," said he, "that, right
or wrong, I do not hold much to the hope of another life. I
would not make for myself another existence out of my humanl ideas, and yet it is impossible for me to make it out of
any other. I regard death with absolute calmness, but without desire or enthusiasm. "
How soon a man's opinions get to be his loves!  A man
argues in favor of annihilation till at last he gets to hope for
it, to court it! Pride of opinion and other subtle forces help
on the consummation. What powers of acclimation in the
human soul when it can thus learn to prefer the air of the
charnel-house to the breeze on the living hills bathed in God's
sunshine!
Francis W. Newman, author of "Theism, Doctrinal and
Practical," and many other estimable works, writes (1873),
in regard to a future life, that his desire is " here very feeble;"
and he thinks that " either poetical fancy, or moral speculation, or both together, originated the conception alike among
barbarians and civilized men!"
* Although Kant in his philosophy narrows down the grounds of belief
in immnortality to the fact of a nioral eleuienit in man, he seeins, in his
higler mioods, to have had a vision of the truth; for he says:  Perhltaps it
will be provedi yet that the human Foul, even in this life, is, by all iiisoluble comllunion, connected with all the immaterial natures of the spiritworld, acting upon these and receiving impressions from thenm." I am
indebted for this quotation to Dr. G. Bloede, of Brooklyn, N. Y., a ilost
intelligent Spiritualist, whose comment on Kant's words is; " The true
philosopher as well as the true poet is a seern"




INDIFFERENCE TO LIFE.                  211
But Spiritualism shows that no explanation of the belief in
immortality could be further than this from the practical
truth.
David F. Strauss, author of " The Old Faith and the New,"
tells us that the prospect of the "eternal persistence of life"
would fill him  "with dismay."  Innocent and interesting
timidity! As if this good Mother Nature could not be trusted! As if she will not proportion our future horizons to our
future capacities and needs-taking care that, as our day,
our strength shall be!
Mr. Leon Case, in an extraordinary communication to the
Springfield (Mass.) Republican of Oct. 30th, 1874, in which,
after an eight days' examination of the phenomena through
the Eddy family at Chittenden, Vt., he expresses his belief
confidently in the genuineness of the manifestations, remarks:
"' I cannot awaken in myself a single pulse of desire for immortality, however blest." But he has naively admitted,
just before: "I attribute the fact of my lacking desire there,
to my long conviction that death is the dissolution of all individuality." He had held the opinion, and argued for it till it
became his love, and it was a serious disappointment to him
to receive confirmatory and palpable evidence of a life beyond the present. Wisely does Solomon warn us: "Keep
thy heart with all diligence, for out of it are the issues of
life." As we think, we are. Habits of thought in a certain
direction will make even ghastly death appear more lovely to
us than immortal life.
Indifference to life, present or future, is always an exceptional, an artificial, a morbid state of mind. Often it may
spring from the absence of those affections which play so important a part in making a refinion with beloved objects an
irrepctLz:.l-e   craving of the heart. Often it is a growth of
forces and of habits, among which intellectual pride and a
wish to differ from the common herd of men are prominent.
Thomas Buckle (1822-1862), eminent as a thinker and
author, and very near to being a Spiritualist wvhen he died,*
* ee the London Spiritual Magazine for March, 1873.




212'        MESSAGE OF SPIRITUALISM.
rests the evidence of immortality mainly upon the universality of the affections; upon the yearning of every mind to care
for something out of itself. For him, as for most men, the'affections cry out for a future life, and he says, in words which
every sourld heart that knows what it is to love profoundly
will be likely to respond to-" The doctrine of immortality is
the doctrine of doctrines; a truth compared with which it is
in(lifferent whether anything else be true.  It is a belief
whilh, if eradicated, would drive most of us to despair."
Spiritualism, while it founds the fact of immortality mainly on phenomenal proofs, shows that the affections and the
moral nature are prescient in their yearnings, and justifies all
their demands.
" If there is no life beyond the present," says Edward Laboulaye, " then is this one a lie and a mockery. Immortality
is something more than a recompense; it is the fulfillment, the
justification of life."
" We must be immortal," says Berthold Auerbach, " or it
were a cruelty to let us men alone know that we must die.
The moth does not know that lie must die: he thinks the
burning light is a gay and brilliant flower, and he dies in the
flowery flame."
"The message with which Spiritualism purports to be
charged," says Mr. St. George Stock, "is simply this-The
dead are still alive. Thus it addresses itself to the social acffretions; and turning to the self-regarding element in human
nature, it says:'As you make yourself, so shall you be, here
and hereafter. There is no magic of water, or-faith, or another's righteousness to save you from the effects of your own
conduct.' The belief in a future life Spiritualism professes to
establish by the only method which can carry conviction,
namely, by offering positive evidence."
To refuse to lcok into the strange and incredible is to neglect oftentimes the most precious opportunities of discovery.
Iypotheses that have been jeered at as wild and monstrous
by practical men have been a clew to the grandest results. It
has frequently needed a large amount of credulity to persist




MESMERIC PRECURSORS.                  213
in experiments which, in their success, have contributed
largely to human welfare.
Seven years before the occurrence of the spiritual phenomena at IIydesville, I had been introduced to many cognate facts
and phenomena through a sensitive in whoill I had induced
the state of mesmeric somnambulism. In her highest state of
lucidity she would frequently profess to see and converse
with spirits. But though I had the amplest reason to believe
in lier inte:ligence and good faith, I was not sufficiently possessed by the spiritual hypothesis to devote myself to following the phenomenal vein out to satisfactory results. IIad 1
done so, I now see that I might have anticipated many of the
facts, at which I have since laboriously arrived.
In 1778 Anton Mesmer made his appearance in Paris, and
the phenomena by means of the mesmeric passes became
known. In 1784 the Marquis de Puysegur showed that a
state of somnambulic clairvoyance could be induced by mesmerism; and many experimenters, both in Germany and
France, caught glimpses of those further marvels which Modern Spiritualism has since made common.
From a correspondence between two French mesmerizers,
3illot and Deleuze, published in 1836, it appears that they
were well aware of nearly all the most extraordinary phenomena that have been repeated in our day. Billot writes
that he has both seen and felt the spirits; he and his co-secretaries have seen and felt them, and lie calls God to witness
the truth of the declaration.  Deleuze replies that the immortality of the soul and the possibility of communicating
with spirits have been proved to him; he has not personally
witnessed facts equal to those cited by Billot, but persons.worthy of all confidence have made to him the like reports.
IIe mentions the experience of a distinguished physician
who has clairvoyants who " cause material objects to present
themselves." In regard to this, Deleuze says: "I cannot conceive how spiritual beings are able to carry material objects."
Billot aptly replies, that "the question of Spiritualism is not
one of opinions, but of facts: these are the things that lead




214        TIIE SEERESS OF PIREVORST.
to the truth." Obviously, to separate our facts from our conjectures is our duty in this investigation.
Bertrand, D'lIHunin, Puysgur, Seguin, and other magnetizers, who had stood on the very threshold of Spiritualism,
drew back in awe and alarm from further investigation. Deleuze fears that the prosecution of inquiry may "trouble
human reason and lead to dangerous consequences." " Magic
is rediscovered," said Dupotet, who now (1874), at an advanced age, accepts the spiritual phenomena as the culmination of his me3meric researches. " The magnetic forces cannot be explained," said Puysegur. "We have no organs,"
said Morin, "for discovering spiritual beings." "The real
causes of apparitions, of objects displaced, of suspensions,
and of a great portion of the marvelous," said D'IIunin and
Bertrand, "are inscrutable." S6guin reports that "wisdom
commands him to stop on the edge of an abyss which no man
can pass with impunity."
HIow far the rcliquic of theological teachings may have influenced these affrighted investigators would be a curious
subject of inquiry. Obviously they were on the verge of the
great proclamation of the facts of Modern Spiritualism, but
they recoiled and left the further probing of the facts to the
courage of a little girl nine years old, Miss Kate Fox, of
Ilydesville, New York.
It would be unjust, however, did I not pause here to recall
the fact that Dr. Justinus Kerner, chief physician at Weins.
berg, in Germany, and who died in 1859, has left in his " Life
of Frederica IHauff6, the Seeress of Prevorst," a record of indubitable spiritual phenomena occurring as early as 1826, and
fully accepted by him. They include nearly all the most important that have been developed up to the present time:
rap ings, movements of objects, levitations, apparitions,
direct speech of spirits, thought-reading and clairvoyance.
Kerner was of course ridiculed for what was looked upon as
his "credulity." The editors and the savants decided, as
usual, on these phenomena, without taking the slightest
trouble to investigate them; but they found in Kerner a keen




