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CONVERSATIONS 
 
 with 
 
 CHILDREN 
 
 THE GOSPELS; 
 
 CONDUCTED AND EDITED 
 
 BY A. BRONSON ALCOTT. 
 
 VOLUME I. 
 
 Ul H<88AHY 
 
 m <tf 
 
 mnmu of turns 
 
 BOSTON: 
 
 JAMES MUNROE AND COMPANY. 
 
 1836 . 
 

 
 
 
 
 
 
 
 
 
 
 
 
 
 * 4 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
^ \ 
 t\ l L 
 
 V, \ 
 
 ADVERTISEMENT. 
 
 This volume will be followed by a second, 
 which will appear early in January, 1837. 
 
 % 
 
 ! ’*/4T s * cr o /'"* 
 4 
 
RECORD 
 
 OF 
 
 CONVERSATIONS ON THE GOSPELS, 
 
 THE 
 
 HELD IN 
 
 MR. ALCOTT’S SCHOOL; 
 
 UNFOLDING 
 
 DOCTRINE AND DISCIPLINE 
 
 OF 
 
 
 HUMAN CULTURE. 
 
 Except a Man be converted and become as a little Child;—be born again; 
 — of water and of the Spirit, he cannot see, — nor enter into, — the 
 kingdom of Heaven. 
 
 Jesus of Nazareth. 
 
 VOLUME I. 
 
 BOSTON: 
 
 JAMES MUNROE AND COMPANY. 
 
 1836. 
 
Entered, according to Act of Congress, in the year 1836, 
 
 By A. Bronson Alcott, 
 
 in the Clerk’s Office of the District Court of the District of Massachusetts. 
 
 CAMBRIDGE PRESS: 
 
 METCALF, TORRY, AND BALLOU. 
 
 
 
 
RECORDER’S PREFACE. 
 
 Those who are familiar with the “ Record of 
 a School ” will need no explanation of the 
 following conversations. To those who are 
 not it may be necessary to say, that there is a 
 school in Boston, the object of which is to un¬ 
 fold the natures of children, in the true order 
 of their faculties. The recorder of these con¬ 
 versations, being present at the opening and 
 first discipline of this school, thought the facts 
 that transpired before her eyes worthy of be¬ 
 ing presented to the world, and hence came 
 the “ Record of a School.” 
 
 It was intimated, in that record, that Mr. 
 Alcott intended to enter upon a course of read¬ 
 ings on the New Testament, in which he would 
 pursue a method based on the same principles 
 as guided the lessons on self-inspection, there 
 recorded. These conversations are the result 
 of that intention, and were recorded, because 
 
iv recorder’s preface. 
 
 it was thought that they might prove a model 
 for parents and teachers, who were desirous of 
 giving a spiritual culture to the young; and, 
 also, because Mr. Alcott felt that what the 
 children should freely say, would prove to be 
 a new order of Christian Evidences, by show¬ 
 ing the affinity of their natures with that of 
 Jesus. That they have proved to be evidence 
 to many persons who have listened to them; 
 and that some parents and teachers have ac¬ 
 knowledged them to be models of the true 
 method of approaching children on these sub¬ 
 jects, is a sufficient reason why they should 
 be published. 
 
 But, in order to prevent misapprehension, it 
 may be necessary to say, that these conversa¬ 
 tions are not to be taken as complete represen¬ 
 tations of Mr. Alcott’s views of the subjects 
 introduced; still less are they to be regard¬ 
 ed as any intimation of the recorder’s; who, 
 though occasionally an interlocutor, was, in 
 general, a passive instrument, and especially 
 when she felt that she differed from Mr. Alcott, 
 on the subject in hand, as was sometimes the 
 
 case. 
 
recorder’s preface. 
 
 V 
 
 It is, however, no part of Mr. Alcott’s plan, 
 to impart to the children a system of opinions. 
 His idea is, to give their minds a spiritual 
 direction; and he has perfect confidence that 
 the laws of thought, and of feeling, will bring 
 their unsophisticated natures to such truth as 
 is needful for them. Thus, he sometimes even 
 helps out, by his questions, views which he sees 
 to be struggling in their minds for expression, 
 although he deems them erroneous; for he 
 believes error to involve within itself its own 
 principle of decay, and to need but the Ithuriel 
 touch of expression, to assume its own form, 
 and of itself to fly away from the presence of 
 truth. 
 
 Few persons will, perhaps, be able to under¬ 
 stand and to sympathize with Mr. Alcott’s 
 entire course in this respect; for few do jus¬ 
 tice to the natural allegiance of the human soul 
 to truth, and good ; or appreciate how much 
 more is to be hoped than feared, from giving 
 complete liberty to the yet undepraved and 
 unsophisticated spirit. 
 
 But there is another and more important 
 reason, why Mr. Alcott’s views are not to be 
 
 ( 
 
 t 
 
 L 
 
VI 
 
 recorder’s preface. 
 
 judged from what is said, or left unsaid, by 
 him, in this record. It is this that no Bart 
 
 of it is so deficient as the part set down to 
 
 / 
 
 him; the mechanical difficulty of keeping it 
 involved, in both this and the former one, a 
 necessity of sacrificing something. In the 
 “ Record of a School,” every thing else was 
 sacrificed in order to dwell on the details of the 
 discipline, and to show how such a school could 
 be conducted. In this instance, on the other 
 hand, all details of school discipline are pur¬ 
 posely omitted, and the chief object of atten¬ 
 tion is to give such answers of the children, 
 and such questions of Mr. Alcott, as were im¬ 
 mediately connected with them. His state¬ 
 ments, illustrations, and personal application 
 of principles, to the peculiarities of the various 
 children, are, therefore, generally omitted. 
 Nor could they be remembered afterwards in 
 their original words ; Mr. Alcott finding him¬ 
 self unable to recall them. In some respects, 
 too, his memory was at variance with the par¬ 
 ticulars of the Record ; yet it was determined, 
 on the whole, that the conversations should 
 remain as they appeared to the recorder, who 
 
recorder’s preface. vii 
 
 professes to do full justice but to one idea of 
 Mr* Alcott’s, — The method of approaching 
 children on spiritual subjects. This record is 
 the transcript of a Fact, as faithfully given as 
 the circumstances would allow. 
 
 A few circumstances will now be stated, to 
 help the imagination and the understanding of 
 the reader to the dramatic effect. 
 
 The cut preceding the first conversation 
 shows the position of the children in the 
 school-room, while engaged in conversation. 
 When Mr. Alcott asks a question, those who 
 have answers hold up their hands; he then 
 signifies to the children, successively, that they 
 may speak. Sometimes he gives the sign for but 
 one, sometimes for all, when all or a few reply, 
 according as the answer is more or less general. 
 By this means, time is given to collect their 
 thoughts, and to put these into words, and the 
 recorder is enabled to keep along. 
 
 Seven of the children, when the Conversa¬ 
 tions commenced, (October, 1835,) were be¬ 
 tween twelve and ten years of age; of these, 
 
 were 
 
Emma; Samuel R.; Charles; William B.*; 
 
 Franklin; Frederic*; Edward B.*; * El¬ 
 len * ; and * Alfred.* 
 
 Eight were between ten and seven years of 
 age ; of these, were 
 
 Augustine; Francis; William C. ; Andrew; 
 
 Welles * ; George K. ; George B.; Mar¬ 
 tha ; Lucy * ; Lucia ; John B. * ; Lemuel ; 
 
 Alexander*; Joseph*; Susan*; * Herbert; 
 
 * Hillman ; and * W. Augustus. 
 
 Under the age of seven, were 
 John D.; Edward C.; Nathan ; Edward J.; 
 
 Samuel T.* ; Hales ; Josiah * ; Frank * ; 
 
 * Elizabeth ; and * Corinna.I 
 
 Thus it will be seen, that Mr. Alcott had to 
 contend with the disadvantage of a fluctuating 
 school. Nor was the attendance constant of 
 those who did remain. Hardly one scholar was 
 present at every conversation of the course, 
 
 t Those to whose names stars are prefixed, entered school 
 after the conversations commenced; those to whose names stars 
 are affixed, left school generally during the summer. 
 
recorder’s preface. 
 
 IX 
 
 a fact that should be taken into consideration 
 in judging of results. A steady class would 
 have done better justice to the plan. If there 
 has been any success, it is reasonable to be¬ 
 lieve, that, with an animated and persevering 
 cooperation on the part of parents, shown by 
 making some effort, that, at least, there should 
 be no conversation omitted, and that the child¬ 
 ren should be kept at school, during a whole 
 course, all that Mr. Alcott hopes would have 
 been realized, and the spirit of childhood 
 proved to be identical with Christianity. 
 
 It is necessary to add, that, after the 
 Record was nearly completed, Mr. Alcott pro¬ 
 posed to the children to review the conversa¬ 
 tions, in order to ascertain their views of the 
 subjects and passages which had been under 
 their previous consideration. They were pleased 
 with the proposition, and accordingly it was 
 done. The plan was, that, as Mr. Alcott read, 
 those who wanted to say any thing additional, 
 or to suggest any changes of what they had said 
 before, should hold up their hands ; and that 
 he himself should occasionally stop, and ask 
 them questions on points that were not suffi- 
 
 B 
 
X 
 
 \ 
 
 recorder’s preface. 
 
 ciently talked over the first time. Hence came 
 the Notes in the Appendix, to which the reader 
 is referred. By these, he will be able to obtain 
 a clearer idea of the progress of thought in the 
 children. This review closes with the Fifteenth 
 Conversation, as the following ones were much 
 more complete and satisfactory, at first. 
 
 Mr. Alcott intends, during the present year, 
 to resume the conversations, beginning at the 
 Sermon on the Mount, with which the third 
 volume of this series will open. 
 
 ERRATA. 
 
 Page xii of Editor’s Preface, line 8, for though read through, 
 u x j x « “ « 6, “ ought “ aught. 
 
EDITOR’S PREFACE. 
 
 The work now presented to the reader, forms 
 the introduction to a course of conversations 
 with children, on the Life of Christ, as re¬ 
 corded in the Gospels. It is the Record of an 
 attempt to unfold the Idea of Spirit from the 
 Consciousness of Childhood; and to trace 
 its Intellectual and Corporeal Relations; its 
 Temptations and Disciplines; its Struggles 
 and Conquests, while in the Flesh. To this 
 end, the character of Jesus has been present- 
 ed to the consideration of children, as the 
 brightest Symbol of Spirit; and they have 
 been encouraged to express their views re¬ 
 garding it. The Conductor of these conver¬ 
 sations has reverently explored their con¬ 
 sciousness, for the testimony which it might 
 furnish in favor of the truth of Christianity. 
 
xii editor’s preface. 
 
 Assuming as a fact the spiritual integrity of 
 the young mind, he was desirous of placing 
 under the inspection of children, a character so 
 much in conformity with their own, as that of 
 Jesus of Nazareth. He believed that children 
 would as readily apprehend the divine beauty 
 of this character, when rightly presented, as 
 adults. He even hoped that, though their sim¬ 
 ple consciousness, the Divine Idea of a Man, 
 as Imaged in Jesus, yet almost lost to the 
 world, might be revived in the mind of adults, 
 who might thus be recalled into the spir¬ 
 itual kingdom. These views, confirmed by 
 long intimacy with the young, as well as by 
 the tendency of his own mind to regard the 
 bright visions of childhood, as the promise 
 of the soul’s future blessedness; as the 
 loadstar to conduct it through this terrestrial 
 Life, led him to undertake this enterprise, 
 and to prosecute it with a deep and kindling 
 interest, which he feels will continue unabated 
 to its close. 
 
 The Editor will not, meanwhile, conceal 
 the fact, that it is with no little solicitude 
 
editor’s preface. 
 
 Xlll 
 
 that he ventures these documents before the 
 eye of others. He feels that his book should 
 be studied in Simplicity. It is, in no small 
 measure, the production of children. It is 
 a record of their consciousness; a natural 
 history of the undepraved spirit. It is the 
 testimony of unspoiled natures to the spir¬ 
 itual purity of Jesus. It is a revelation of the 
 Divinity in the soul of childhood. Like the Sa¬ 
 cred volume — on which it is, indeed, a juvenile 
 commentary — of which it is an interpreta¬ 
 tion, it cannot be at once, apprehended in all 
 its bearing's, and find its true value. 
 
 There may be those, however, who, uncon¬ 
 scious of its worth, shall avail themselves 
 of the statements, views, and speculations, 
 which it contains, to the detriment of religion 
 and humanity; not perceiving, that it is a 
 work, intended rather to awaken thought; en¬ 
 kindle feeling; and quicken to duty; than to 
 settle opinions, or promulgate sentiments of any 
 kind. Whoever shall find its significance, will 
 scarce treat with disrespect these products of 
 the sacred being of childhood. For childhood 
 
XIV 
 
 editor’s preface. 
 
 utters sage things, worthy of all note; and he 
 who scoffs at its improvisations,, or perverts 
 its simple sayings, proves the corruption of 
 his own being, and his want of reverence for 
 the Good, the Beautiful, the True, and the Holy. 
 He beholds not the Face of the Heavenly 
 Father. 
 
 It has been a main purpose of the Conduc¬ 
 tor of these conversations, to tempt forth, by 
 appropriate questions, the cherished senti¬ 
 ments of the children on the subjects present¬ 
 ed to their consideration. It was no part of 
 his intention to bring forward, except by ne¬ 
 cessary implication, his own favorite opinions 
 as a means of biassing, in the smallest de¬ 
 gree, the judgments and decisions of the 
 children. He wished to inculcate only what 
 was the universal product of our common 
 nature. He endeavoured to avoid dogma¬ 
 tizing. He was desirous of gathering the sen¬ 
 timents of the little circle, in which it is his 
 pleasure and privilege to move as teacher and 
 friend. He believed that Christianity was 
 
editor’s preface. 
 