COH1MMON OBJECTIONS.                215
and intrepid champion of the truth, who in literary skill was
their superior, and in science was not lacking. Time has vindicated his sagacity and his truthfulness.
There is a class of opponents of Spiritualism, who, having
been forced to admit the phenomena, attempt to depreciate
and undervalue them. Their objections are summed up in
the question CGui bono? For what good? What is the use of
it all? As if we were bound to answer the question when a
fact or phenomenon of Nature is presented! As if the skeptic
could not make precisely the same objection to the universe
itself, and prove the nothingness of things by his Cui bono!
IIe who would set facts aside with a sneer may live to find
them irrepressible.
One person, styling himself a medical professor, asserts that
"there is no connection whatever between the phenomena of
Spiritualism and the theory of Spiritualism;" which is about
as logical as it would be to say that there is no connection between our solar system and the Copernican theory. And yet
platitudes like this, uttered in the loud, confident tone of a
professor, often impose on the timid and unthinking.
The contradictory character of the communications from
spirits is a stumbling-block to many. " Why do spirits talk
commonplace and tell fibs?" we are asked; and the reply is:
" Perhaps to show us that they carry with them their mortal
traits, and that the transition to a spiritual state leaves their
individuality intact."
To the just and reverent thinker the current objections to
thefacts of Spiritualism must appear as superficial as they are
arrogant and rash. A fact of Nature can seem trivial only
when our ignorance places it in wrong relations or overlooks
its real significance. Nature does not equivocate, though she
may seem to do so. The disposition to. slight these phenomena, to malign or misinterpret them, is merely a proof of our
impotence to read and master them.
As for those persons who admit the facts, but pronounce
them diabolical, and would drive us back from investigation




216               FEAR  OF SPIRITS.
by the cries of " danger!" "degradation!" all such ol ponents
transcend the domain of science and enter that of mere theology, where I cannot follow them at present. The purpose of
this exposition is to deal with the facts that have led to the
spiritual hypothesis, and not to discuss the question how far
the spirits manifesting themselves in these days are good or
evil, harmless or dangerous, moral or immoral. Surely it is
something if we can prove to our modern Sadducees that
spirits of any kind may exist. Even a "degraded" spirit may
be a suggestive fact.
Meanwhile all advocates of the Satanic theory will do well
to ponder Locke's advice to those who, in his day, would
frighten him from the pursuit of truth by this cry of dvvil.
" It is very becoming," he says, "that men's zeal for truth
should go as far as their proofs, but not go for proofs themselves. Talking with a supposition and insinuation that truth
and knowledge, nay, and religion, too, stand and fall with
their systems, is at best but an imperious way of begging the
question, and assuming to themselves, under the pretence of
zeal for the cause of God, a title to infallibility."
The late Baron Guldenstubbe, a friend too early lost to
Spiritualism, in his treatise "La Realita des Esprits," remarks: " The absurd fear of demons, prevalent especially
during the middle ages, is precisely the principal cause of the
unfrequency of supersensual phenomena, the spirits neither
wishing nor being able to manifest themselves to people who
take them for unclean spectres. Surely there is nothing more
fitted to alienate spirits as well as men and animals, than this
invincible repugnance, this shrinking horror, this utter lack
of sympathy."
" The only true remedy," says James Martineau, " for the
dark infidelity and cold materialism that threaten the utter
destruction of the religious life in a large portion of the people, is to give them a living faith,-true to the conscience, true
to the intellect, true to the realized science of the age. The
Spiritualist is professedly struggling for the realization of




LOGIC OF FACTS.                      217
this object, amidst the taunts of Orthodoxy and the execrations of Fanaticism."'Dr. Win. B. Carpenter, in his Mental Physiology (page
627), is ready to admit all the phenomena that have comea
under the measuring-rod of his own experience. Ie call believe that a table may move from unconscious muscular pressure. But if it moves when nobody is touching it, then the
spectators, who think they see it move, are simply biologized.
They are "oblivious of the difference between external and
internal evidence; between the testimony of our senses and
that of our sense."
In other words, if we see a table rise from the floor to the
ceiling, then, rather than believe our own senses and those of
any number of sane witnesses, we must accept Dr. Carpenter's ci priori assumption that there can be no such thing as a
spiritual force able to move a material object, and that consequently we must be deceived.
Now which, in the light of that common sense to which lihe
appeals, would be the more reasonable of these two conclusions?
I am sorry to see so erudite an Aristotelian as Mlr. Thomas
Davidson falling into Dr. Carpenter's word-trap for superficial thinkers, and charging Mr. A. rT. Wallace with having
"come to be a believer in Spiritualism on grounds entirely
illogical"-the lack of logic being in MIr. Wallace's trusting
the report of his own senses and those of a million other witnesses, rather than shaping his belief to fit Dr. Carpenter's
a priori notion of what Nature ought not to permit!
If philosophy cannot bring more force than this against
that logic of facts which makes men Spiritualists, it had better keep mute. Let it ponder what Lord Bacon says of such
rash experiments before it tries to overleap stubborn facts
from the spring-board of purely ia priori assumptions.
Another class of malcontents, looking at the phenomena of
*Thlis remark was intended for the philosophical Spiritnalists, but it will
apply equally weil to the Spi rituali irs who have become such through their
acquaintance with phenomenal facts.




218            ESTHETIC  OBJECTIONS.
Spiritualism from an esthetic point of view, find them " in
bad taste." The coarse, hard, unmannerly facts violate all
their preconceptions of what the spirit-world ought to be;
shock all their notions of spiritual propriety, and contradict
all the theories they may have inherited or formed of spirits
as refined disembodied essences, freed from material surroundings and too pure to be brought in contact with them
ever again.
But Nature evidently does not consult the dilletanti in her
operations. She does many things "in bad taste;" and a
man, oppressed with a sense of his dignity, has to submit to
many mortifying checks and natural limitations. The very
processes of birth and death, alimentation and elimination,
are, esthetically considered, offensive. But, as Dryden says:'Reaching above our nature does no good,
We must sink back into our own flsh and blood. "
An English clergyman of the radical school finds "much
that is repulsive in the so-called revelations of Spiritualism,"
and is led "to hope most earnestly that it may not be true."
Ile says: "Spiritualists appeal to a vast portion of mankind
who prefer seeing to believing, who are ever hankering after
signs and wonders, and whose materialistic notions of God
and soul and heaven compel them to seek satisfaction in visible proofs. Me come into the field with very different weapons.' The weapons of our warfare are not carnal.' And if
we cannot hold our ground with these, we refuse to adopt an
inferior mode of warfare, or pander to what seems to us a
morbid craving for hidden mysteries."
Hidden mysteries! So were many of the wonders of science at one time "hidden mysteries;" and the vulgar often
thought that chemists and geologists were seeking after hidden and forbidden mysteries.  Is Superstition now driven
from the hovel to the pulpit?
But what relevancy is there in this lofty talk of " carnal
weapons " and " morbid cravings "? The question is simply
one of facts, not of processes of belief, nor of esthetic sympathies, nor of theological speculations, nor of "warfare" of




SENTIMENTAL OBJECTIONS.                   219
any kind. As well might we accuse Euclid of " carnality "
in proving his propositions, as charge it on Spiritualists in establishing theirs. And if, as this writer says, Spiritualists
appeal to those "who prefer seeing to believing," what is
this but a proof that they are profoundly sincere in their
knowledge, and that they are dealing, not with hazy abstractions but with things that may be tested and verified?
As to the imputation that they " pander to what seems a
morbid craving for hidden mysteries," what is this loose
phrase but the easy refuge of one too apathetic, too timid, or
too preoccupied to face and investigate these extraordinary
phenomena? Is the geologist actuated by a " morbid craving," when he pries under slabs of sandstone and earthy layers for the evidences of his science? Or shall the marvels
that have relation to the existence of an immortal soul in
fhan, be accounted as less legitimate and important objects of
study than the discovery of the fossil remains of extinct varieties of animals?
Mr. St. George Stock has well replied to this class of censors. IHe says: " Another a priori objection against Spiritualism rests on our ideas of a future state. But if the facts alleged
are found to be facts, so much the worse for our ideas. Honest old Whately could not bear the phrase,' I should be sorry
to think.' Let truth first be established, and sentiment will
soon adapt itself to it."
"I Spiritualism, morally considered, " says Hudson Tuttle, "is
the highest scientific conception of man's relations to himself,
to his fellow men, to the spiritual world, and to the divine order of things. It is the essence of philosophy. It asks nothing without giving a reason, teaches nothing without giving
a cause. It urges the individual to become just and pure, because no other being in the universe will receive as great a
reward for his right doing as the individual, and because
every being in the universe will be better for that right doQ
Ing."




220          THE PROOF PALPABLE.
CHAPTER XVIII.
One of the most common of the phenomena of Modern
Spiritualism has been the appearance of hands, believed to
be materialized by spirit power, and therefore called spirithands. Every experienced investigator has been convinced
of the reality of this manifestation.
On the eleventh of January, 1876, I was present at a seance,
where two spirit-hands were molded in paraffine, Mrs. Mary
nM. Hardy, of Boston, Mass., being the medium, and the conditions being satisfactory to those who sat near, as I did.
This experiment had been several times performed in the
presence of Prof. William Denton, by whom it was first suggested; and we may hope it will eventually be produced
under conditions that will satisfy the most skeptical of its
genuineness. Molds of spirit faces have been got through
Mrs. Hardy's mediumship.
The experiment is a step in the same direction with spiritphotography, of the reality of which we have ample proofs.
Some of these will be found clearly stated in Mr. Alfred R.
Wallace's "Defence of Modern Spiritualism." Other and
later proofs have been given by my correspondent, the Rev.
William Stainton Moses, himself a medium, a scholar, and a
careful investigator, in the record of his investigatons in " IIuman Nature," a London publication. Mr. Beattie, William
Howitt, Benjamin Coleman, M. Leymarie, M. de Veh, Prince
Wittgenstein, Lady Caithness, and many others in Europe,
and Prof. Gunning, Mr. Gurney, Mr. Livermore, Mr. Luther
Colby, and thousands of careful investigators in America,
have placed the fact of spirit-photography beyond a question.
On the 25th of December, 1875, Mr. Jay J. Hartman, a
spirit-photographer at the gallery No. 100 West Fourth street,
Cincinnati, stood the test of a free public investigation of
ilis powers and of the reality of the phenomenon. Many per



SPIRIT-PHOTOGRAPHES.                221
sons had got through him unquestionable likenesses of deceased relatives and friends; still the skeptics denounced him
as an impostor. But the result of this examination corroborated all the evidences we had previously had of the fact of
this form of mediumship. After three unsuccessful trials, at
the time fixed, and in a gallery which he had never before
entered, there was a fourth trial, at which Mr. lHartman did
not touch the plate or enter the dark room, and this trial was
successful. Messrs. J. Slatter, C. II. Muhrman, V. Cutter,
J. P. Weckman, F. T. Moreland, and T. Teeple, all of them
practical photographers, and two of them claiming to be experts in detecting frauds, signed the following certificate:
"We, the undersigned, having taken part in the public
investigation of' Spirit-Photography,' given by Mr. Jay J.
Ilartman, hereby certify that we have closely examined and
watched the niaiiipulations of our own marked plates through
all the various workings in and out of the dark room, and
lhave been unable to discover ary sign of fraud or trickery on
the part of Mr. Jay J. IIartman; and we further certify that
dluriing the last sittinq, when the result was obtained, Mr. Jay
J. Ilaitman (lid not handle the plate nor enter the dark room
at any time."
In the second edition of "Planchette " I expressed a doubt
of the genuineness of the spirit-photographs got through Mr.
Mumler, of Boston. My doubt was founded on words of his
own, reported to me by hearers whose good faith I could not
question. When taunted with trickery he had replied without resentment in language that left the impression that he
was not guiltless. I am now convinced that the impression
did him injustice. He knew that serious denial would be of
no avail, and so he parried the chaffing of skeptics with words
that were misinterpreted.
Having satisfied myself by abundant testimony that Mr.
Mumler had been instrumental in producing genuine spiritphotographs, I stated the fact, and in a third edition of
"Planchette" withdrew the charge of fraud. Renewed investigation has satisfied me that many genuine spirit photographs have been produced through his mediumship; and I
all happy to have my opinion confirmed by Mr. Gurney, the
experienced photographer of New York. In a conversation




222              PROOFS PALPABLE.
with Dr. Eugene Crowell,* Mr. Gurney said that he had full
faith in the genuineness of the photographs; that lie visited
Mlumler's gallery for the purpose of investigation; that he
told Mumler the object of his visit, his name and profession;
to all which Mumler replied that he was welcome to investigate the process in any way he chose. Dr. Crowell says:
" Mr. Gurney then took clean plates and examined them
with the closest scrutiny, and prepared them  for the camera.
The camera itself he took apart, examining the interior, the
object-glass, etc., and when all was prepared for taking the
picture-a friend of Mr. Gurney's being in the chair-M-vr.
Mum ler placed his hand upon the camera, the lens was uncovered, and in a minute or two the photograph was taken.
Upon proving the negative a spirit-form was visible upon the
plate beside the likeness of the sitter. The process was repeated with like results; MIr. Gurney managing everything
from beginning to end; Mr  lMumler not touching an article,
excepting when he placed his hand upon the camera at'the
mloment of taking the picture.
"Mr. Gurney sometime afterward, providing himself with
plates and chemicals of his own, visited Boston again, and
calling at Mr. Muniler's rooms again, went through the process, using only his own materials, with similar results. lie
spent some hours in scrutinizing everything about the room,
and everything pertaining to the process, and lie was perfectly satisfied there was no deception.
" I then inquired if he-M-r. Gurney-could produce similar pictures. He replied:' Yes, nearly similar; but it
would require some days to effect the purpose, while Mumler
produces them in three minutes.' "
Dr. Crowell testifies in the most explicit manner to the
facts of materialization. He says:
"{Innumerable are the proofs that have been furnished of
the identity of my spirit friends. Sometimes, when requested, they have given their names, and at others have unexpectedly announced them. Many have presented themselves
to me visibly at Moravia, and at Dr. Slade's, some of them
while visible conversing with me; and two of them I hare
seen apart from  any medium. I have in hlundrlds of instances been touched by spirits; have been lovingly patted
by their hands, and have felt and heard the rustling of their
robes. Many times I have heard music from material instrunments, produced by spirit touches, and once have heard it as
clearly and distinctly when no material instrument was in the
room."
* Anthor of "'The Identity of Primitive Christianity and Modern Spiritualism," perhaps,he imost thorough exposition of the subject that has
yet been mnade. Dr. Crowell is entitled to the gratitude of all thosa who
prize truth above authority.




MORE TESTIMONY.                    223
Whilst I am bringing this volume to a conclusion, the testiniony in regard to the materialization phenomena crowds on
me so fast, and from so many trustworthy parties, that I
should be embarrassed in my choice did I deem that further
facts were needed. Col. Olcott has prosecuted his investiga.
tions at Chittenden, Vt., in the most thorough manner, test.
ing the Eddy phenomena in various ways, and satisfying
himself fully that they are genuine. In this he is supported
by numerous competent witnesses, whose names are published
in the New York Graphic. Mr. Max Lenzberg, of Hartford,
Conn., in a letter to the Daily Times of that city, gives an
account of his and his family's experiences at Chittenden. He
describes the battery test applied to Honto, the Indian spiritmaiden, by Dr. Beard, a skeptic. The full power of the battery was let on, and Ilonto received it without flinching. No
mortal could have stood it.
Mr. Lenzberg states that the spirit-form of his wife's brother,
Abraham, who died seventeen years ago in Texas, appeared
on the stage at Chittenden in his shirt-sleeves; and he adds:
"My wife recognized him at once, and said to him,'Let
me introduce you to my husband.' I spoke to him in German;
he answered,' Ja, ich bin es; ich freuse mich sehr'-('Yes, it
is I; I am much delighted.') It was a very distinct apparition; there could be no mistake as to the reality of the figure,
and my wife said there was none as to identity.
"Another night he came again, and spoke to us in the peculiar idiom of that German dialect wllich belongs to Westphalia;
I detected the idiomatic peculiarity and recognized the words
as those unmistakably of a person from that region where my
wife came from; the word'Imorgen' especially-the German
for' morning,' when he was saying'to-morrow morning'was beyond any mistake as to the part of Germany the speaker
had lived in."
Mr. Lenzberg further saw the apparition of a little daughter he had lost from earth when she was less than a year old.
She was led in by the spirit of his wife's mother, and " appeared as a child of two years, but preserved her own look."
He says:
" I went to the railing and spoke to her close by-' Oh, my
darling angel Sophie, I can see you!' She smiled, and danced
to show her joy at the recognition. My daughter Lena had
also come, to the railing, and said,' Do you see me? do you