 XV 
 
 in Childhood, and he sought the readiest and 
 simplest means to unfold it, and bring it into 
 the light of day. 
 
 That he has withheld his own sentiments 
 from the children in all instances, he can 
 scarce hope. It was next to impossible. He 
 has doubtless led them, in some instances, 
 by the tenor of his questions, and his manner 
 of disposing of replies, to the adoption or 
 
 rejection of sentiments, foreign to their na- 
 
 ♦ 
 
 ture. But he believes that he has seldom 
 erred in this way. He preferred to become 
 the simple Analyst of the consciousness of 
 the children, and, having no opinions of his 
 own to establish against their common con¬ 
 victions, he treated with reverence whatever 
 he found within it, deeming it, when spon¬ 
 taneous, a revelation of the same Divinity, 
 as was Jesus. 
 
 He is aware that the work which he has as¬ 
 sumed is one of great difficulty. He feels 
 that it is not easy to ascertain the precise state 
 of a child’s mind. He knows that much of 
 what a child utters has been received from 
 others, that language is an uncertain organ 
 

 • » 
 
 xvi editor’s preface. 
 
 in his use; that he often endows words with 
 his own significance ; that he is liable to mis¬ 
 take the phenomena of his own consciousness ; 
 and, moreover, that his scanty vocabulary often 
 leaves him without the means of revealing him¬ 
 self. Still some certainty is attainable. For 
 a child can be trusted when urged to ingenu¬ 
 ous expression ; and when all temptations to 
 deceive are withdrawn. A wise and sympa¬ 
 thizing observer will readily distinguish the 
 real from the assumed ; penetrate through all 
 the varying phases of expression, and do him 
 justice. 
 
 Yet, while so little is done to guard children 
 against servile imitation, by a wise training of 
 
 U.M '»■ , ■»« . - -»«■ **•■•«- **«' ■ l»i»- -ri— , 
 
 their minds to original thought, we are in dan¬ 
 ger of not giving them credit for what is their 
 own. So little confidence, indeed, do we place 
 in their statements, and so imitative do we 
 deem them, that, when a wise saying chances 
 to drop from their lips, instead of regarding 
 it, as it of right should be, the product of their 
 own minds, we seek its origin among adults, as 
 if it must of necessity spring from this source 
 alone. We greatly underrate the genius of child- 
 
editor’s preface. 
 
 XY11 
 
 ren. We do not apprehend the inward power, 
 that but awaits the genial touch, to be quicken¬ 
 ed into life. The art of tempting this forth we 
 have scarce attained. We have outlived our own 
 simple consciousness, and have thus lost our 
 power of apprehending them. We have yet 
 to learn, that Wisdom and Holiness are of no 
 Age ; that they preexist, separate from time, and 
 are the possession of Childhood, not less than 
 of later years ; that they, indeed, often appear 
 in fresher features, in the earlier seasons of 
 life, than in physical maturity. In Man they 
 are often quenched by the vulgar aims of the 
 corporeal life. 
 
 To a child, all questions touching the Soul 
 are deeply interesting. He loves his own con¬ 
 sciousness. It is a charmed world to him. 
 As yet he has not been drawn out of it by the 
 seductions of the propensities ; nor is he be¬ 
 guiled by the illusions of his external senses. 
 And were he assisted in the study and disci¬ 
 pline of it, by those who could meet his wants, 
 and on whom he could rely, his spiritual ac¬ 
 quirements would keep pace with his years, and 
 he would grow up wise in the mysteries of the 
 
 
XV111 
 
 EDITOR'S PREFACE. 
 
 spiritual kingdom. The Divine Idea of a Man, 
 the vision of Self-Perfection, would live in his 
 consciousness; instead of being, as now, 
 pushed aside by the intrusive images, and vul¬ 
 gar claims, of unhallowed appetite and desire. 
 Christ would be formed in the Soul the Hope 
 of Immortality. 
 
 In the original cppy of this record, the 
 names of the speakers were preserved, as 
 necessary to identify their different views and 
 statements. It is feared that some persons 
 may regret the insertion of these in the print¬ 
 ed volume, from a regard to the effect on 
 the speakers themselves. Yet to have used 
 assumed names would have impaired the iden¬ 
 tity of the record, and have diminished its 
 value, of course, as an h’storical fact. No 
 serious evils, it is believed, can arise from 
 retaining them. The children expressed them¬ 
 selves in simplicity ; there is nothing in their 
 remarks, to flatter their vanity ; and they have 
 no desire to see their names in print. The 
 Editor would regret extremely, to be the 
 means of wounding the feelings of those of 
 
editor’s preface. 
 
 XIX 
 
 his patrons, who have expressed their sym¬ 
 pathy with his views, and who, amid much 
 to try their faith in the practicability of his 
 attempt to renovate education, have contin¬ 
 
 
 ued their children under his care. Much 
 less, would he wantonly do ought to injure, in 
 the slightest degree, that simplicity and meek¬ 
 ness, which he has sought to cherish in those, 
 for whose spiritual and intellectual culture, 
 these conversations were primarily intended. 
 
 The Editor would remark, in conclusion, 
 that he deems his labors valuable, not only 
 to those children, who were present at these 
 conversations, and to the general reader, 
 but he ventures to hope that they will com¬ 
 mend themselves, also, to those parents and 
 teachers, who deem the spiritual growth and 
 discipline of . those committed to their care, 
 of unspeakable and primary importance. He 
 trusts that he has given, in these specimens 
 of his intercourse with children, a model, 
 not unworthy of imitation, of the simplest 
 and readiest mode of presenting religious 
 truth to the young. He believes that he has 
 
XX 
 
 editor’s preface. 
 
 shed some light over the path of Human Cul¬ 
 ture. He feels, that for children, if not for 
 adults, he has delineated, and in a form which 
 they can apprehend, the Divine Life of Je¬ 
 sus ; and has urged upon them, through the 
 mouths of his little ones, considerations and 
 motives, fitted to inspire them with the noble 
 ambition to strive to imitate his Example. 
 
 Temple No. 7. 
 
 Boston, December, 1836. 
 
 f 
 
INTRODUCTION 
 
 XXIX 
 
 CONVERSATION I. 
 
 IDEA OF SPIRIT. 
 
 I. Evidence of Consciousness. 
 
 Introduction. — Method. — Sentiment of Spirit. — Metaphysical and Psycho¬ 
 logical Facts. 
 
 1. Testimony of External Senses, — Their Office; Fruits. 
 
 2 Testimony of Internal Senses,—Their Office; Intuition of Spirit; 
 Analysis of Functions and Offices ; Terms,.] 
 
 CONVERSATION II. 
 
 TESTIMONY OF NATURE AND SCRIPTURE TO SPIRIT. 
 
 NATURE AND SCRIPTURE. 
 
 II. Analogical Evidence. 
 
 1. Physiological Facts.— Reproduction and Growth; Light and Shade; 
 Incubation and Birth; Budding and Efflorescence; Fountain and 
 Stream. 
 
 2. Psychological Facts. — Birth and Death ; Renovation and Decay ; 
 Sense of Imperfection ; Standard of Perfection in Conscience ; Idea 
 of Absolute and Derivative Being. 
 
 3. Historical Facts. — Record of Spirit, or Scripture ; General Preface to 
 
 the Gospels, from the Sacred Text; Credibility of Witnesses ; Authen¬ 
 ticity of the Gospel Record ; Sum of Results,.11 
 
XXII 
 
 CONTENTS 
 
 CONVERSATION III. 
 
 REVELATION OF SPIRIT IN NATURE AND HUMANITY. 
 
 INSPIRATION. 
 
 III. Ontological Evidence. 
 
 Divine Genius of St. John the Evangelist. — The Incarnate Word, 
 from the Sacred Text. — Inspiration. — Generation of Nature from 
 Spirit. — Idea of Divinity and Creation.— Inspiration of Humanity. 
 
 — Animation of Nature. — Inspiration of Scripture. — Idea of Per¬ 
 fect Humanity. — Sense of Human Imperfection. — Difference of 
 Humanity from Divinity. — Likeness of Humanity to Divinity. — 
 Sense of Perfection in Conscience. — Unity of God and Man. — 
 Spiritual Presence. — Filial Union of Man with God.—Incarnation 
 of Divinity. — Limitations of the Flesh.—Self-Perfectibility.—Sub¬ 
 ject— Conclusion,.18 
 
 CONVERSATION IV. 
 
 TESTIMONY OF HUMANITY TO SPIRIT. 
 
 INSP I RATION. 
 
 IV. Prophetic Evidence. 
 
 John the Herald of Jesus, from the Sacred Text. — Reason and Inspira¬ 
 tion.— Announcement of Spirit to the Senses. — Descent of Spirit 
 into Humanity. — Idea of Angels ; of Pre-Existence ; of Prophets and 
 Prophecy. — Intimation of Nature.—Prophetic Faculty. — Prophetic 
 Vision. — Inspiration of Human Reason ; of Human Understanding ; 
 of Human Will. — Incarnation of Spirit to the Senses.— Inspiration 
 of Conscience. — Filial Union of the Soul with God, ... 28 
 
 CONVERSATION V. 
 
 ANNUNCIATION OF SPIRIT TO PATERNITY. 
 
 PATERNAL SENTIMENT. 
 
 V. Evidence of Paternal Sentiment. 
 
 Annunciation of John the Baptist. — Vision of Zacharias, from the Sa¬ 
 cred Text. — Paternity. — Vision of Paternity. — Consequences of 
 Unbelief.— Obedience. — Emblem of Aspiration. — Theory of Vis¬ 
 ions. — Festival at Birth. — Idea of I l«.ly Ghost. — Spiritual Culture._ 
 
 Intuition of Conscience. — Conception of Spirit. — Close, 
 
 38 
 
CONTENTS 
 
 XXlll 
 
 CONVERSATION VI. 
 
 ANNUNCIATION OF SPIRIT TO MATERNITY. 
 
 CHASTITY. 
 
 VT. Evidence of Maternal Sentiment. 
 
 Vision of Mary, from the Sacred Text. — Maternity.— Purity of Body. 
 
 — Heralds of Genius. — Idea of Dreams.— Integiity of Dreams.— 
 Origin of Disease.— Maternal Faith. — Perpetuity of Holiness.— 
 Divine Instinct of Human Generation. — Angels of Conception. — Ho¬ 
 liness of Maternity,.. 47 
 
 CONVERSATION VII. 
 
 INCARNATION OF SPIRIT. 
 
 GESTATION. 
 
 VII. Evidence of Maternal Sympathy. 
 
 Interview between Mary and Elisabeth, fiom the Sacred Text.— In¬ 
 stinctive Joy. — Divine Instinct of Maternity. — Blessedness of Mater¬ 
 nity.— Humility. — Ecstasy. — Quickening of the Infant Body. — 
 Thanksgiving for Maternity. — Anticipation of Maternal Duties, . 54 
 
 CONVERSATION VIII. 
 
 NATIVITY OF SPIRIT. 
 
 FAMILY RELATION. 
 
 Birth and Naming of John the Baptist, from the Sacred Text. — Ideas 
 of Birth-place and Birth.—Birth.—Sacredness of Birth.— Travail 
 of Body with Spirit.— Emblems of Birth.—Naming of Spirit Incar¬ 
 nate.— Influence of Nature on Imagination. — Analysis of Zacharias’ 
 Prophecy. — Emblems of John and Jesus. — Prejudice. — Subject, 60 
 
 CON V ERSATION IX. 
 
 MARRIAGE OF SPIRIT. 
 
 CONJUGAL RELATION. 
 
 Vision of Joseph, from the Sacred Text. — Idea of I’irth.— Constancy. 
 Conjugal Love. —Idea of Angels.— Spirit Incarnate. — Emmanuel.— 
 Apotheosis of Humanity. — Divinity of Spirit, .... 67 
 
XXIV 
 
 CONTENTS. 
 
 CONVERSATION X. 
 
 ADVENT OF SPIRIT. 
 
 INFANCY. 
 
 The Birth of Jesus, from the Sacred Text.—Ideas, Images, and Em¬ 
 blems of Birth. —Theories of Birth.—Release from Evil. —Retribu¬ 
 tion of Conscience. — Emblem of Retribution. — Spiritual Blessed¬ 
 ness. — Maternal Solicitude. — Joy at Birth. — Ideas of Paraphrase, 74 
 
 CONVERSATION XI. 
 
 CONSECRATION OF SPIRIT TO SELF-RENEWAL. 
 
 i 
 
 RELIGION - . 
 
 Description of the Temple. — Consecration in the Temple, from the 
 Sacred T ;xt. — Naming and Blessing. — Pictures of the Consecration. 
 
 — Self-Control. — Self-Sacrifice. — Emblems. — Inspiration.— Spirit¬ 
 ual Triumph. — Temperance. — Self-Renewal. — Spiritual Growth, 86 
 
 CONVERSATION XII. 
 
 ADOR VTION OF SPIRIT BY HALLOWED GENIUS. 
 INFANT HOLINESS. 
 
 Review. — Adoration of the Wise Men, from the Sacred Text. — Rev¬ 
 erence of Childhood. — Type of the Star. — Star of Holiness. — 
 Dreams, prophetic and retributive. — Vision of F.liphaz. — Treachery. 
 
 — Astrology. — Astronomy. — Phrenology. — Sovereignty of Holiness. 
 
 Joy at Birth. — Adoration of Infant Holiness.— Maternal Love.— 
 Childhood a Type of Holiness, .93 
 
 CONVERSATION XIII. 
 