224          FACT AGAINST THEORY.
know me?' and the little child, laughing, rapped yes on the
railing with her fingers. Hier mother sat as if spell-bound;
she recognized her child."
Mrs. H. P. Blavatsky, a Russian lady, resident at 124 East
Sixteenth street, New York City, having seen in the newspapers a letter from Dr. George Ai. Beard, who had given less
than two days to the investigation of the Eddy phenomena,
declaring that the brothers are "frauds who cannot do even
good trickery," generously replied to the attack by stating her
own most conclusive experiences in a letter to the public,
dated October 27th, 1874. She says:
"I remained fourteen days at the Eddys'. In that short
period of time I saw and recognized fully out of one hundred
and nineteen apparition4s beven spirits. I admit that I was
the only one to recognize them, the rest of the audience not
having been with me in my numerous travels throughout the
East, but their various dresses and costumes were plainly
seen and closely examined b)y all.
"The first was a Georgian boy, dressed in the historical
Caucasian attire. I recognized and questioned him inll Georgian upon circumstances known only to myself. I was understood and answered. Requested by me in his mother
tongue (upon the whispered suggestion of Colonel Olcott) to
play the' Lezguinka,' a Circassian dance, he did so immediately upon the guitar.
" Second-A little old man appears. He is dressed as Persian merchants generally are. IIis dress is perfect as a national costume. Everything is in its right place, down to the'babouches' that are off his feet, lie stepping out in hi, stuckings. He speaks his name in a loud whisper. It is'Ilassan
Aga,' an old man whom I and my family have known for
twenty years at Tiflis. He says, half in Georgian and half in
Persian, that lie has got a' big secret to tell me,' and comes at
three different times, vainly seeking to finish his sentence.
" Third-A man of gigantic stature emerges forth, dressed
in the picturesque attire of the warriors of Kurdistan. lie
does not speak, but bows in the Oriental fashion, and lifts up
his spear ornamented with bright-colored featliers, shaking it
in token of welcome. I recognize him immediately as Saffar
Ali Bek, a young chief of a tribe of Kurds, who used to accompany me in my trips around Ararat in Amenia on horseback, and who on one occasion saved my life. More, he
bends to the ground as though picking up a handful of mould
and scattering it around, presses his hand to his bosom-a
gesture familiar only to the tribes of the Kurdistan.
"Fourth-A Circassian comes out. I can imagine myself
at Tiflis, so perfect is his costume of'nouker' (a man who
either runs before or behind one on horseback). This one
sneaks. More, he corrects his name, which I pronounced
wrong on recognizing him, and when I repeat it he bows,




MRS. EDDY APPEARS.                  225
smiling, and says in the purest guttural Tartar, which sounds
so familiar to my ear,'Tchoch yachtchi' (all right), and
goes away.
"1 lfth —An old woman appears with a Russian headgear.
She comes out and addresses me in Russian, calling me by an
endearing term that she used in my childhood.. I recognize
an old servant of my family, a nurse of my sister.
" Sixth-A large, powerful negro next appears on the platform. Iis head is ornamented with a wonderful coiffure,
something like horns wound about with white and gold. IIis
looks are familiar to me, but I do not at first recollect where
I have seen him. Very soon he begins to make some vivacious gestures, and his mimicry helps me to recognize him at
a glance. It is a conjurer from Central Africa. He grins and
disappears.
" Seventh and iast —A large, gray-haired gentleman comes
out attired in the conventional suit of black. The Russian
decoration of St. Ann hangs suspended by a large red moire
ribbon with two black stripes-a ribbon, as every Russian will
know, belonging to said decoration. This ribbon is worn
around his neck. I feel faint, for I think of recognizing my
father. But the latter was a great deal taller. In my excitement I address him in English, and ask him:' Are you my
father?' He shakes his head in the negative, and answers as
plainly as any mortal man can speak, and in Russian,' No; I
am your uncle.' The word' diadia' has been heard and remembered by all the audience. It means' uncle.' "
Among the materialized spirit-forms that appear at Chittenden is that of the mother of the mediums. Of her appearance Col. Olcott says:
"' I know the full value of words, and I mean to say unequivocally that a woman- a breathing, walking, palpable woman, as palpable as any other woman in the room, recognized
not only by her sons and daughters, but also by neighbors
lpresent, as Mrs. Zephaniah Eddy, deceased December 29th,
1872-on the evening of October 2d, 1874, walked out of a
cabinet where there was only one mortal, and where, under
ascertained circumstances, only this one man could have been
at the time, and spoke to me personally in audible voice! And
nineteen other persons saw her at the same time and heard
her discourse."
Mr. Leon Case, a lawyer of Hartford, Conn., of whose experiences at Chittenden I have already spoken, gives the following description of the same apparition:
"One night there came upon the platform, stepping vigorously forth, a woman of apparently middle age. At once
Mr. and Mrs. Brown (an Eddy) and Horatio exclaimed,'Mother!' and others present hailed her as'Mrs. Eddy.'
She was dressed in white skirt with dark colored sack, etc.
She appeared very character-full. Ier face was not very
15




226         WEGIIING A SPIRIT-FORM.
distinct to my eyes, save in profile, but it was to others. She
bowed and answered her children's salutation pleasantly but
rather curtly, as if she had something else on her mind, and
raising her hands and slightly throwing back her head she
proceeded to utter, in full, strong voice, one of the most cogent, earnest and beautiful prayers I ever heard, addressed to'Father of my Spirit'-which words, and no other individual
appellation, she repeated three or four times during the
prayer, and then withdrew behind the veil, but quickly turned around, so quickly that the clumsy veil had not had time to
fairly fall into place behind her, came out, and posing herself
like an accustomed platform speaker addressed us in a voice
too loud to be in good taste before a limited audience, but evidently at much expense of will force. Her gesticulation was
vigorous and appropriate. Her remarks related to the'new
life' principally, and she said some things tenderly of her
children-their present works, etc. I think she might have
been heard distinctly throughout a common size country
meeting-house. Her language was well chosen, indeed elegant, and without grammatical error-save one-the misuse
of the verb' lays' for' lies;' as' lays along your path.' I
was struck with the singularly forceful character and pertinence of the utterances of this woman; because she was the
mother of that brood of illiterate' mediums,' of whom I had
heard so much, not having suspected that she possessed the
graces she manifested."
Mr. Case tells us that on one occasion Col. Olcott weighed
the Indian spirit, Honto, on one of Fairbanks's platform
scales. She was found to weigh eighty-eight pounds. She
went behind the veil, reappeared, and was weighed again,
this time weighing fifty-eight pounds. At another time she
was found to weigh sixty-five pounds. Her bulk at these
several weighings was apparently unchanged.!Ionto is
five feet three inches in height, according to measures which
Col. Olcott placed on either side of the closet door, and which
all could distinctly see. William Eddy, the medium, is five
feet nine and a half inches high, and weighs one hundred and
seventy-nine pounds.
A highly intelligent investigator, Mrs. A. A. Andrews, of
Springfield, Mass., from whose account of her experiences at
Dr. Slade's I have already quoted (Chapter III), has, at my
request, kindly supplied the following description of what
she saw at Chittenden, through the Eddys, during the autumn of 1874:
"During the five evenings that I was present at the sd



INDIAN SPIRITS.                   227
ances, I saw a great number of materialized forms. Santum,
an Indian chief, six feet and three inches tall, five or six
inches taller than the medium, of fine proportions, and dressed in full national costume, presented himself; also the
Indian girl IIonto, graceful, lithe, and with that peculiar
ease of motion which we'see in savages whose muscles have
never been fettered by an unnatural dress. She made her
appearance every evening, walking rapidly, with noiseless
steps, across the platform, and often drawing from the floor,
the bare walls, or from the person of a gentleman or a lady
called up from the circle to sit or stand upon the platform,
large shawls of different colors and textures, which shawls
she threw over the railing enclosing the platform, or held
up, in her outstretched hands, so that all might see them,
and afterwards threw into the cabinet, lifting the curtain
hung before it for this purpose. I also saw her give a lock
of her long black hair to a gentleman who had lately come
on from Philadelphia to witness the manifestations. On one
occasion she took a pipe from a gentleman present, lighted
it with a match, and smoked for some minutes with much
apparent relish.
" This form often dances with a lady (1Mrs. Cleveland), who
is a neighbor of the Eddys, and who told me that in taking
hold of the arm of the spirit it had sometimes seemed to crush
up in her fingers, it not being fully materialized.
"The first evening that I was present I complained of the
darkness of the room, saying that I could not see the spirits
distinctly. The next night the spirit of an old woman, calling herself the' Witch of the Mountains,' said, in a distinct
voice,' One of the ladies here complained last time that she
could not see distinctly the faces of the spirits; if she will
come up to the platform she may see me, and take hold of my
hair.' I vent up, as desired, looked into her face, which
was utterly unlike that of the medium, though pronounced
and rather coarse in feature, and having that peculiar pallor
so often observable in materialized forms. She raised one
hand, and drawing out a lock of gray hair from under a ker.




228           MAGICAL PHENOMENA.
chief which partially covered her head, held it out to me. I
took hold of it and pulled it, assuring myself that it grew upon the scalp. It was harsh, dry and coarse, like that of one
much exposed to the weather, and whose hair has not been
taken care of. This old woman often spoke with us for ten
or fifteen minutes at a time, alluding to her past life, and
giving good moral advice.
" On one evening she brought with her from the cabinet a
slight twig or wand, which I at first took to be the shaft of
a small arrow. As she seated herself upon a chair placed for
her upon the platform, she drew this wand back and forth
through her hands, talking to us meanwhile as usual. I observed that, as she handled it, it gradually increased in size
until it became, after a few minutes, a stout staff upon which
she leaned in rising from her seat, and in returning to ie
cabinet.
"One of the female spirits, I think the one they called'Grandmother Eaton,' spoke painfully of the trials endured
in the earth-life. I failed to catch all her words, but, while
thus speaking, she opened her dress upon the breast, and, as
if from within it, there arose fluctuating flames, reminding
me of some Catholic pictures which one sees of Jesus
where ths heart is represented as burning with flame. It
was to me a most weird and painfully thrilling sight, made
more so by the dreary voice and sad words which were uttered
at the time.
" I saw the mother of Mr. Pritchard of Albany, or a spiritform which he declared to be that of his mother, put her arms
about his neck and embrace him; I also heard her talk with
him for some time in a low voice. This recognition of forms
and faces goes to prove that there can be no deception, since
strangers, going there unbelieving, could hardly be deceived
in such a matter. The dress, little peculiar ways and modes
of expression, the calling of sons and daughters in the circle
by pet names, were spoken of by several as proving to them
beyond a doubt the identity of those claiming to be relatives.
I saw some six or eight spirit forms that were recognized by




PHENOMENA THRiOUGH MR. MOTT.   229
persons in the circle who came there quite skeptical, and left
convinced of the genuineness of the manifestations by this
recognition of friends and relatives.
"I was entirely convinced, before leaving Chittenden, that
the Eddy brothers were honest as mediums, and indeed utterly
incapable of such a fraud as their manifestations would be if
not genuine. Such a deception would require great skill, indeed a most remarkable talent, the possession of a theatrical
wardrobe, and the aid of confederates, none of which, as any
one staying a week in the house can satisfy himself, do these
mediums have. They are simple and ignorant, their medium-.
ship having interfered sadly with their education, and their
house is bare of all means and appliances needful for the production of artificial phenomena of this kind. Having remained
only five days with them, I cannot give an adequate idea of
the wonderful manifestations to be witnessed, both during
the light and dark circles, in this old farmhllouse; but I saw
enough to feel assured that Col. Olcott's very interesting
record of the phenomena, as published in the New York
Graphic, is unexaggerated and every way reliable."
Accounts of new mediums for the materialization phenomena reach me from many quarters as I draw this work to
a conclusion.* Skeptics in regard to the manifestations
Among others I have recrived through Dr. Henry S. Chase of St. Louis
a remarkable account, flionl the pen of tlhe Rev. Isaac KIels of Altou, I'.,
of materia izations through MIr. Mlott oF 3Mempnhis, Tenn., and of indcpendenat spirit s'ate-wl itilu throunh his daughter, thlree years old. One
ot tile best authentic ted( proofs of spirit identity I have ever suet with is
one giv 1i by IMr. Kelso in a letter to the S-:. Louis Denmocra.t o! Nov. 16th,
18 4. The parties and facts are hnown to Dr. Chase, and vouched for in
his letter to mle. (S e page 33 (of this, olume. )
At one of. Mr. Mott's s6anes, O(ct. 25th, 1874, the apparition of a man of
for y, w aring spectacles, called for a young lady present, Mliss Kale
Dwire of Canton, II'. She started forward, exclaimed''' is lly
father!" grew agitatetd, and slopped, co(nfssing shei was afraid; at whicll
the apparition wept, and being asked why, sid, " Oh! it hurts me to
thinlk m.yowlln(ear d(tuglhtr is afratid of mi.'"  Miss D. then went up,
and talked with the spirit several minutes, but was greatly over(onme. A
white-robed femiale.epparition l ushed,with open )rlms toward Mr., cl(so,
touched him, an!l said she was hiis mother. A flash of lightning illumilnled
the rooni, ni,,king lier snowy garmen!ts glisten anld her features g ow.
The recopgiition was  not wholly satisfactory. The lightning smetm d to
wealkeln leu ilaterialization. As the lormn staggered backward it sank to
the floor like a melting s:,mw-drift, b-came a cloutd of white vapor, and
thus floated back into the cali net. Mr. Kelso got a letter front his two
sisters, written  by some orcult power under test conditionls on a cleant
slate, the medium beitig Essie Mott, three years old aid ignorant even of
the alpllsa)et. q'he awrititng was good and correct, the commlnnication
" thrilling.''  WVas it the child's  psychic force " that did it ail?




230         THE PHENOMENA PROVED.
abound not only among the opponents of Spiritualism, but
among Spiritualists themselves, and stories of fraud and imposture are rife. I have endeavored to confine myself to narrations of those phenomena of the reality of which abundant
confirmatory proof has been offered in spite of all opposition
and dispute.
Referring to the "badgering and tormenting of mediums,
the nailing them to the floor, or sewing them up in sacks, or
binding their hands, feet, neck and limbs tightly with cords, in
order to keep them from cheating," Thos. R. Hazard remarks:
" It seems to me that enough has been conceded by spiritual
mediums in the way of permitting investigators of the plienomena to prescribe conditions under which our spirit friends
shall manifest their presence. It has been tried long enough
to prove by its results that the gospel of Spiritualism, like
that practiced and preached by Jesus of Nazareth, is not
adapted to minds so full of conceit and fancied knowledge
that there is not room for anything new to enter them. As a
class, the most learned in the sciences and what is called divinity are the furthest off fromi what relates to spiritual
truths than all others. The most stolidly ignorant are in advance of such, for, as the thoughtful Ilelvetius wisely says,'Ignorance is the middle point between true and false learning. The ignorant man is as much above the falsely learned
as he is below him of real science;' and again,' ie who is
falsely leained and has lost his reason when he thought to
improve it, has purchased his stupidity at too dear a rate ever
to renounce it.' Exactly so; and this is just the ground that
most of the leardned (so-called) in the sciences, divinity and
medicine occupy in our day. Investigators from classes who
have devoted years to studies conducted on a backward track
from truth, and acquired imperfect, not to say false notions
of what relates to the spiritual side of man, scorn to surrender the scholastic theories they have imbibed at so great cost
of time, money and labor to the dictation of unlettered mediums, whether inspired by devil or angel. Jesus showed his
great wisdom in wasting no time on such as these, for the
simple reason that he knew it would be of no avail.' Whosoever (said he) shall not receive the kingdom of God as a
little child shall in no wise enter therein.'"
That there are frauds and self delusions in Spiritualism
every careful investigator knows; but that there is a residuum
of proved facts of the most wonderful kind, explicable by no
theory of deception and deserving the attention of all earnest
thinkers, is equally true. These facts can no longer be evaded
or slighted by those who dare to face the truth however it
may reverse their opinions.