 APOSTACY OF SPIRIT. 
 
 MALIGNITY. 
 
 Review. — Knowledge of the Young Spirit. — Massacre of the Inno¬ 
 cents, from the Sacred Text.— Pictures of Cruelty. — Emblems of 
 Herod. — Sense of Retribution. — Punishment. — Prejudice, . 104 
 
CONTENTS 
 
 XXV 
 
 CONVERSATION XIV. 
 
 GENIUS OF SPIRIT. 
 
 CHILDHOOD. 
 
 Jesus with the Doctors in the Temple, from the Sacred Text. — Wisdom 
 of Childhood. — Idea of Jesus with the Doctors. — Inspiration of 
 Childhood.— General Inspiration. — Genius of Childhood. —Parental 
 Instinct. — Idea of Childhood. — Misapprehension of Childhood, . Ill 
 
 CONVERSATION XV. 
 
 INTEGRITY OF SPIRIT. 
 
 FILIAL PIETY. 
 
 Jesus at Nazareth Fourteen Years, from the Sacred Text. — Maternal 
 Prudence —Filial Love and Obedience —Motives to Obedience.— 
 Authority of Holiuess. — Liability to Temptation. — Mission of Life, 121 
 
 CONVERSATION XVI. 
 
 ORGANIZATION OF SPIRIT. 
 
 CORPOREAL RELATION'S. 
 
 Genealogy of Jesus, from the Sacred Text. — Transmission of Life.— 
 Lineage of Spirit. — Era of the Incarnation. — Pre-existence of 
 Spirit. — Eternity of Spirit. — Incarnation of Spirit. — Analogy and 
 Emblem of Human Birth. — Spirit organizes Body. — Organic Law of 
 Temperance. — Violation of Organic Law. — Hereditary Disease. — 
 Longevity of Body. — Laws of Life. — Transfiguration of Spirit. — 
 Laws of Renovation and Decay. — Mutability of Matter. — Transfu¬ 
 sion of Spirit. — Review, . ..127 
 
 CONVERSATION XVII. 
 
 BAPTISM OF SPIRIT. 
 
 TEMPERANCE, 
 
 The Ministry of John Baptist from the Sacred Text. — Idea and Emblem 
 of Purification. — Spiritual and Physical Purification. — Mission of 
 
 C * 
 
XXVI 
 
 CONTENTS 
 
 Temperance. — Repentance. — Spiritual Life. — Righteousness. — 
 Temperance. — Justice. — Confession of Sin. — Pharisees and Saddu- 
 cees. --- Retribution,. ... 139 
 
 CONVERSATION XVIII. 
 
 SPIRITUAL VISION. 
 
 BLESSEDNESS. 
 
 The Baptism of Jesus, from the Sacred Text. — Emblem of Inno¬ 
 cence.— Emblem of Humility. — Spiritual Insight. — Voice of Con¬ 
 science. — Ideal Types. — Idea of Angels. — Angelic Vision. — Origi¬ 
 nal Holiness. — Emblem of Repentance,.149 
 
 CONVERSATION XIX. 
 
 SPIRITUAL SUPREMACY. 
 
 SELF-SUBORDINATION. 
 
 Review. — Temptation of Jesus, from the Sacred Text. — Personality of 
 Evil. — Origin of Evil. — Hereditary Evil. — Appetites. — Self-Sacri¬ 
 fice.— Passions, ..157 
 
 CONVERSATION XX. 
 
 SPIRITUAL SUPREMACY. 
 
 SELF-CONTROL. 
 
 Temptation of Jesus, from the Sacred Text. — Idea of Temptation.— 
 Vain Glory. — Passions.—Self-Subordination. — Emblem of Appetite 
 and Passion. — Spiritual Support. — Worldly Ambition. — Spiritual 
 Integrity.— Aspiration for the Perfect, ...... 166 
 
 CONVERSATION XXI. 
 
 SPIRITUAL REVERENCE. 
 
 HUMILITY. 
 
 John’s Testimony to Jesus, from the Sacred Text. — Sentiment of 
 Reverence. — Forerunners. — Idea and Emblem of Retribution. — 
 Recognition of Jesus,.174 
 
CONTENTS. 
 
 XXV11 
 
 CONVERSATION XXII. 
 
 CONCILIATION OF SPIRIT. 
 
 SELF-SACRIFICE. 
 
 John’s Testimony to Jesus, from the Sacred Text. — Emblem of Love 
 and Innocence. — Spirit typified in Nature. — Idea and Emblem of Self- 
 Sacrifice. — Purification by Self-Sacrifice. — Excellence. — John’s 
 Mission.—Spiritual Experience. — Idea of Absolute and Derivative 
 Being. — Test of Opinions. — Synopsis of the preceding Conversations, 178 
 
 APPENDIX, 
 
 187 
 
INTRODUCTION. 
 
 THE DOCTRINE AND DISCIPLINE OF HUMAN CULTURE. 
 
 Man is the noblest of the Creator’s works. 
 
 Idea of Man. 
 
 He is the most richly gifted of all his 
 creatures. His sphere of action is the broadest; his 
 influence the widest; and to him is given Nature and 
 Life for his heritage and his possession. He holds 
 dominion over the Outward. He is the rightful Sove- 
 reign of the Earth, fitted to subdue all things to him¬ 
 self, and to know of no superior, save God. And yet 
 he enters upon the scene of his labors, a feeble and 
 wailing Babe, at first unconscious of the place as¬ 
 signed him, and needs years of tutelage and discipline 
 to fit him for the high and austere duties that await 
 him. 
 
 Idea of Edu¬ 
 cation. 
 
 of arts, 
 man the 
 
 The Art, which fits such a being to fulfil 
 his high destiny, is the first and noblest 
 Human Culture is the art of revealing to a 
 true Idea of his Being — his endowments — 
 
XXX 
 
 INTRODUCTION. 
 
 his possessions — and of fitting him to use these for 
 the growth, renewal, and perfection of his Spirit. It 
 is the art of completing a man. It includes all those 
 influences, and disciplines, by which his faculties are 
 unfolded and perfected. It is that agency which 
 takes the helpless and pleading Infant from the hands 
 of its Creator ; and, apprehending its entire nature, 
 tempts it forth — now by austere, and now by kindly 
 influences and disciplines— and thus moulds it at last 
 into the Image of a Perfect Man ; armed at all points, 
 to use the Body, Nature, and Life, for its growth and 
 renewal, and to hold dominion over the fluctuating 
 things of the Outward. It seeks to realize in the Soul 
 the Image of the Creator. — Its end is a perfect man. 
 Its aim, through every stage of influence and disci¬ 
 pline, is self-renewal. The body, nature, and life are 
 its instruments and materials. Jesus is its worthiest 
 Ideal. Christianity its purest Organ. The Gospels 
 its fullest Text-Book. Genius its Inspiration. Holi¬ 
 ness its Law. Temperance its Discipline. Immor¬ 
 tality its Reward. 
 
 . , This divine Art, including all others, or 
 
 idea! subordinating them to its Idea, was never 
 
 apprehended, in all its breadth and depth of signifi¬ 
 cance, till the era of Jesus of Nazareth. He it was 
 that first revealed it. Over his Divine Intellect first 
 
INTRODUCTION. 
 
 XXXI 
 
 flitted the Idea of man’s endowments and destiny. 
 He set no limits to the growth of our nature. “ Be 
 Ye Perfect even as my Father in Heaven is Perfect,” 
 was the high aim which he placed before his disciples ; 
 and in this he was true to our nature, for the senti¬ 
 ment lives in every faculty and function of our being. 
 It is the ever-sounding Trump of Duty, urging us to 
 the perpetual work of self-renewal. It is the deep 
 instinct of the spirit. And his Life gives us the prom¬ 
 ise of its realization. In his attributes and endow¬ 
 ments he is a Type of our common nature. His 
 achievements are a glimpse of the Apotheosis of 
 Humanity. They are a glorious unfolding of the 
 Godlike in man. They disclose the Idea of Spirit. 
 And if he was not, in himself, the complete fulfilment 
 of Spirit, he apprehended its law, and set forth its 
 conditions. He bequeathed to us the phenomena of 
 its manifestation ; for in the Gospels we have the his¬ 
 tory of Spirit accomplishing its mission on the earth. 
 We behold the Incarnate One, dealing with flesh 
 and blood — tempted, and suffering — yet baffling 
 and overcoming the ministries of Evil and of Pain. 
 
 idea and Type Still this Idea, so clearly announced, 
 misapprehended. an( j f u ]jy demonstrated in the being 
 
 and life of Jesus, has made but little advance in 
 the minds of men. Men have not subdued it to 
 
XXX11 
 
 INTRODUCTION. 
 
 themselves. It has not become the ground and 
 law of human consciousness. They have not mar¬ 
 ried their nature to it by a living Faith. Nearly two 
 millenniums have elapsed since its announcement, 
 and yet, so slow of apprehension have been the suc¬ 
 cessors of this Divine Genius, that even at this day, 
 the deep and universal significance of his Idea has 
 not been fully taken in. It has been restricted to 
 himself alone./'He stands in the minds of this gene¬ 
 ration, as a Phenomenon, which God, in the inscruta¬ 
 ble designs of his Providence, saw fit to present, 
 to the gaze and wonder of mankind, yet as a being 
 of unsettled rank in the universe, whom men may 
 venture to imitate, but dare not approach. In him, 
 the Human Nature is feebly apprehended, while 
 the Divine is lifted out of sight, and lost in the 
 ineffable light of the Godhead. Men do not deem 
 him as the harmonious unfolding of Spirit into the 
 Image of a Perfect Man— as a worthy Symbol of the 
 Divinity, wherein Human Nature is revealed in its 
 Fulness. Yet, as if by an inward and irresistible 
 Instinct, all men have been drawn to him ; and, while 
 diverse in their opinions; explaining his Idea in dif¬ 
 ferent types, they have given him the full and unre¬ 
 served homage of their hearts. They have gathered 
 around the altars, inscribed with his perfections, and, 
 through his name, delighted to address the God and 
 
INTRODUCTION. 
 
 XXX111 
 
 Father of Spirits. Disowning him in their minds, 
 unable to grasp his Idea, they have deified him 
 in their hearts. They have worshipped the Holiness 
 which they could not define. 
 
 Era of its 
 Revival. 
 
 It is the mission of this Age, to revive his 
 Idea, give it currency, and reinstate it in 
 
 the faith of men. By its quickening agency, it is to 
 fructify our common nature, and reproduce its like. 
 It is to unfold our being into the same divine like¬ 
 ness. It is to reproduce Perfect Men. The faded 
 
 .. *■ 
 
 Image of Humanity is to be restored, and man reap¬ 
 pear in his original brightness. It is to mould anew 
 our Institutions, our Manners, our Men. It is to 
 restore Nature to its rightful use ; purify Life ; hallow 
 the functions of the Human Body, and regenerate 
 Philosophy, Literature, Art, Society. The Divine 
 Idea of a Man is to be formed in the common con¬ 
 sciousness of this age, and genius mould all its pro¬ 
 ducts in accordance with it. 
 
 Means of its 
 Revival. 
 
 The means for reinstating; this Idea in the 
 
 common mind, in order to conduce to 
 these results, are many. Yet all are simple. And 
 the most direct and effectual are by apprehending the 
 Genius of this Divine Man, from the study of those 
 Records wherein his career is delineated with so much 
 
 VOL. I. 
 
 D 
 
XXXIV 
 
 INTRODUCTION. 
 
 fidelity, simplicity, and truth. Therein have we a 
 manifestation of Spirit, while undergoing the temp¬ 
 tations of this corporeal life ; yet faithful to the laws of 
 its renovation and its end. The Divine Idea of Hu¬ 
 manity gleams forth through every circumstance of 
 his terrestrial career. The fearful agencies of the 
 Spirit assert their power. In him Nature and Life are 
 subordinated to the spiritual force. The Son of God 
 appears on Earth, enrobed in Flesh, and looks forth 
 serenely upon Man. We feel the significance of the 
 Incarnation; the grandeur of our nature. We asso¬ 
 ciate Jesus with our holiest aspirations, our deepest 
 affections; and thus does he become a fit Mediator 
 between the last age and the new era, of which he 
 was the herald and the pledge. He is to us the 
 Prophet of two millenniums. He is the brightest 
 Symbol of a Man that history affords, and points us to 
 yet fuller manifestations of the Godhead. 
 
 Ideal of a 
 Teacher. 
 
 And the Gospels are not only a fit Text- 
 Book for the study of Spirit, in its cor¬ 
 poreal relations, but they are a specimen also of the 
 true method of imparting instruction. They give us 
 the practice of Jesus himself. They unfold the 
 means of addressing human nature. Jesus was a 
 Teacher; he sought to renovate Humanity. His 
 method commends itself to us. It is a beautiful 
 
INTRODUC TION< 
 
 XXXY 
 
 exhibition of his Genius, bearing the stamp of natu¬ 
 ralness, force, and directness. It is popular. Instead 
 of seeking formal and austere means, he rested his 
 influence chiefly on the living word, rising spontane¬ 
 ously in the soul, and clothing itself at once, in the 
 simplest, yet most commanding forms. He was a 
 finished extemporaneous speaker. His manner and 
 style are models. In these, his Ideas became like the 
 beautiful, yet majestic Nature, whose images he wove 
 so skilfully into his diction. He was an Artist of 
 the highest order. More perfect specimens of ad¬ 
 dress do not elsewhere exist. View him in his 
 conversation with his disciples. Hear him in his 
 simple colloquies with the people. Listen to him 
 when seated at the well-side discoursing with the 
 Samaritan woman, on the Idea of Worship ; and at 
 
 tm 
 
 night with Nicodemus, on Spiritual Renewal. From 
 facts and objects the most familiar, he slid easily and 
 simply into the highest and holiest themes, and, in this 
 unimposing guise, disclosed the great Doctrines, and 
 stated the Divine Ideas, that it w r as his mission to 
 bequeath to his race. Conversation was the form of 
 utterance that he sought. Of formal discourse but 
 one specimen is given, in his Sermon on the Mount; 
 yet in this the inspiration bursts all forms, and he rises 
 to the highest efforts of genius, at its close. 
 