OBJECTIONS CONSIDERED.                  231
The Springfield (Mass.) Republican, of Oct. 30th, 1874,
publishes a long account of the Eddy phenomena, and characterizes them as " the most mysterious facts that have been
thus far recorded in the history of Spiritualism." But while
thus accepting the phenomena as proven, it concludes as follows:
" The information the apparitions vouchsafe is as valueless
as all such information has been.  One of them  lectures
vaguely, one improvises songs, one dances and weaves spiritual cloth for other'spirits' not so capable as herself, one
merely nods and smiles. None of them have told us yet about
the new life; we are no wiser than of old. The manifestations in the Eddy homestead, thus far, remarkable as they
are, have simply added a deeper mystery to the strange thing
called Spiritualism.  We know it is not all imposture, we
know it is not all illusion; where and what the truth is, we
yet wait to see."
To all which the sufficient reply is simple enough: In the
nature of things what fact could any spirit possibly communicate to b3 compared in magnitude with the PROOF PALPABLE
of its own existence?
The wonderful fact of a future life is, at the present time,
either practically ignored, or but faintly entertained, or else
ridiculed and rejected by more than three-fourths of the
people of Christendom; an atheistic Science lifts its voice and
proclaims annihilation as the only consistent creed for a savant; the prayer even of believers is, "IIHelp thou my unbelief!" and now, when spirits come and reveal themselves palpably to our senses, and claim recognition, and get it, and declare to us that death has not destroyed them, or changed
their affections, the stupendous demonstrateuu, instead of
being welcomed with exultation, is met with the complaint,
"None of them have told us yet about the new life; we are
no wiser than of old I"
"No wiser?" Does the fact itself leave us actually no
wiser? Can any one who laments the loved one gone before,
and longs for a reiinion, say that the information which the
apparitions vouchsafe is "valueless "? Valueless? And the
information they vouchsafe is, that the departed still live?
HIear the testimony of one who has seen and heard and




232       DESCRIPTIONS OF SPIRIT-LIFE.
touched. I have already (page 121) related my own interview with the Rev. Mr. Pope, who went with his wife to see
the manifestations at Moravia, N. Y. Ie writes to Dr. Crowell, Feb. 28th, 1873: " We went there almost totally unbelieving as to the possibility of seeing our spirit-friends, but our
doubts and unbelief were soon swept away. We went there
oppressed with a great sorrow; we saw those we mourned,
as alive from the dead; we looked into their faces as in other
days; we received messages from their spirit lips; we felt
their celestial hands touching us, and we went away sorrowless, our hearts singing for joy. All things now seem
changed; the world wears a brighter aspect; and I tell people
I am one of the happiest men on earth. I always believed
and preached that the departed are alive, and near us, but beli'eving and seeing are widely different tlangs, and I thank God
for the ocular demonstration, and for the joy it gives."
It is not quite correct to say that spirits tell us nothing
"about the new life." Their accounts of it are as various as
their characters. As the objective environments of a spirit
are supposed to correspond with his moral and mental state,
it is quite consistent that the descriptions of their " new life"
by these revenants should differ greatly.
It is a question, moreover, whether it would not require the
development of a new sense in ourselves before we could fully
comprehend the descriptions we might get of life in the spiritworld. Even if we got something new-some truthful and
extraordinary account of the "new life "-what would it
amount to unless we had the faculty of accepting the truth
when it was offered, and appreciating it accordingly?
We are told that through Spiritualism "we are no wiser
than of old." Truly, that depends. A mere fact adds nothing to our wisdom until the fact is accepted for what it is
worth. All the information which the highest archangel
could impart in regard to the "new life" would profit us
nothing unless there were the proper conditions of mind and
heart, or the opening of a latent sense, for its reception.
Spirits and seers, ancient and modern, have given full and




OBJECTIONS ANSWERED.                  233
various descriptions of the "new life"; descriptions which
may be true, false, or mixed; but obviously they are nothing
to us until we have the data and the faculties for testing their
accuracy. Mrs. A. A. Andrews says she has seen autograph
letters, enough to fill a volume, written by spirits, under
strictest test conditions, upon paper untouched by the medium, and containing descriptions of daily life in the other
world, which gave as vivid a conception of existence there as
it seems possible for those still in the flesh to form.
To attempt to throw discredit on the significance of spirit
materializations simply because something newo, beyond the
amazing fact itself, is not added, is obviously unwise. In
ourselves, and not in the fact, must the requisite condition be
presented before anything new in regard to the future life
can enter our minds. A mere assertion takes no root in an
unreceptive understanding.
Suppose that a true account of the occupations in spirit-life
of Plato, Shakspeare or Columbus were written out and published: what impression would it make unless we had been
prepared, by thought, sympathy and prescience, to recognize
the verisimilitude of the description?
The objection, therefore, that spirits "tell us nothing about
the new life," does not hold; they tell us a good deal, but
what they tell us is valueless indeed so long as we a;e unqualified to form an opinion of its truth. The prophecies of Cassandra were none the less true because they were not believed.
As for the objection, so often raised, " Why do not spirits
forewarn us of many accidents, public or private, which
their premonitions might avert?" the Spiritualist is not
bound to give any other reply than this: " I do not know."
Any person who will take the trouble to investigate may
learn that, in many individual cases, premonitions are given,
and calamities are averted by spirit interposition. Why this
is not done oftener, or in a manner to impress the public at
large more forcibly, is a matter on which we may speculate
but cannot speak with confidence.




234           THE PROOF PALPABLE.
Objections may be multiplied, but they cannot invalidate
the one great fact which must suffice. Proofs palpable, given in the reappearance, in temporarily materialized forms,
of deceased persons, are now so numerous and so fully attested, that no incredulity or opposition can impair their
force. The phenomena are admitted by all who have qualified themselves by patient and unprejudiced investigation to
pronounce an opinion.
Since the phenomena of Modern Spiritualism cannot be explained by known natural laws, and seem frequently to occur
in violation of those laws, " there remain only for their explanation either the magic forces of the mediums, or of foreian spirits." Such, as I learn from Dr. Bloede, is the conclusion of Dr. Maximilian Perty, Professor of Natural Science
at the University at Berne, Switzerland, author of " The MIystical Phenomena of IIuman Nature;" who further admits
that there are many undeniable facts which can hardly or
not at all be explained by the forces of a medium or his surroundings, and must be attributed to spiritual beings.
Thus to the spiritual theory all persevering investigators
are brought at last, sooner or later, according to the extent
and thoroughness of their experiences and studies. To the
proofs mental and supersensual we have now added the proof
palpable of immortality; and the result of our examination
is that no theory, other than the spiritual, is ample enough
to include all the facts, and to offer for them a rational solution.
THE END.




ALPHABETICAL INDEX.
AEsop, Spirit of, 151.                   Calvin, 144.
Affections, The, 199, 212.               Cambridge Professors, 76, 125.
Agassiz, 143.                           Camisard Prophets, 145.
Aim(&-Martin, 168.                      Caro, E., 24, 180.
Andr ews, Mrs. A. A.,40,45, 118, 226.  Carpenter, W. B., 164, 174, 188, 191.
Andrewvs, Mrs. Mary, 32-40.              Case, Leon, 211, 225, 226.
Animals, Immortality of, 14:3, 163.   Catholic World, 150, 164.
Apolionius, 1i;3.                        Causation, 174, 179.
Apparitions, 12, 22, 24, 59, 73, 139.    Chambers, It., 123.
Artgyll, Duke of, 163.                   Clhaseray, 138.
Aristotle, 124, 164.                     Cliav6e, 22.
Aryan belief, 161.                       Chemistry, 161.
Atleism, 89,159, 167,168,176,184,187.  Chevrcul, 174.
Atomism, 89, 160.                        Child, Dr. H1., 43, 78, 114, 116, 229.
Auerbach, 212.                          Chinnery, Mr., 48.
Aurgustine, St., 74, 75, 144.            Chittenden, Vt., 127.
Auri(gnac, Cave of, 27.                  Christ's resurrection, 24.
Christianity, 188.
Bacon, John, 133.                        Christian Fathers, 74, 86, 139, 205.
Ba(con, Lord, 148, 149, 150, 186.        Christlieb, 150, 176, 193.
Bain, Alex., 72, 83.                     Cicero, 73, 124, 144.
Barnard, HI., 41.                       Clairvoyance, 11, 24, 85, 91, 92, 119,
Barnes, Albert, 29.                         149, 154, 173, 174.
SBastian and Taylor, 56.                Clement, 81i, 140.
Baxter, Richard, 144, 203.              Cleveland, Mrs., 130.
IBettie, John, 80, s9.                  Colburn, Z., 10, 91.
Belshazzar, 12.                          Colby, L., 221.
Bertrand, 213.                           Colemrn, B., 9, 5(6, 64, 71, 102, 220.
Bible Spirits, 73.                       Coleridge, 75, 139), 158.
Bi.elow, L. A., 36.                     Comnte, 170).
Billot, 213.                            Conant, Mrs., 8(.
Blackburn, C., 52, 64, 99.               Consciolsness, I)ouble, 154,165, 192.
Blavatsky, Mrs., 224.                    Cook, Miss, 9, 10, 47-71, -71,  -110.
Bloede, Dr., 210, 234.                   Copernican System, 188.
B]lyton, T., 5".                         Cousin, 197.
Bonaparte, ITortense,'27.               Cox, Sergeant, 48, 69, 105, 149.
Bonnet, Charles, 142, 143.               Creatio ex A'ihilo,  15o, 166, 189, 193.
Brittan's Quarterly, 160.                Creed, 208.
Broussais, 45.                           Crookes, Wm., 9, 60, 64-68, 81, 99Brown, John, 38.                            109, 154, 159.
Bruno, (G., t9: 150, 189.                Crosby, A. B., 111.
Bluchanan, 3.. R., 9)3.                  Crowell, Dr., 222, 231.
BUchner. Dr., 27, 2'.), 157, 174, 178.    Ciidworth, 140.
Buckle, Thos., 211.                      Cui bono, 214.
llulucet, 81.                           Cut l'laces made whole, 79, 103, 106,
Burnouf, 1(0, 165.                          154.
Burns, Jas., 48.
Burns, Mrs. Jas., 48.                    Darwinism, 156.
Daumer, Prof, 22.
Cabanis, 138, 139.                       Davenport Brothers, 13, 47.
Caird, Rev. J., 180.                    Davies, Dr., 80.




236                               INDEX.
Davis, A. J., 86, 133, 141.             Hamilton, Sir WV., 78, 196.
Death. 114, 16:1.                        Iardy, Mrs. Mary, 56.
Deleluze, 213.                          1lare, Prot:, 68, 125, 139.
Des"lrtes, 75, 164, 169.                Harris, T. L., 149.
)esigrn, 152, 183.                      Harrison, W. IH., 49, 51, 80, 82, 94D'Hlolbacl, 167.                            09, 103, 104, 154.
1)'Hunii, 213.                          lHartley, 85.
I)ileclic:ll Society, 68, 125.           Hartmann, 181, 185.
Dille, Israel, 160.                      Harvard University, 125.
I)isappcarances, 79, 112, 115, 151.      Hayden, Mrs., 1:36.
Ditson, G. L., 59), 129, 1:32.           Hayward, 1)r. A. S., 40.
DopplgIingrer, 64, 117, 145.             Hayward, John, 37.
Pouglas, Miss, 102.                     Hazard, T. H., 32-35, 45.
Dryden, John, 2i8.                       Iegel, 90, 193.
Dualism, 75, 118, 141.                  Helllelld, Counsellor, 145.
D)unas, Chemist, 155.                    Helmholtz, 78.
Dunphy, H. H., 64, 95.                  Ilemsterhuis, 175.
Dupotet, 214.                            Herne, medium, 47, 49, 80.
Herschel, Sir J., 163.
E'arth not dead, 163.                  IHesiod, 137.
Ecstasy, 1(2.                            Ilitchman, WV., 00, 99.
Eddy Family, 125-134, 211, 223-229.   Hollis, Mrs. E. J., 41.
Edmonds,.J. W., 57, 87.                 Holmes, Mr. and IMIrs., 43, 78, 111,
Electrical Test, CO(.                       114, 229.
Elliotson, Dr.. 139.                     Home, D. D., 13, 56, 62, 69, 80, 82,
Emerson, R. W., 25, 26, 28.                 116, 124.
Erigena, J. Scotus, 188.                HIomer, 137, 146.
Everitt, Thos., 79.                      Honto, a spirit, 131, 132, 223, 226.
Evil,,Nature of; 195, 204, 205.         Hooker, Dr., 207.
Hooker, Richard, 196.
Faraday, 166.                             loxvitt, Wm., 220.
1 avre, Leon, 23.                        Hudson, photographer, 220.
Ferrier, J. F., 92, 157.                 l uniboldt, Alex., 128, 210.
]Feuerbach, 27, 2.                       Humllnlboldt, WVm., 210.
Fichte, J. G., 168, 175, 200.             tlunt, Rev. J., 189.
Fichte, J. II., 125, 146.               Huxley, Prof., 125, 174, 178, 191.
Fire-test, 82.                          Hydesville Phenomena, 13, 14, 213.
First Causes, 94.
Flammarion, 125.                         Idea as Force, 155.
Force, Intelligent, 88.                  Idealism, 77, 1')3.
Foster, Charles, 120.                    Identity, 44, 45, 113, 116.
Fox, Kate, 10, 13, 14, 69, 214.          Immateria;lity, 73.
Franklin, Dr., 17.                       Immort- lity, 25-30, 110, 209-212.
IFraud, Suspicion of, 38.                Indian Spirits, 131.
F'roslhammer, 184.                       Infinite and finite, 169.
Irvine, Clarke, 41, 119.
Ga;sparin, Count, 149.                   Isidore, 32.
Geology, 176.
Georget, Dr., 139.                      Jacksoan, J. W., 190.
Glanville, Rev. J., 14.                 Jacobi, 175.
God, Nature of, 85, 91, 110, 136, 151,  Janet, I'aul, 159.
159, 165, 168-197.                   Jencken, H. D., 15, 16. (See Fox.)
Gravitation, 88, 8'9.                   Jencken, his infant son, 16, 145.
Gray, Dr. J. F., 13, 17, 20, 56,102, 134.  Jevoins, 88.
Gregory of Nyssa, 74.                   Job on Spirits, 73.
Guldenstub be, 217..Jobson, Mary, 144.
Gully, J. M3., 9, 54, 99, 100.           Jolhnson, ltev. S., 28.
Gunning, Pro'., 221.                     Jones, S. S., 123.
Guppy, Mrs., 47, 79, 80.                Joubert, 15o.
Gurney,  Mr., 221, 222.
ey r.  Kant, 25, 28, 78, 83, 210.
Haeckel, 29, 182.                        Kardec, 86, 147, 150,!51, 153, 155.
- Iale, 1). H, 42.                     Katie King, 43, 44, 47, 50-67, 82, 941iI l1, S. C., 82.                          110.
hIalllrn, 75.                            Katie King photographed, 107, 108.