XXXVI 
 
 INTRODUCTION. 
 
 Organ of This preference of Jesus for Conversation, 
 
 Instruction ,1 r,, , r> ,, 
 
 as the fittest organ of utterance, is a 
 striking proof of his comprehensive Idea of Educa¬ 
 tion., He knew what was in man, and the means of - 
 perfecting his being. He saw the superiority of this 
 exercise over others for quickening the Spirit. For, 
 in this all the instincts and faculties of our being are 
 
 touched. They find full and fair scope. It tempts 
 forth all the powers. Man faces his fellow man. He 
 holds a living intercourse. He feels the quickening 
 life and light. The social affections are addressed ; and 
 these bring all the faculties in train. Speech comes 
 unbidden. Nature lends her images. Imagination 
 sends abroad her winged words. We see thought as 
 it springs from the soul, and in the very process of 
 growth and utterance. Reason plays under the mel¬ 
 low light of fancy. The Genius of the Soul is waked, 
 and eloquence sits on her tuneful lip. Wisdom finds 
 an organ worthy her serene, yet imposing products. 
 Ideas stand in beauty and majesty before the Soul. 
 
 Organ of 
 Genius. 
 
 And Genius has ever sought this organ of 
 utterance. It has given us full testimony 
 in its favor. Socrates — a name that Christians can see 
 coupled with that of their Divine Sage — descanted thus 
 on the profound themes in which he delighted. The 
 market-place ; the workshop ; the public streets were 
 
INTRODUCTION. 
 
 XXXV11 
 
 his favorite haunts of instruction. And the divine 
 Plato has added his testimony, also, in those enduring 
 works, wherein he sought to embalm for posterity, 
 both the wisdom of his master and the genius that 
 was his own. Rich text-books these for the study of 
 philosophic genius. They rank next in finish and 
 beauty, to the specimens of Jesus as recorded by his 
 own beloved John. 
 
 Genius alone 
 Renews. 
 
 It is by such organs that Human Nature is 
 to be unfolded into the Idea of its fulness. 
 Yet to do this, teachers must be men in possession 
 of their Idea. They must be men of their kind ; 
 men inspired with great and living Ideas, as was 
 Jesus. Such alone are worthy. They alone can 
 pierce the customs and conventions that hide the Soul 
 from itself. They alone can release it from the 
 slavery of the corporeal life, and give it back to 
 itself. And such are ever sent at the call of Human¬ 
 ity. Some God, instinct with the Idea that is to 
 regenerate his era, is ever vouchsafed. As a flaming 
 Herald he appears in his time, and sends abroad the 
 Idea which it is the mission of the age to organize 
 in institutions, and quicken into manners. Such 
 mould the Genius of the time. They revive in Hu¬ 
 manity the lost idea of its destiny, and reveal its 
 fearful endowments. They vindicate the divinity of 
 
XXXV111 
 
 INTRODUCTION. 
 
 man’s nature, and foreshadow on the coming Time the 
 conquests that await it. An Age preexists in them ; 
 and History is but the manifestation and issue of their 
 Wisdom and Will. They are the Prophets of the 
 Future. 
 
 „ . . At this day, men need some revelation of 
 
 apprehended. (} en i USj to arouse them to a sense of their 
 
 nature ; for the Divine Idea of a Man seems to have 
 died out of our consciousness. Encumbered by the 
 gluts of the appetites, sunk in the corporeal senses, 
 men know not the divine life that stirs within 
 them, yet hidden and enchained. They revere not 
 their own nature. And when the phenomenon of 
 Genius appears, they marvel at its advent. They 
 cannot own it. Laden with the gifts of the Divinity 
 it touches their orb. At intervals of a century it 
 appears. Some Nature, struggling with vicissitude, 
 tempts forth the Idea of Spirit from within, and 
 unlooses the Promethean God to roam free over 
 the earth. He possesses his Idea and brings it as 
 a blessed gift to his race. With awe-struck vis¬ 
 age, the tribes of semi-unfolded beings survey it 
 from below, deeming it a partial or preternatural gift 
 of the Divinity, into whose life and being they are 
 forbidden, by a decree of the Eternal, from entering; 
 whose law they must obey, yet cannot apprehend. 
 
INTRODUCTION. 
 
 XXXIX 
 
 They dream not, that this phenomenon is but the 
 complement of their common nature ; and that in this 
 admiration and obedience, which they proffer, is both 
 the promise and the pledge of the same powers in 
 themselves ; that this is but their fellow-creature in 
 the flesh. And thus the mystery remains sealed, till 
 at last it is revealed, that this is but the unfold- 
 ing of human nature in its fulness ; working free of 
 every incumbrance, by possessing itself. 
 
 Idea of 
 Genius. 
 
 ( For Genius is but the free and harmoni¬ 
 ous play of all the faculties of a human 
 being. It is a. Man possessing his Idea and working 
 with it. It is the Whole Man-—the central Will — 
 working worthily, subordinating all else to itself; and 
 reaching its end by the simplest and readiest means. 
 It is human nature rising superior to things and events, 
 and transfiguring these into the image of its own Spir¬ 
 itual Ideal. It is the Spirit working in its own way, 
 through its own organs and instruments, and on its 
 own materials. It is the Inspiration of all the facul¬ 
 ties of a Man by a life conformed to his Idea. It is 
 not indebted to others for its manifestation. It draws 
 its life from within. If is self-subsistent. It feeds on 
 Holiness ; lives in the open vision of Truth; enrobes 
 itself in the light of Beauty; and bathes its powers 
 in the fount of Temperance. It aspires after the 
 
xl 
 
 INTRODUCTION. 
 
 Perfect. It loves Freedom. It dwells in Unity. All 
 men have it, yet it does not appear in all men. It is 
 obscured by ignorance ; quenched by evil; discipline 
 does not reach it; nor opportunity cherish it. Yet 
 there it is — an original, indestructible element of 
 every spirit; and sooner or later, in this corporeal, 
 or in the spiritual era — at some period of the Soul’s 
 developement — it shall be tempted forth, and assert 
 its claims in the life of the Spirit. It is the province 
 of education to wake it, and discipline it into the 
 perfection which is its end, and for which it ever 
 thirsts. Yet Genius alone can wake it. Genius 
 alone inspire it. It comes not at the incantation of 
 mere talent. It respects itself. It is strange to all 
 save its kind. It shrinks from vulgar gaze, and lives 
 in its own world. None but the eye of Genius can 
 discern it, and it obeys the call of none else. 
 
 T . T „ Yet among us Genius is at its wane. 
 
 Wane of ° 
 
 Human Nature appears shorn of her 
 beams. We estimate man too low to hope for 
 bright manifestations. And our views create the 
 imperfection that mocks us. We have neither 
 great men, nor good institutions. Genius visits us 
 but seldom. The results of our culture are slen¬ 
 der. Thirsting for life and light, Genius is blessed 
 with neither. It cannot free itself from the in- 
 
INTRODUCTION. 
 
 xli 
 
 cumbrance that it inherits. The Idea of a Man 
 does not shine upon it from any external Image. 
 Such Corporeal Types it seeks in vain. It cries for 
 instruction, and none satisfies its wants. There is 
 little genius in our schoolrooms. Those who enter 
 yearly upon the stage of life, bearing the impress of 
 our choicest culture, and most watchful discipline, 
 are often unworthy specimens of our nature. Holi¬ 
 ness attends not their steps. Genius adorns not their 
 brow. Many a parent among us — having lavished 
 upon his child his best affections, and spared no 
 pains which money and solicitude could supply, to 
 command the best influences within his reach — sees 
 him return, destitute of that high principle, and those 
 simple aims, that alone ennoble human nature, and 
 satisfy the parental heart. Or, should the child re¬ 
 turn with his young simplicity and truth, yet how 
 unarmed is his intellect with the quiver of genius, to 
 achieve a worthy name, and bless his race. The 
 Soul is spilt out in lust ; buried in appetite; or 
 wasted in vulgar toils ; and retreats, at last, ignobly 
 from the scene of life’s temptations; despoiled of its 
 innocence; bereft of its hopes, and sets in the dark 
 night of disquietude, lost to the race. 
 
 Cause of 
 Declension. 
 
 Yet not all depravity nor ignorance is to 
 be laid at the door of our Institutions. 
 
> * 
 
 xlii introduction. 
 
 The evil has two faces. It is deeper in its origin. 
 
 It springs from our low estimate of human nature, 
 and consequent want of reverence and regard foi it. 
 
 It is to be divided between parents and institutions. 
 The young but too often enter our institutions of learn¬ 
 ing, despoiled of their virtue, and are of course dis¬ 
 abled from running an honorable intellectual career. 
 Our systems of nursery discipline are built on shallow 
 or false principles ; the young repeat the vices and 
 reproduce the opinions of parents ; and parents have 
 little cause to complain. They cannot expect fruits 
 of institutions, for which they have taken so little 
 pains to sow the seeds. They reap as they sow. 
 Aiming at little they attain but little. They cast their 
 own horoscope, and determine by their aim the fate 
 of the coming generation. They are the organized 
 Opportunity of their era. 
 
 To work worthily, man must aspire 
 
 Faith of . ■ 
 
 Genius - worthily. His theory of human attain¬ 
 
 ment must be lofty. It must ever be lifting him 
 above the low plain of custom and convention, in 
 which the senses confine him, into the high mount of 
 vision, and of renovating ideas. To a divine nature, 
 the sun ever rises over the mountains of hope, and 
 brings promises on its wings; nor does he linger 
 around the dark and depressing valley of distrust and 
 
INTRODUCTION. 
 
 xliii 
 
 of fear. The magnificent bow of promise ever gilds 
 his purpose, and he pursues his way steadily, and in 
 faith to the end. For Faith is the soul of all improve¬ 
 ment. It is the Will of an Idea. It is an Idea seek- 
 ing to embody and reproduce itself. It is the All- 
 Proceeding Word going forth, as in the beginning of 
 things, to incarnate itself, and become flesh and blood 
 to the senses. Without this faith an Idea works no 
 good. It is this which animates and quickens it into 
 life. And this must come from living' men. 
 
 Genius alone And such Faith is the possession of all 
 inspires. w ho apprehend Ideas. Such faith had 
 
 Jesus, and this it was that empowered him to do the 
 mighty works of which we read. It was this which 
 inspired his genius. And Genius alone can inspire 
 others. To nurse the young spirit as it puts forth its 
 pinions in the fair and hopeful morning of life, it 
 must be placed under the kindly and sympathising 
 agency of Genius — heaven-inspired and hallowed — 
 or there is no certainty that its aspirations will not 
 die away in the routine of formal tuition, or spend 
 themselves in the animal propensities that coexist 
 
 r r .. - 
 
 
 with it. Teachers must be men of genius. \ They 
 must be men inspired. The Divine Idea of a Man 
 must have been unfolded from their being, and be a 
 living presence. Philosophers, and Sages, and Seers, 
 
xliv 
 
 INTRODUCTION. 
 
 — the only real men — must come as of old, to the 
 holy vocation of unfolding human nature. Socrates, 
 and Plato, and the Diviner Jesus, must be raised up 
 to us, to breathe their wisdom and will into the 
 genius of our era, to recast our institutions, remould 
 our manners, and regenerate our men. Phil osop hy 
 and Religion, descending from the regions of cloudy 
 speculation, must thus become denizens of our com¬ 
 mon earth, known among us as friends, and uttering 
 their saving truths through the mouths of our little 
 ones. Thus shall our being be unfolded. Thus the 
 Idea of a man be reinstated in our consciousness. 
 Thus Jesus be honored among us. And thus shall 
 Man grow up, as the tree of the primeval woods, 
 luxuriant, vigorous — armed at all points, to brave the 
 winds and the storms of the finite and the mutable 
 -— bearing his Fruit in due season. 
 
 Idea of In¬ 
 spiration. 
 
 To fulfil its end, Instruction must be an 
 Inspiration. The true Teacher, like 
 Jesus, must inspire in order to unfold. He must 
 know that instruction is something more than mere 
 impression on the understanding. He must feel 
 it to be a kindling influence; that, in himself alone, 
 is the quickening, informing energy ; that the life and 
 growth of his charge preexist in him. He is to 
 hallow and refine as he tempts forth the soul. He is 
 
INTRODUCTION. 
 
 xlv 
 
 to inform the understanding, by chastening the appe¬ 
 tites, allaying the passions, softening the affections, 
 vivifying the imagination, illuminating the reason, 
 giving pliancy and force to the will; for a true un¬ 
 derstanding is the issue of these powers, working 
 freely and in harmony with the Genius of the soul, 
 conformed to the law of Duty. He is to put all the 
 springs of Being in motion. And to do this, he 
 must be the personation and exampler of what 
 he would unfold in his charge. Wisdom, Truth, 
 Holiness, must have preexistence in him, or they will 
 not appear in his pupils. These influence alone in the 
 concrete. They must be made flesh and blood in him, 
 to reappear to the senses, and reproduce their like. — 
 And thus shall his Genius subordinate all to its own 
 force. Thus shall all be constrained to yield to its 
 influence ; and this too, without violating any Law, 
 spiritual, intellectual, corporeal — but in obedience 
 to the highest Agency, co-working with God. Under 
 the melting force of his Genius, thus employed, Mind 
 shall become fluid, and he shall mould it into Types 
 of Heavenly Beauty. His agency is that of mind 
 leaping to meet mind ; not of force acting on op¬ 
 posing force. The Soul is touched by the live coal 
 of his lips. A kindling influence goes forth to in¬ 
 spire ; making the mind think ; the heart feel ; the 
 pulse throb with his own. Ho arouses every faculty. 
 