INDEX.                                   237
Katie King in Philadelphia, 78, 111,  Mozart, 10, 191.
116, 2:30.                           Mumler, 2'20, 221.
Kelso, Rcev. Isaac, 36, 229.             Murphy, J. J., 176.
Kiepler, 141.
Kerner, Justinus, 214.                   Naturalism, 193.
King, John, 45, 47.                      Nature, 151, 182, 100, 192, 211.
Kirkup., Baron,,1, 82.                  Nervous Ether, 146.
Kislinrbury, Miss, 96.                   Newman, 1". W., 210.
Knot-tying by Spirits, 145.              New Testament, 140.
Knox, John, 141.                         Newton, 144, 150.
Koons, Jonathan, 13, 47.                 Nichol, Miss.  (Sce Guppy.)
Nichols, J. It., (18.
Labonlaye, E., 212.                     Noyes, T.I-H., 11.
L:avatcr, 141.
1,aw, William, 189.                      Oberlin, 144.
Le Conte,'lrof., 178.                  Olic Force, 149.
Lee, Bishop, 173.                        ()ersted, 1G6.
Leibnitz, 8:3, 89, 143, 164.             Olcott, I-I. S., 126, 133, 223, 225, 226,
Leifehil;1, 14(i.                           22:).
Lenzberg,.Max, 223.                     Old Testament, 73.
Letter borne by Spirits, 81.             Organicism, 74.
Levitations, 7:3, 80, 82, 115.           Origen, $6, 140, 205.
Lewcs, G. H., 91, 172, 173.              Owen, It. D., 14, 43, 78, 114, 116, 230.
Leymrrie, I1., 22'0.
Life, Principle of, 162, 164.            Packard, Mrs. C., 38, 39.
Light, a Trinity, 193.                   P'aley, 122.
Livermore, C. F., 1:, 16-21, 102, 221.  Pantheism, 72, 150, 166, 187, 189, 207.
Locke, John, 24, 151, 156, 158, 217.    Papilloni, F., 8, 16 i, 165.
Lord, Mrs. Manud, 5(.                    lParker, T., 31.
Luther, 144.                             Parsons, Thcoph., 84, 151.
Lnxmoore,  J. C., 53, 60-62, 79, 98, 99.  Pascal, 8(6.
Lyell, Sir Charles, 27.                  PauI, S., 25, 91, 140.
I'drisprit, 150.
NI. A. (Oxon.), 140, 220.                l'ersonal, 84, 123, 173, 191, 203, 213.
McCosh, 30.                              I'erty, MIax, 234.
Mansell, 187.                            Phenomena, 16-21, 33, 83, 88, 111,
M.Harryat, Capt., 103.                      114, 124, 155.
Martineau, J., 217.                     Phosphorus, 157.
Materialism, 6, 9, 77, 85, 157, 159,  Photograhlhy,  Spirit, 53-56, 80-89,
177-180.                                 97-99, 107, 108, 220.
Materialization, 10-21, 45, 48, 65, 83,  Physiology, 162.
13:3, 2{05, 233.                     Picton,,J. A., 166;, 175, 185, 1G6.
Matter, Grades of, 133.                  Planclhette, by Epes Sargent, 110,
Mystery of, 78, 83.               114, 221.
Passage through, 79, 80, 103,  1lato, 78, 86, 80, 124, 139, 164.
153.                         I'linipton, F. B., 43.
Powver over, 113, 153, 155.    l'lotinus, 7$, 89.
T'yndall on, 157-159.           Plutarch, 116, 124, 149.
May, Rev. Jos., 20.                    lPolytheism, 168.lediums, Fallible, 135, 149.            1'ope, Rev. It. S., 121, 231.
Sensations of, 11.           Pope, The, 164.
Melanctlion, 144.                        Porter, Noah, 1(;3.
Memory, 154.                             l'rcvisions, 1;,  38, 85, 119, 149, 173.
Mcesmner, Anton, 213.                    Priestley, 159.
Mesmeric Incident, 189, 204.            l'ritehard, E. V., 132, 228.
Mill, J. S., 83, 111, 172;, 201.        Psychic Force, 38, 70, 90, 118, 142,
Milton, 87, 151, 199.                       149, 163, 165.
Mind and Matter, 92, 159.               Puys6gur, 213.
Moleschott, 27, 29, 156, 157.
Morals of Spiritualism, 198, 201.       lhane, Dr. C., 112.
Moravia, Phenomena, 27, 29, 156,157.  Realism, 77.
Morgan, Annie, 104, 100.                lReason, Unity of, 165.
Morgan, Prof. De, 124.                   Religion, 200.
Moses, 73.                              Reamusat, De, 83.
Mott, Mr., medium, 229.                  Resurrection of body, 140.




238                               INDEX.
Richardson, B. W., 146.                  Spiritualism, relations to theism,
Robertson, Rev. F. W., 44.                                1(;7.
logers, l)r. E. C., 149.                               teaches unity, 167.
Rloss-Church, Mrs., 22, 64, 103-106,  Spiritualists denounced, 92, 124.
130.                                 Springfield (.Mass.) Republical, 230.
Russell, HI. E., 70.                     Staats, ]Mrs., 8:4.
Stahll, G. E., 165.
Sadducees, 25.                           Stirling, J. 1., 156.
SatIbord, Prof., 10.                     Stock, St. Geo., 122, 212, 219.
Saigrey. Emile, 160.                     Stoics, The, 25.
Saint Denis, 16S.                        Strauss, D. F., 27, 179, 184,211.
St. Martin, 191.                         Substance defined, 71, 151.
St.'l'lomas, 205.                       Supreme Question, 180.
Satan, 45, 202, 217.                     Swedenborg, 10, 83, 87, 135, 136, 149,
Schelling, 158, 192, 193.                   151, 192, 193.
Schiller, 25,'209.
Schopenlhauer, 184, 185.                 Taine, H., 27.
Sdguin, 213.                             Tapp, G. H., 65, 104.
Seneca, 191.).                           Tatian, 86.
Senses, Fallibility of the, 84, 85.      Taylor, Isaac, 140.
Sensitives, or MIediums, 10.             Tennyson quoted, 185, 202.
Sexton, Dr. Geo., 60.                    Tertullian, 73, 75.
Shakspeare, 95.                          Theism, 72, 150, 157, 166, 187.
Shorter, Thomas, 134.                    Thought and Matter, 156.
Showers, Miss, 79.                       Townshendl, Rev. C. H., 204.
Sin, 204, 2(5.                           Trance, State of, 100, 11S.
Skepticism, 87, 114, 116, 178.           Trinity, human and divine, 86, 191,
Slade, Dr. H., 40, 119, 222, 226.           192-1%9i, 205, 205;.
Smtith, R1ev. J. E., 1:36.               Tuttle, Hudson, 219.
Smiti, Sir J. E., 142.                  Tylor, E. B., 27, 74, 145.
Socrates, 30, 202.                       Tyndall, Prof., 124, 125, 157, 174.
Somnambulism, 85, 165, 191, 203, 204,
213.                                  Ulysses, 145.
Soul, The, 73, 74, 139, 164-168, 203.    Unbelief, 29!), 210, 211, 231.
Space and Time, 83.                      Unity of Forces, 154, 160-167.
Spencer, Herbert, 72, 77, 78, 83, 140,  Universe, 151, 163, 197.
172, 17:3.
Spinoza, 75-77, 205, 210.
Spirit, and  Matter, 72-84~, 02-L04.     Varley, C. F., 0, 100, 125, 133.
Spirit body, 22-24, 74-01, 110, 136-  Veda, T'llc,  1(6l.
154e, 164, 198.                Vr, A., 155, 156, 193.
flowers, 17, 18, 798, V2.1
garmcnts, 17, 18, 49, 52, 58,  Voge,  Carl, 27, 20, 138, 184.
hands, 102, 112, 1  51.            Vo3e2,         lr., 64.
hands, 18, 7:3, lit) 151.         Voysey, Rev. Mr., 218.
lights, 82.
music, 80, 82, 97, 120.           Wallace, A. R., 10, 69), 79, 80, 87,
photographs, 5:-56, 80-89, 097-      123, 159, 198, 220.
99, 107, 108, 221(.            Warburton, 73.
speech, 37, 47, 54, 62, 73, 96,  Ward, tRosanna C., 30.
112, 1;8, 13:2.                Wason, J., 1(i.
writing, 17, 40, 58, 60, 61, 73,  \Watson, Rlev. S., 121.
71), 8:1, C6, 10:1, 10;.       Webb, Mrs. J. L., 5(;, 123.
Spirits, disappearance of, 115.          Webster, Mrs. 11. B., 116.
fallibility of, 118, 134.       Wesley Family, 14, 114.
try them, 46(i.                 Wetheirbee, John, 111.
seizure of;, 64.                Wilkinson, W. M., 144.;
visibility of, 153.             Williams, Chas. E., 47, 48, 71, 80.
Spiritualism  a science, 166.           Witchcraft, 124, 12t5.
morals of, 1V9-209.       Wittgenstein, Prince, 48, 58.
not atheistic, 178.       Wolfe, N. 1B., 41.
objections to, 214-217.   Wood, Emma A., 153.