 VOL. I. E 
 
xivi 
 
 INTRODUCTION. 
 
 He awakens the Godlike. He images the fair and 
 full features of a Man. And thus doth he drive at will 
 the drowsy Brute, that the Eternal hath yoked to 
 the chariot of Life, to urge man across the Finite! 
 
 Hallowed 
 
 Genius, 
 
 To work worthily in the ministry of In¬ 
 struction, requires not only the highest 
 Gifts, but that these should be refined by Holiness. 
 This is the condition of spiritual and intellectual 
 clearness. This alone unfolds Genius, and puts Na¬ 
 ture and Life to their fit uses. “ If any man will know 
 of the Doctrine, let him do the will of my Father,” 
 said Jesus; and he, who does not yield this obedience, 
 shall never shine forth in the true and full glory of his 
 nature. 
 
 - ,. , Yet this truth seems to have been lost 
 
 Quenching ot 
 
 sight of in our measures of Human 
 Culture. We incumber the body by the gluts of the 
 appetites ; dim the senses by self-indulgence ; abuse 
 nature and life in all manner of ways, and yet dream 
 of unfolding Genius amidst all these diverse agen¬ 
 cies and influences. We train Children amidst all 
 these evils. We surround them by temptations, 
 which stagger their feeble virtue, and they fall too 
 easily into the snare which we have spread. Con¬ 
 cupiscence defiles their functions; blunts the edge 
 
INTRODUCTION. 
 
 xlvii 
 
 of their faculties; obstructs the passages of the soul 
 to the outward, and blocks it up. The human body, 
 the soul’s implement for acting on Nature, in the 
 ministry of life, is thus depraved ; and the sou-1 falls 
 an easy prey to the Tempter. Self-Indulgence too 
 soon rings the knell of the spiritual life, as the omen 
 of its interment in the flesh. It wastes the corporeal 
 functions ; mars the Divine Image in the human form ; 
 estranges the affections ; paralyzes the will; clouds 
 the intellect; dims the fire of genius; seals con¬ 
 science, and corrupts the whole being. Lusts en¬ 
 trench themselves in the Soul; unclean spirits and 
 demons nestle therein. Self-subjection, self-sacrifice, 
 self-renewal are not made its habitual exercises, and 
 it becomes the vassal of the Body. The Idea of 
 Spirit dies out of the Consciousness; and Man is 
 shorn of his glories. Nature grows over him. He 
 mistakes Images for Ideas, and thus becomes an Idol¬ 
 ater. He deserts the Sanctuary of the Indwelling 
 Spirit, and worships at the throne of the Outward. 
 
 Means of Our pl ans °f influence, to be successful, 
 must become more practical. We must 
 be more faithful. We must deal less in abstractions; 
 depend less on precepts and rules. We must fit the 
 soul for duty by the practice of duty. We must 
 watch and enforce. Like unsleeping Providence, we 
 
xlviii 
 
 INTRODUCTION. 
 
 must accompany the young into the scenes of temp¬ 
 tation and trial, and aid them in the needful hour. 
 Duty must sally forth an attending Presence into the 
 work-day world, and organize to itself a living body. 
 It must learn the art of uses. It must incorporate 
 itself with Nature. To its sentiments we must give a 
 Heart. Its Ideas we must arm with Hands. For it 
 ever longs to become flesh and blood. The Son of 
 God delights to take the Son of Man as a co-mate, 
 and to bring flesh and blood even to the very gates of 
 the Spiritual Kingdom. It would make the word 
 Flesh, that it shall be seen and handled and felt. 
 
 Spiritual 
 
 Culture. 
 
 The Culture, that is alone worthy of Man, 
 and which unfolds his Being into the 
 Image of its fulness, casts its agencies over all things. 
 It uses Nature and Life as means for the Soul’s 
 growth and renewal. It never deserts its charge, 
 but follows it into all the relations of Duty ; at 
 the table it seats itself, and fills the cup for the 
 Soul; caters for it; decides when it has enough; 
 and heeds not the clamor of appetite and desire. It 
 lifts the body from the drowsy couch ; opens the eyes 
 upon the rising sun; tempts it forth to breathe the 
 invigorating air; plunges it into the purifying bath ; 
 and thus whets all its functions for the duties of the 
 coming day. And when toil and amusement have 
 
INTRODUCTION. 
 
 xlix 
 
 brought weariness over it, and the drowsed senses 
 claim rest and renewal, it remands it to the restor¬ 
 ing couch again, to feed it on dreams. Nor does it 
 desert the Soul in seasons of labor, of amusement, 
 of study. To the place of occupation it attends it, 
 guides the corporeal members with skill and faith¬ 
 fulness ; prompts the mind to diligence; the heart to 
 gentleness and love; directs to the virtuous associate ; 
 the pure place of recreation ; the innocent pastime. 
 It protects the eye from the foul image ; the vicious 
 act; the ear from the vulgar or profane word; the 
 hand from theft; the tongue from guile ; — urges to 
 cheerfulness and purity ; to forbearance and meek¬ 
 ness; to self-subjection and self-sacrifice; order and 
 decorum ; and points, amid all the relations of duty, 
 to the Law of Temperance, of Genius, of Holiness, 
 which God hath established in the depths of the 
 
 B 'j • ,■ ■ ' v 
 
 Spirit, and guarded by the unsleeping sentinel of 
 Conscience, from violation and defilement. It re¬ 
 news the Soul day by day. 
 
 Seif-Appre Man’s mission is to subdue Nature; to 
 hold dominion over his own Body; and 
 use both these, and the ministries of Life, for the 
 growth, renewal, and perfection of his Being. As 
 did Jesus, he must overcome the World, by passing 
 through its temptations, and vanquishing the Tempter. 
 
I 
 
 INTRODUCTION. 
 
 But before he shall attain this mastery he must ap¬ 
 prehend himself. In his Nature is wrapt up the 
 problem of all Power reduced to a simple unity. The 
 knowledge of his own being includes, in its endless 
 
 t 
 
 circuit, the Alphabet of all else. It is a Universe, 
 wherein all else is imaged. God — Nature — are the 
 extremes, of which he is the middle term, and through 
 his Being flow these mighty Forces, if, perchance, he 
 shall stay them as they pass over his Consciousness, 
 apprehend their significance — their use — and then 
 conforming his being to the one; he shall again con¬ 
 form the other to himself. 
 
 Yet, dimmed as is the Divine Image in 
 Man, it reflects not the full and fair 
 Image of the Godhead. We seek it 
 
 Childhood a 
 Type of the 
 Godhead. 
 
 alone in Jesus in its fulness ; yet sigh to behold it 
 with our corporeal senses. And this privilege God 
 ever vouchsafes to the pure and undefiled in heart; for 
 he ever sends it upon the earth in the form of the 
 Child. Herein have we a Type of the Divinity. 
 Herein is our Nature yet despoiled of none of its 
 glory. In flesh and blood he reveals his Presence 
 to our senses, and pleads with us to worship and 
 revere. 
 
 Misapprehension 
 of Childhood. 
 
 Yet few there are who apprehend the 
 significance of the Divine Type. Child- 
 
INTRODUCTION. 
 
 li 
 
 hood is yet a problem that we have scarce studied. 
 It has been and still is a mystery to us. Its pure 
 and simple nature; its faith and its hope, are all 
 unknown to us. It stands friendless and alone, plead¬ 
 ing in vain for sympathy and aid. And, though 
 wronged and slighted, it still retains its trustingness , 
 still does it clino; to the Adult for renovation and 
 light. —But thus shall it not be always. It shall be 
 apprehended. It shall not be a mystery and made 
 to offend. “ Light is springing up, and the day¬ 
 spring from on high is again visiting us.” And, 
 as in times sacred to our associations, the Star led 
 the Wise Men to the Infant Jesus, to present their 
 reverent gifts, and was, at once, both the herald and 
 the pledge of the advent of the Son of God on the 
 earth; even so is the hour approaching, and it lin¬ 
 gers not on its errand, when the Wise and the 
 Gifted, shall again surround the cradles of the New 
 Born Babe, and there proffer, as did the Magi, 
 their gifts of reverence and of love to the Holiness 
 that hath visited the earth, and shines forth with a 
 celestial glory around their heads; — and these, pon¬ 
 dering well, as did Mary, the Divine Significance, 
 shall steal from it the Art — so long lost in our Con¬ 
 sciousness— of unfolding its powers into the fulness 
 of the God. 
 
lii 
 
 INTRODUCTION. 
 
 Renovation of 
 Nature. 
 
 And thus Man, repossessing his Idea, shall 
 conform Nature to himself. Institutions 
 
 shall bear the fruits of his regenerate being. They 
 shall flourish in vigor and beauty. They shall cir¬ 
 culate his Genius through Nature and Life, and 
 repeat the story of his renewal. 
 
 Say not that this Era is distant. Verily, 
 it is near. Even at this moment, the 
 
 Human 
 
 Renewal. 
 
 heralds of the time are announcing its approach. 
 Omens of Good hover over us. A deeper and ho¬ 
 lier Faith is quickening the Genius of our Time. 
 Humanity awaits the hour of its renewal. The reno¬ 
 vating Fiat has gone forth, to revive our Institutions, 
 and remould our Men. Faith is lifting her voice, 
 and, like Jesus near the Tomb of Lazarus, is uttering 
 the living words, “ I am the Resurrection and the 
 Life, and he that Believeth, though dead in doubts 
 and sins, shall be reassured of his Immortality, and 
 shall flourish in unfading Youth! I will mould Na¬ 
 ture and Man according to my Will. I will trans¬ 
 figure all things into the Image of my Ideal.” — And 
 by such Faith, and such Vision, shall Education 
 work its mission on the Earth. Apprehending the 
 Divine Significance of Jesus — yet filled with the 
 assurance of coming Messiahs to meet the growing 
 nature of Man — shall inspired Genius go forth to 
 
INTRODUCTION. 
 
 liii 
 
 renovate his Era; casting out the unclean spirits and 
 the demons that yet afflict the Soul. And then shall 
 Humanity, leaving her infirmities, her wrongs, her 
 sufferings, and her sins, in the corrupting grave, re¬ 
 appear in the consciousness of Physical Purity; 
 Inspired Genius; and Spotless Holiness. Men shall 
 be one with God, as was the Man of Nazareth. 
 

CONVERSATIONS. 
 
RECORD 
 
 OF 
 
 CONVERSATIONS ON THE GOSPELS. 
 
 View of Mr. Aleott and the Children conversing. 
 
 CONVERSATION I. 
 
 IDEA OF SPIRIT. 
 
 EVIDENCE OF CONSCIOUSNESS. 
 
 Introduction. — Method. — Sentiment of Spirit. 
 
 I. Metaphysical and Psychological Facts. 
 
 1. Testimony of External Senses, — Their Office; Fruits. 
 
 2. Testimony of Internal Senses, — Their Office ; Intuition of Spirit; Analy¬ 
 sis of Functions and Offices ; Terms. 
 
 Introduction. 
 
 Mr. Alcott. We are now going to speak 
 of the Life of Christ. If any of you are 
 interested to understand how Jesus came into this 
 world ; and lived; and acted ; and went back to God ; 
 
 1 
 
2 
 
 RECORD OP CONVERSATIONS. 
 
 Method. 
 
 and will try to give me your whole attention, and not 
 let your minds wander, you may hold up your hands. 
 
 (Many did so.) 
 
 Some of you, most of you, will sometimes let your 
 thoughts wander ; but you will all try, I hope, to keep 
 them as steady as possible ; for only by doing so, can 
 we have interesting conversations. The best thoughts 
 do not lie on the surface of our minds. We have to 
 dive under for them, like pearl fishers. This morning 
 I am going to ask some questions, that I may prove to 
 you, by your own answers to them, that you are all, 
 every one of you, capable of thinking on this subject ; 
 and of having thoughts come from your minds, which 
 will interest all, — teaching yourselves to know your¬ 
 selves, and teaching me. 
 
 We are going, all of us, to study the life of 
 Jesus, the Christ. As often as it is studied, it 
 is better understood, and suggests new thoughts. I. do 
 not know all I am going to say, for I shall have new 
 thoughts, that I never had before. Still less do you know 
 all you are going to say ; for you have not thought so 
 much of the subject as I have. But if we will all think, 
 and all say what we think, not repeating the words and 
 thoughts of others, we shall teach each other. 
 
 Charles. But sometimes several of us will have the 
 same thought, of ourselves. 
 
 M r. Alcott. Then you can say so, and there will 
 be no repetition. 
 
 The Recorder then said, that she was 
 going to keep a record of the conversations, 
 not of the same kind as before, when she was making 
 a picture of the school; but, in the first place, to pre¬ 
 serve Mr. Alcott’s thoughts, as far as they were express¬ 
 ed ; and, in the second place, to preserve their thoughts, 
 when they seemed sincere. (See Note 1, in the Ap¬ 
 pendix.) 
 
IDEA OF SPIRIT. 
 
 3 
 
 (All expressed great pleasure in the coming les¬ 
 sons ,— were very ready to promise attention ; 
 and seemed perfectly to understand what was 
 meant by sincere conversation.') 
 
 Mr. Alcott. Now, when I ask a question, each one 
 may think of an answer to it, and as soon as he has one, 
 hold up his hand. I shall then ask any one I please to 
 speak ; perhaps I shall ask every one to give an answer 
 to some of my questions, so that I may compare your 
 answers. Let no one speak without I ask him, but only 
 hold up his hand. 
 
 (Jlfter a pause, during which there was a pro- 
 . found silence of expectation on the part of the 
 children ;) 
 
 Mr. Alcott asked ; Have you a clear feel- 
 
 instinct and Sen- p idea, of something, which is not your 
 timent oi tepint. 5 a 3 j 
 
 body, which you never saw, but which is, 
 — which loves, which thinks, which feels? 
 
 (Jill gradually held up their hands.) 
 
 Now what are your proofs ? 
 
 (Many hands fell.) 
 
 Those who have proofs may answer in turn. 
 
 , . , Lemuel. I am sure of it, but I do not 
 
 Metaphysical and 1 
 
 Psychological ktlOW why. 
 
 Evidence. . T 1 i i 
 
 Alexander. 1 have heard you say so. 
 
 Mr. Alcott. You haVe trusted to me? Well! that 
 
 is faith in testimony. 
 
 William C. I cannot prove it, but I feel it. 
 
 Mr. Alcott. You and Lemuel have the evidence of 
 consciousness. You cannot think otherwise. 
 
 George K. I thought of my mind as my proof. 
 Andrew. I thought of my conscience ; when I do 
 right I feel that I have one. 
 
 William B. I thought and I felt. That is Spirit. 
 Charles. I felt your question working within me> 
 and that was my proof. 
 
4 
 
 RECORD OF CONVERSATIONS. 
 
 Edward B. Conscience is my proof. I feel when I 
 do right and wrong, and that is my soul. 
 
 Lucy. I have proof, but I cannot express it. 
 
 Emma. I knew before I was asked. 
 
 Mr. Alcott. It is a sentiment with you and Lucy. 
 Jo si ah. Self-government.* 
 
 Edward J. Conscience. 
 
 (Some other answers were repetitious .) 
 
 * The reader may be struck with the fact of a child of six 
 years of age giving self-government, as a proof of the existence 
 of spirit independent of matter. 
 
 This hoy undoubtedly owes much to nature, but the measure 
 cannot easily be determined, because his education, thus far, had 
 been admirable. I refer to the training of the mind and moral 
 nature, and to nothing more outward; for he was not so 
 much advanced as many others in the mechanical faculty of 
 reading and writing ; he was backward in arithmetic, and in 
 those things in which there is often a very deceptive precocity ; 
 and, in general, he evinced no extraordinary ardor to acquire. 
 He had always been exclusively under the instruction of his 
 mother, whose principles and methods, as far as Mr. Alcott 
 has been able to discover, Avere singularly in unison with his 
 own. His eye had been educated by pictures ; his mind culti¬ 
 vated by self-inspection, and conscientious stimulus, and his taste 
 for beauty met and sympathised with. His mother had read to 
 him a great deal, and taught him the use of words by conversa¬ 
 tion with herself, in which he peculiarly delighted, but which he 
 could not enjoy much, except with the grown up and the gentle, 
 on account of a natural impediment in his speech. It is also 
 worthy of remark, that ihe only books, which he had ever been 
 induced to read by himself, were Gallaudet’s Books of the Soul, 
 in which, in fact, he learned to read. He had, however, in his 
 memory a good deal of poetry, learned by rote, and he w as in the 
 habit of dictating, himself, a sort of measured, unrhymed com¬ 
 position which he called poetry, the subject of which was general¬ 
 ly the beauty of nature, and which always expressed religious 
 feeling. Rec. 
 
5 
 
 IDEA OF SPIRIT. 
 
 Mr. Alcott. So you all think there is something, 
 which is not body. 
 
 But have you seen it; who has seen con- 
 
 Testimony of . , » 
 
 the External Science . 
 
 Senses ‘ (All made the negative sign.) 
 
 Then your eyes, it seems, did not tell you of this 
 being, which is not body. 
 
 {All shook their heads.) 
 
 Nor your ears ? 
 
 George K. I have heard my father and mother talk 
 about conscience with my ears, and so I believed it was.* 
 
 * This child had been in the school a year, without often 
 speaking. Evidently unused to having his intellect addressed, 
 he had only been remarkable for,his faithfulness, and the ex¬ 
 pression of sentiment, that glowed in his face, whenever an inter¬ 
 esting subject was under discussion. He was always very at¬ 
 tentive, yet when Mr. Alcott asked him a question that required 
 words in answer, all his soul flew into his face, but he was dumb ; 
 and Mr. Alcott would generally say, well, it is no matter, I see 
 how you feel; to which the child would reply, with a look of 
 gratitude. It was evident that his mind was not idle; for he 
 constantly seemed full of attention, and intelligence, and he al¬ 
 ways expressed himself by a silent vote, when a question was to 
 be answered by raising the hand. From this day, in which his 
 tongue was for the first time loosed, he became one of our most 
 ready speakers, and in some departments of thought was always 
 remarkably lucid. 
 
 I have been thus particular, because I think that, in this in¬ 
 stance, Mr. Alcott’s sagacity is strikingly proved, and his exam¬ 
 ple of patient waiting is worthy of consideration. If George’s 
 parents had felt the uneasy ambition of seeing immediate effects 
 produced ; and thus lost their confidence in Mr. Alcott, as many 
 others have done, because he would not force a mind, whose 
 progress was real in its own way ; he would not have come the 
 second year, but have carried into another school the flower of 
 the seed Mr. Alcott had planted ; — a thing which has not un- 
 Irequently been done, as Mr. Alcott has painfully felt. Rec. 
 
 1 * 
 
6 
 
 RECORD OF CONVERSATIONS. 
 
 Mr. Alcott. What believed ? your ears ? or was it 
 the conscience within you that understood what your 
 father and mother meant by conscience ? - 
 
 George K. Yes, that was the way. But our ears 
 do a little good. 
 
 Mr. Alcott. Yes, the spirit uses the organs of 
 sense, though it is something else than these organs. 
 (See Note 2.) 
 
 Edward B. It only seems as if our senses them¬ 
 selves saw, and heard, and smelled ; but it is the mind 
 which is really doing those things with the eyes and 
 ears for its instruments. (See Note 8.) 
 
 Mr. Alcott. Now in all this, what are 
 
 temai Senses Ex 'y° ur senses a ^ ter * What is it, that this 
 something within you wants, when it uses 
 your eyes, ears, and other organs of sense ; what does 
 it go out after ? 
 
 John D. When we use our tongue, the spirit goes 
 after our food. 
 
 Lemuel. When we look, it wants something to see ; 
 and when we listen, it wants something to hear; and 
 when we taste, it wants something to eat and drink. 
 
 Alexander. When we look, the spirit comes to 
 help. 
 
 Welles. When we hear, the spirit is after instruc¬ 
 tion. 
 
 - Charles. The senses are a kind of feelers, to show 
 forth what the spirit within wants. (See Note 4.) 
 
 Mr. Alcott. When you see an infant, you observe 
 that its little body is full of motion. It seems to be 
 constantly seeking after something. Do you think the 
 spirit within it feels, and tries to express its feelings 
 and wants through the senses ? 
 
 Charles assented. 
 
IDEA OF SPIRIT. 
 
 7 
 
 Emma. The spirit goes out through the senses after 
 outward things. 
 
 Mr. Alcott. After what outward things ? 
 
 {Emma did not answer .) 
 
 Mb. Alcott. Josiah, what is your answer r 
 
 Josiah. My mind sees through my eyes. 
 
 Edward J. The spirit comes out to see and hear. 
 
 Hales. My mind sees with my eyes. 
 
 Joseph. The senses are to help keep the mind good 
 and the body good.* 
 
 Mr. Alcott. Do they always keep all good ? 
 
 Joseph. When we let them. 
 
 Mr. Alcott. What hinders them sometimes ? 
 
 Joseph. Anger. 
 
 Mr. Alcott. What lets them make us good at 
 other times ? 
 
 Joseph. Love. (See Note 5.) 
 
 John D. When a baby goes into his mind to feel, 
 he feels after wisdom and goodness. 
 
 Mr. Alcott. The infant goes inward, then, for 
 wisdom and goodness ; and outward for food for the 
 body, and for knowledge ? 
 
 Andrew. When we have done right, the spirit 
 comes out in our eyes ; and when we have done wrong, 
 it conies out and makes us ashamed to show our face. 
 (See Note 6.) 
 
 William B. The senses are made so that your 
 spirit, and soul, and mind, may get knowledge, and be 
 kept alive ; for if you had no senses you could not be 
 very wise ; and you need the senses to communicate to 
 others, what you gain from the use of your senses. 
 
 * This child is deaf. His seat was always close by Mr. Alcott, 
 and he fixed his eyes always on Mr. Alcott’s lips, and then would 
 follow his eye to the speaker among the children. Sometimes 
 Mr. Alcott would tell him what the children said. His remarks 
 are very characteristic throughout. Rrc. 
 
8 
 
 RECORD OF CONVERSATIONS. 
 
 Mr. Alcott. Where does life come from, William ? 
 
 William B. From the spirit. 
 
 Mr. Alcott. Your answer implies that life comes 
 from without, through the senses ; for you speak of the 
 spirit’s being kept alive by them, as if there was some¬ 
 thing that came from objects of sense to keep it alive. 
 
 William B. Oh, I do not mean that ; I mean that 
 one person, by means of the senses, is able to keep alive 
 the spirit of others. 
 
 Edward B. I think the spirit goes into 
 Senses.° ftlie the eyes, ears, &c. after knowledge. But I 
 think the soul would have some wisdom, 
 even if we had no senses at all,—were blind, deaf, and 
 all. (See Note 7.) 
 
 William B. I think people who had no senses 
 might be good, but could not be very wise. 
 
 Mr. Alcott. What is wisdom ? 
 
 (A pause.) 
 
 Does not wisdom stand for all that the spirit gets from 
 itself? The senses gain knowledge of outward things; 
 the spirit feels, judges of, disposes, uses, this knowledge, 
 and makes it an instrument, and this is wisdom, is it 
 not ? Is not this the distinction ? 
 
 Edward B. A person who has great knowledge has 
 greater means, sometimes, of being bad and unwise. 
 
 Mr. Alcott. Do you remember the two trees in 
 Paradise ? the tree of knowledge and the tree of life — 
 of wisdom perhaps ? 
 
 Lucy. We ought to have some senses to 
 Internal Senses, tell us when we do right, and how. 
 
 Lucia. There are senses in the spirit for 
 
 that ! 
 
 Mr. Alcott. What other senses have we but the 
 body’s senses ; what are the names of the spirit’s senses ? 
 
IDEA OF SPIRIT. 
 
 9 
 
 George K. The mind has senses, which it puts into 
 the body’s senses. 
 
 Mr. Alcott. Has the mind any other senses than 
 those which it puts into the body’s five senses ? 
 
 George K. Yes : a sense of aood. 
 
 J u 
 
 Mr. Alcott. Has the mind a sense about right and 
 wrong ? 
 
 Several. Yes; conscience. 
 
 Mr. Alcott. How many of you have this inward, 
 this spiritual sense of right and wrong ? 
 
 {Apause.) (See Note 8.) 
 
 Mr. Alcott. Yesterday one of the boys behaved 
 wrong and was punished. When he came into school, 
 yesterday morning, his eyes looked large and bright. 
 When he comes into school to-day, his eyes are half 
 shut; why is this ? 
 
 Several. Conscience. 
 
 The Rest. The spirit’s senses. 
 
 Welles. Shame is one of the spirit’s senses. (See 
 Note 9.) 
 
 Mr. Alcott. The boy I have been speaking of may 
 rise and show himself. 
 
 (Several rose.) 
 
 Well ! I thought of one ; but conscience, it seems, has 
 thought of many more. 
 
 Lucy and others exclaimed. The spirit’s senses. 
 
 Mr. Alcott. Such of you then, as think 
 Spirit ." 11 ° f there is something within you which is no 
 part of your body, but which moves your 
 body, acts in it, and is better than your body, and your 
 body lives upon it, may hold up your hands. 
 
 (All held up hands.) 
 
 How many think a good name for this is 
 
 Analysis of : rl j 
 
 Spirit. niiuu, 
 
 (Several held up hands.) 
 
 or soul, or God, or intellect, or conscience, or spirit ? 
 
10 
 
 RECORD OF CONVERSATIONS. 
 
 (Most agreed upon God as the best name. One said 
 Spirit was the best ; another said God and Spirit 
 were the same.) 
 
 Mr. Alcott. I prefer the word Spirit. And soon we 
 shall begin to talk of a particular Spirit that came into 
 the world and took a body ; and acted in the world ; 
 and we shall inquire what became of it when it left the 
 world. What Spirit are we going to talk about ? 
 
 All. Jesus Christ. 
 
 Mr. Alcott. How many of you will always know 
 hereafter what I mean by the word spirit, when I use it ? 
 (t dll held up their hands.) 
 
 Andrew. I think the word conscience would be a 
 better word than spirit. (See Note 10.) 
 
 Mr. Alcott. Conscience is spirit acting 
 on duty ; Mind is spirit thinking ; Heart is 
 spirit loving; Soul is spirit feeling ; Sense 
 is spirit inquiring into the external world ; Body is the 
 instrument and organ of spirit. The action of these is 
 divided between consciousness and conscience. 
 
 Functions of 
 Spirit. 
 
CONVERSATION II. 
 
 - . _ c 
 
 TESTIMONY OF NATURE AND SCRIPTURE TO SPIRIT. 
 
 NATURE AND SCRIPTURE. 
 
 Idea of Spirit. 
 
 II. Analogical Evidence. 
 
 1. Physiological Facts. — Reproduction and growth ; light and shade; incu- 
 bation and birth ; budding and efflorescence ; fountain and stream. 
 
 2. Psychological Facts. — Birth and death; renovation and decay; sense of 
 imperfection; standard of perfection in conscience ; idea of absolute .and 
 derivative being. 
 
 3. Historical Facts. — Record of spirit, or Scripture ; General Preface to the 
 Gospels from the Sacred Text; credibility of witnesses; authenticity 
 of the Gospel Record; sum of results. 
 
 Mr. Alcott. What was the conclusion 
 Idea of Spmt. tQ w j 1 j c j 1 we came, after the conversation 
 
 of Wednesday last ? 
 
 Several. That there was a Spirit. 
 
 Mr. Alcott. Did each of you conclude and feel it 
 proved in your own heart , that there is a Spirit r 
 (All held up hands.) 
 
 Mr. Alcott. What do you understand by an in¬ 
 ward proof of Spirit ? 
 
 Charles. What one feels, and thinks. 
 
 Mr. Alcott. Are there outward evidences 
 of Spirit ? 
 
 Charles. Actions, any actions, outward 
 actions, an earthquake, the creeping of a 
 worm. 
 
 George K. Moving, the creeping of a baby. 
 Lemuel. The moving of a leaf, lightning. 
 
 Analogical 
 
 Evidence. 
 
 Physiological 
 
 Facts. 
 
12 
 
 RECORD OF CONVERSATIONS. 
 
 Andrew. A waterfall, a rose. 
 
 Frank. Walking. 
 
 Samuel R. A tree. 
 
 Edward C. A star. ’ 
 
 Susan. The sun. 
 
 George B. A steam engine. 
 
 Mr. Alcott. Where does the spirit work in that r 
 George B. In the men that work it. 
 
 Charles. No ; in the steam. 
 
 Edward J. In the machinery, and the steam, and 
 the men, and all. 
 
 Mr. Alcott. You perceive then what I mean.by 
 outward evidence of spirit ? 
 
 Charles. Things, external nature. 
 
 Mr. Alcott. And this will be our subject in part 
 to-day. 
 
 Mr. Alcott. Do smaller things prove 
 and'G*rowth°° greater things, or greater things smaller 
 things ? How many do not understand me ? 
 
 (Several held up their hands.) 
 
 Does an acorn prove there has been an oak, or an oak 
 prove there has been an acorn ? 
 
 (Some said one and some the other , as they did 
 also to the next question.) 
 
 Mr. Alcott. Which was first in time, an acorn or 
 an oak ? 
 
 George K. Sometimes one is first and sometimes 
 the other. In the woods, oaks grow up wild ; and you 
 can plant acorns and have oaks. 
 
 Samuel R. I think God made oaks first, and all the 
 other oaks there have ever been, came from the acorns 
 of those first oaks. 
 
 % 
 
 Mr. Alcott. Does light prove darkness, 
 ° or darkness light r 
 
 Several. Each proves the other. 
 
NATURE AND SCRIPTURE. 
 
 13 
 
 Mr. Alcott. Can nothing prove something ? 
 
 All. No. 
 
 Mr. Alcott. But darkness is mere absence of light. 
 Is darkness any thing to your spirit ? 
 
 Several. No. 
 
 Charles. I think darkness is something. 
 
 Mr. Alcott. Is darkness any thing to your senses ? 
 Andrew. No ; it only seems so. 
 
 Mr. Alcott. What does it seem to be ? 
 
 Andrew. It is the shadow of light. 
 
 Incubation and 
 Birth. 
 
 P0* 
 
 30 
 
 foretel the 
 
 Mr. Alcott. Does the eg< 
 chick, or the chick the egg ? 
 
 (They first said one, and then the other, and 
 then both, and some referred to God who could 
 make either.) 
 
 Mr. Alcott. Which has most mean 
 florescence. mg, a bud 01 a flowei . 
 
 Several. A flower. 
 
 Susan. A bud, because it is going to be a flower, 
 and makes you think of it. 
 
 Edward J. Perhaps the bud will be picked. 
 
 Mr. Alcott. Accidents are always excepted. 
 
 (He then asked like questions about many things, 
 amonec the rest a brook and the ocean , the cradle 
 and the grave, and similar answers were returned. 
 He remarked that their answers showed which 
 minds were historical and which were analytic. 
 He then went on :) 
 
 Which is the superior, spirit or body ? 
 
 Psychological Facts. . ~ . . 
 
 All. Spirit. 
 
 Mr. Alcott. Lemuel, will you give me a reason ? 
 
 VOL. I. 
 
 2 
 
14 
 
 RECORD OF CONVERSATIONS. 
 
 Lemuel. Because the body decays, and the spirit 
 cannot decay ; and the spirit is not seen ; 
 
 Renovation and . . , ... , 
 
 Decay. and when the spirit is gone the body cannot 
 
 do any thing. 
 
 Mr. Alcott. Is it the invisibleness and the unde¬ 
 caying nature of the spirit, which makes it superior, 
 then ? Have you ever seen any perfect visible thing ? 
 George B. Yes ; a rose. 
 
 Mr. Alcott. Did it remain perfect ? 
 
 George B. No. 
 
 Mr. Alcott. What thing is perfect and remains 
 perfect ? 
 
 George K. Jesus’ body was perfect, for it ascended 
 into heaven. 
 
 Mr. Alcott. Is there proof that his body ascended? 
 George K. The Bible says so. 
 
 Charles. The Bible says the disciples saw him 
 ascend. 
 
 Mr. Alcott. Yes, they saw him ascend ; yet not 
 perhaps his body ; — and besides, Jesus’ body suffered 
 pain ; and was it perfect, while it was suffering pain ? 
 (No answer.) 
 
 Can you say that your bodily senses are perfect, 
 that they have never deceived you ? 
 
 (None held up hands.) 
 
 When you look round the world, and see no perfect, 
 visible thing, what do you feel ? 
 
 (No answer.) 
 
 Is there not something within you which 
 
 Sense of Imper- ... ~ , 
 
 fection. measures all imperfection r 
 
 Charles. Yes, the thought of Perfec¬ 
 tion. 
 
 Mr. Alcott. By what do you measure your thought 
 of Perfection? 
 
 Charles. By God. 
 
NATURE AND SCRIPTURE. 
 
 15 
 
 Mr. Alcott. Is the imperfection in the outward 
 world a proof of something perfect within ? 
 
 (No answer.) 
 
 For instance, you tell me that you have seen a person 
 do something wrong: now, what do you make the stand¬ 
 ard ? How do you know it is wrong ? 
 
 Charles. By Reason. 
 
 Lemuel. No ; Judgment judges. 
 
 Edward J. We measure by the spirit. 
 
 Mr. Alcott. What is in the spirit; a sense of— 
 what ? 
 
 Lemuel. A Sense of Good —of Perfection. 
 
 Mr. Alcott. Where is all proof, then ? 
 
 Lemuel. In Conscience and in God. 
 o ~ _ __ Mr. Alcott. And when Jesus utters the 
 
 Standard of Per- 
 
 fection in Consci- divine injunction, “ Be ye Perfect, even 
 as your Father in Heaven is Perfect, 5 ’ he 
 does but reannounce the sentiment of Duty in every 
 conscience, which ever utters the same words. 
 
 Now, do perfect things prove imperfect things, or im¬ 
 perfect things prove perfect things ? 
 
 George K. They prove each other. 
 
 Mr. Alcott. Does your spirit prove there is a God, 
 or because there is a God, must your spirit be ? 
 Charles. Each proves the other. 
 
 r , „,, , Mr. Alcott. All proof then is in God, 
 
 Idea oi Absolute .... 
 
 and Derivative spirit being its own proof, because there 
 Bein°*. 
 
 is more of God in it, than in any thing 
 outward. As an acorn reminds you of an oak, so does the 
 spirit within remind you of God. Your spirits, like the 
 acorns, (if you choose to carry on the figure,) drop off 
 from God, to plant themselves in Time. Once they were 
 within the oak, but they come out individual differing 
 acorns, the seeds of new oaks. The other things men¬ 
 tioned are proofs of the same kind. Spirits are born out of 
 
16 
 
 RECORD OF CONVERSATIONS. 
 
 the Supreme Spirit, and by their power of reproducing 
 spirit, constantly prove their own existence from his 
 existence, and his existence from their own. — That 
 there is a spirit in us all you have proofs, as you have 
 shown. 
 
 There are yet other proofs of spirit, especially, the Life of 
 
 Jesus Christ, which we are going to study. 
 
 Historical Facts. TT . , 1 , 
 
 He took a body and came into the world 
 almost two thousand years before we did. He was seen, 
 and those who saw and knew him,—his friends,— 
 wrote down what he said and did ; and their words 
 make what are called the Gospels. Luke was one of 
 these friends. He began an account of Jesus, — the 
 Gospel of his life, that is, the Good News of his life, — 
 in these words : Mr. Alcott read 
 
 THE GENERAL PREFACE TO THE GOSPELS. 
 
 Mark i. 1. 
 
 Luke i. 1-4. 
 
 A. D. 44. Pro¬ 
 bably written at 
 Jerusalem. 
 
 A. D. 64. 
 Written in 
 Achaia. 
 
 Record of Gospels 1 The beginning of the Gospel of Jesus 
 or Scripture. Christ, the Son of God. 
 
 1 Forasmuch as many have taken in hand to set forth in 
 order a declaration of those things which are most surely 
 believed among us, 
 
 2 Even as they delivered them unto us, which from the 
 beginning were eyewitnesses, and ministers of the word; 
 
 3 It seemed good to me also, having had perfect under¬ 
 standing of all things from the very first, to write unto thee 
 in order, most excellent Theophilus, 
 
 4 That thou mightest know the certainty of those things, 
 wherein thou hast been instructed. 
 
 You perceive that Luke wrote this Gospel — this 
 good news of Jesus Christ — for a particular friend. 
 He had himself learned most of the facts from others, for 
 he was not an eyewitness from the beginning. 
 
 „ „ Now I suppose that you can place entire 
 
 Credibility of 11 J 1 
 
 Witnesses. confidence in these words, which are called 
 
NATURE AND SCRIPTURE. 
 
 17 
 
 the Gospels. You doubtless believe that they have a 
 meaning, all of them, worth finding out ; and you feel 
 sure that they are all true. 
 
 George K. There are some things I think truer. 
 I believe those words, but I am more sure of some 
 things. 
 
 Mr. Alcott. Of what ? 
 
 George K. Why — that the Stove is in the room. 
 (See Note 11.) 
 
 Charles. I do not believe that those words are the 
 same as Luke wrote down. (See Note 12.) 
 
 . , . . „ Mr. Alcott. Luke wrote in Greek : and 
 
 Authenticity of J 
 
 the Gospel Rec- these words are translated. But the Greek 
 words are yet preserved, and those are 
 the very words of Luke, as can be satisfactorily proved ; 
 for great care was taken of so valuable a writing, by 
 - the earliest Christians. 
 
 (Some more conversation ensued on this subject , in 
 which Charles was told that there had been a great 
 deal of dispute concerning these writings in the early 
 ages ; and that it was now an undisputed fact , — 
 except by an individual here and there , —that these 
 writings all belonged to the persons by whom they 
 were said to be written. Jind that this was a subject 
 he might examine for himself when he was older.) 
 (See Note 13.) 
 
 „ ,. You may now tell me what has been the 
 
 Subject. J 
 
 subject of to-day’s conversation. 
 
 Lemuel. Outward Evidences of Spirit. 
 
 Charles. In Nature. 
 
 Others. And in the Gospel. 
 
 Mr. Alcott. And the Evidence for the Gospel 
 Record. 
 
 2* 
 
CONVERSATION .III. 
 
 REVELATION OF SPIRIT IN NATURE AND HUMANITY. 
 
 INSPIRATION. 
 
 Divine Genius of St. John the Evangelist. 
 
 III. Ontological Evidence. 
 
 The Incarnate Word from the Sacred Text. — Inspiration. — Generation of 
 Nature from Spirit. — Idea of Divinity and Creation. — Inspiration of Hu¬ 
 manity.— Animation of Nature. — Inspiration ofScripture. — Idea of Per¬ 
 fect Humanity. — Sense of Human Imperfection. — Difference of Humanity 
 from Divinity. — Likeness of Humanity to Divinity.-—Sense of Perfection 
 in Conscience. — Unity of God and Man. — Spiritual Presence.— Filial 
 Union of Man with God.—Incarnation of Divinity. — Limitations of the 
 Flesh. — Self-Perfectibility. — Subject. — Conclusion. 
 
 Mr. Alcott. Another friend of Jesus, 
 of St. John. who wrote Good .News or his lne, was 
 
 John. His Gospel is very interesting. 
 Pie seemed to understand, how and why Jesus said and 
 did things, better than the other disciples. The others 
 seem to know what he did ; John seems to know why 
 he did it. Jesus loved John especially, — because his 
 spiritual vision was clearer than the rest, perhaps. And 
 this spirituality made him understand Jesus better than 
 the rest did. (See Note 14.) See how he begins his 
 gospel. Mr. Alcott read 
 
 THE INCARNATE WORD. 
 
 A. D. 97. 
 Written at 
 Ephesus. 
 
 John i. 1-5. 
 
 ... 1 In the beginning was the Word, and the 
 
 nspira ion. |y Qr( j wag w ; t jj and tj, e Word was God. 
 
 2 The same was in the beginning with God. 
 
 3 All things were made by him; and without him was 
 not any thing made that was made. 
 
 4 In him was life ; and the life was the light of men. 
 
 5 And the light shineth in darkness; and the darkness 
 comprehended it not. (See Note 15.) 
 
INSPIRATION. 
 
 19 
 
 Now those who have some dim idea of 
 
 Ontological Evi- . , . . , 
 
 dence. what these words mean, may hold up 
 
 their hands. 
 
 (Several did.) 
 
 Now, those who think they have a clear sense of their 
 meaning: 
 
 (Several hands fell.) 
 
 Now, let each who can express it tell what idea these 
 words convey to him. 
 
 „ . „ Josiah. They seemed to me to mean that 
 
 Generation oi 
 
 Nature from there was nothing without God. 
 
 Joseph. Nothing ever would have been 
 without God. 
 
 Edward B. God made every thing that was and 
 would be. 
 
 Augustine. There could be no life without God, 
 for all life comes from God. He is the fountain of life. 
 William B. God is in every tiling. 
 
 George K. God was the first thing, then he made 
 things. If he had not been first, there would have been 
 no other things. 
 
 Charles. God made every thing, is in every thing, and 
 will continue in every thing to the end. (See Note 16.) 
 
 Lucia. There must have been spirit before there 
 was any thing else. There must have been spirit to 
 make the world before there could be any world. 
 
 Alexander. Every thing was God, first. 
 Idea of Divinity -r» -n 
 
 and Creation. William B. Every thing is God, now. 
 
 Josiah. I think all spirits are emble¬ 
 matic of God. Just as images of stone are copies of 
 men’s bodies, so the souls of men are copies of God. I 
 mean all good souls. 
 
 Frank. I think the body is the shadow of the spirit. 
 Lemuel. If, as Josiah says, all good spirits are 
 emblems of God, what must bad spirits be the emblems 
 of? 
 
20 
 
 RECORD OF CONVERSATIONS. 
 
 Mr. Alcott. We will not begin on that subject 
 now, Lemuel. It will come bye and bye. (See Note 17.) 
 
 Lucia. God must have thought within his mind be¬ 
 fore any thing could be made, and it was his thought 
 that shaped things. 
 
 Mr. Alcott. Was his thought the word then ? 
 
 Charles. First there was God; then he thought, 
 then he spoke the thought in a Word ; and so there 
 was a World. 
 
 Mr. Alcott. And did Moses intend to express the 
 same Idea in the account of the Creation: God said let 
 things be — let things come out of me. How many of 
 you have heard the words, “ In him we live, and move, 
 and have our being ? ” 
 
 (All held up hands.) 
 
 When you speak, what goes out of your mouth ? 
 
 John D. Sound. 
 
 Man! ratl0n ° f Mr. Alcott. What makes sound ? 
 Lucia. Spirit. 
 
 Mr. Alcott. What does the spirit make of sounds ? 
 Lucia. Words. 
 
 Mr. Alcott. What action of spirit makes words ? 
 Charles. Thought. 
 
 Mr. Alcott. How many of you think your spirits 
 are God’s breathings ? 
 
 (Several held up hands.) 
 
 And if our spirits should think out, and utter God’s 
 breathings, would our utterance be the Word of God ? 
 
 (Several assented.) 
 
 Was Jesus Christ’s Spirit a pure breathing or inspi¬ 
 ration of God’s Spirit, and may what he said justly 
 be called the pure Inspired Word of God ? 
 
 (All held up their hands.) 
 
 Are our spirits also, the Word of God ; the breathings 
 of God ; an Inspiration of God ? 
 
 (They generally held up hands.) 
 
INSPIRATION. 
 
 21 
 
 And is the Outward World also a Word of 
 
 Animation of , . _ , . „ 
 
 Nature. God;—the Manifestation of God, — God 
 
 in Things ;— the Shadow of God, as Frank 
 said ; an Emblem of God, as Josiah said ? 
 
 ( They held up hands.) 
 
 And besides the word of God within, which is Con¬ 
 science ; and the word of God in the outward world, 
 
 is there also a word here, written out to 
 Inspiration of , . , . . , . 
 
 Scripture. our sense r (laying his hand on the Bible.) 
 
 ( They all held up hands.) (See Note 18.) 
 
 Who was the most perfect Image, Representation, 
 Emblem, Revelation of God ? Who showed forth 
 God most completely ? 
 
 Almost All. Jesus Christ. 
 
 Humanity 5 . 1 Frank. I first thought of Moses. Was 
 he not as good a picture of God as Jesus 
 
 Christ ? 
 
 Josiah. I first thought of the angels. 
 
 Mr. Alcott. And if God revealed himself in Jesus, 
 would he not also in all men ? or was Jesus different 
 from all others ? Had he something within him which 
 you have not ? (See Note 19.) 
 
 (Ml held up hands but Josiah.) 
 
 Sense of Human T T i • t t i i • t 
 
 Inperfection. Josiah. i think I have every thing Jesus 
 
 had, only he had more. 
 
 William B. He had more power. 
 
 Charles. He had more power because he had more 
 
 faith. 
 
 William B. I think all his power flowed out of his 
 love. 
 
 Lucia. We have a great deal in us, but Jesus had 
 more and used it better. 
 
 Mr. Alcott. Yet you all appear to think that you 
 have something within you godlike, spiritual, like Jesus, 
 though not so much, and what is this ? 
 
22 
 
 RECORD OF CONVERSATIONS. 
 
 (Several spoke and said severally ,) 
 
 Spirit. Faith. Goodness. Conscience. 
 
 „ Mr. Alcott. Now, does your spirit 
 
 Difference of 3 J \ 
 
 Humanity from differ in any sense from God’s spirit? 
 Divinity „ 
 
 Each may answer. 
 
 Charles. God made our spirits. 
 
 Mr. Alcott. They differ from His then in being 
 derived ? 
 
 George K. They are not so good. 
 
 William B. They have not so much power. 
 
 Augustine. I don’t think our spirit does differ much. 
 
 Another. God uses his spirit more. 
 
 Charles. God is spirit, we are spirit and body. 
 
 Josiah. He differs from us, as a king’s body differs 
 from ours. A king’s body is arrayed with more beauti¬ 
 ful garments than his subjects. And God’s spirit is 
 arrayed with more goodness than ours. 
 
 Edward B. God’s spirit is a million times larger 
 than ours, and we come out of him, as the drops of the 
 ocean. 
 
 George K. God’s spirit is a great deal larger and 
 has more power. 
 
 Mr. Alcott. You do not mean larger in size of 
 body ? 
 
 George K. No, he has no body. 
 
 ■ TT Mr. Alcott. You seem to think, gene- 
 
 Likeness of Hu- _ 3 ° 
 
 manity to Divin- rally, that the difference of God’s spirit 
 
 and yours is not in kind but degree. 
 
 But now tell me in what conscience and God are 
 
 alike. 
 
 Alexander. God can love and so can we. 
 Franklin. Our consciences are a part of him. 
 William B. God has faith and truth ; we have the 
 same in our spirit as he, only w 7 e do not use them. 
 Recorder. What do you mean by God’s faith ? 
 
INSPIRATION. 
 
 23 
 
 William B. He had faith in his* power to do. 
 Before he created the world he thought he had power 
 to do it. I mean he knew his own power. 
 
 Josiah. The only difference is, God’s spirit is better 
 than ours. 
 
 Mr. Alcott. Is there none of God’s best in us ? 
 Josiah and Frank. Yes. 
 
 Mr. Alcott. Yes - f conscience is the 
 Sense of the Perfect or of God. 
 
 Sense of the 
 Perfect. 
 
 Unity of God 
 and Man. 
 
 Now can you tell in what conscience and 
 God agree, and in what they differ ? 
 
 Several. God is Perfection itself. God and con¬ 
 science are not exactly alike ; there is a difference ; 
 God is still better than conscience. 
 
 Nathan. God’s spirit is better than ours. 
 
 George K. Our spirits are not so large. They 
 have a great deal of power, but not so much as God 
 has, because he uses his power more. 
 
 Mr. Alcott. Do you think God has a conscience ? 
 
 George K. Yes. 
 
 Charles. God is Conscience. 
 
 Several spoke. So I should think. 
 
 Mr. Alcott. Are any of you able to describe any 
 difference between God, who is conscience, you say, 
 and conscience in you ? 
 
 (None spoke.) 
 
 Andrew. Conscience is God within us. 
 
 (There was a slight movement of inattention, and 
 Mr. Mcott said) 
 
 Oh ! what if I should call upon some Spi¬ 
 ritual Power to descend from heaven into 
 visible presence, and take the supervision 
 of you all, and write down in his book what passes 
 within your minds — as our Superintendant cannot do. 
 
 Several. I should like it ! 
 
 Spiritual Pres¬ 
 ence. 
 
24 
 
 RECORD OF CONVERSATIONS. 
 
 Mr. Alcott.# And do you not say that such a Power 
 has descended ? Is not Conscience such a superintend- 
 ant, keeping a record? He is not visible, with a shining 
 countenance and glistening wings, to your body’s eye¬ 
 sight, but is he not to the Spirit within you? 
 
 (They all responded , smilingly .) 
 
 Alexander. Our conscience is God’s Child. 
 
 Augustine. Our conscience is God acting. 
 
 Franklin and Frederic. God has more — and uses 
 it more -—but ours is of the same kind. 
 
 Samuel R. God is better. 
 
 William B. God has more power. 
 
 Mr. Alcott. What is the nature of that power ? 
 
 William B. It is inward — spiritual. 
 
 Lucia. Our consciences are young; God is their 
 Father. 
 
 Mr. Alcott. The parental idea comes 
 Man with God. to your minds. How did Jesus signify . 
 his connexion with God ? 
 
 Edward B. He said God was the Father, and he 
 was the Son. 
 
 Mr. Alcott. Does the relation of father and son 
 express something better, deeper, more spiritual than 
 that of king and subject ? 
 
 (All said yes.) 
 
 Mr. Alcott. Jesus said he was the Son — the child 
 of God. Are we also God’s sons ? 
 
 Augustine. Jesus was God himself. 
 
 Incarnation of Mr * Alcott. Well, explain your meaning. 
 Divinity. Augustine. I mean, God once took a body. 
 
 Mr. Alcott. You all hear Augustine’s answer. Now 
 all rise who think with him. 
 
 (Almost all rose ; but some, with hesitation.) 
 
 Recorder. Suppose you were as good as you could 
 be ; should you think it right to say, your soul was God 
 himself ? 
 
INSPIRATION. 
 
 25 
 
 (John B. rose with some others .) 
 
 Why do not the rest of you think so ; as well as that 
 Jesus Christ is God ? 
 
 Several. It would not be proper to say so, because 
 we are not so good as Jesus. 
 
 John B. I thought you said — suppose our souls 
 were as good as they ought to be ? 
 
 Recorder. I did say so. 
 
 William B. Oh ! before I was born — I think i 
 was a part of God himself. 
 
 Many others. So do I. 
 
 Mr. Alcott. Who thinks his own spirit is the child 
 of God r 
 
 {All held up hands.) 
 
 Now, is God your Father in the same sense that he is 
 the Father of Jesus ? 
 
 (Most held up hands.) 
 
 George K. Jesus was more the Son of God than 
 we are. 
 
 Lemuel. He had more of that same. 
 
 Mr. Alcott. Was Jesus Christ perfect ? 
 
 (All held up hands but two.) 
 
 Charles. Because Jesus had a body, he 
 
 Limitations of . . . /> 
 
 the Flesh. could not be perfect. 
 
 George K. Jesus was not perfect, because he was 
 made by God. God is perfect, because he made him¬ 
 self. 
 
 Mr. Alcott. Then he was imperfect only in that 
 
 he drew his existence from God ? 
 
 George K. Jesus did not make the world, so he 
 
 was not so perfect as God. (See Note 20.) 
 
 Recorder. Which do you think is the greater 
 
 work ; to make a' spirit pure and perfectly good ; or to 
 % 
 
 make an outward world ? 
 
 VOL. i. 
 
 3 
 
26 
 
 RECORD OF CONVERSATIONS. 
 
 George K. It would.be harder to make a world. 
 
 Mr. Alcott. Would it be harder to make a mate¬ 
 rial world than a spiritual world ? and which is the 
 best ? 
 
 George K. The spiritual world is the best. But I 
 
 am sure I could not make a world — and I could- 
 
 (He stopped.) 
 
 Recorder. Could you be perfect ? 
 
 (He still paused.) 
 
 Mr. Alcott. So you think it would be hard to 
 manage the earth and rocks and marble, mountains and 
 ocean. 
 
 George K. Yes ; for I know I could not 
 
 Self-Perfection. . . . , , . „ x . , 
 
 in any way make a world ; but if I tried 
 as hard as I could, and tried all the time, I could be 
 perfect. I know it is very hard to be perfect — to love 
 all the time and never be angry and never do wrong ; 
 but we can —we ought to be perfect, and so we can be. 
 It would be necessary to be perfect in the first place, to 
 make a world. It was because Jesus was perfect he 
 could work miracles. (See Note 21.) 
 
 Mr. Alcott. Could you work miracles, if you were 
 perfect ? 
 
 George K. If I was perfect I could. It is the spirit 
 that makes bodies, and if my spirit was perfect it would 
 know all that spirit could do, and how to do it. 
 
 Mr. Alcott. Do you know how Jesus worked a 
 miracle—cured the withered arm, for instance ? 
 
 George. I suppose he told the man’s spirit to go 
 into his arm, and make it what it ought to be. 
 
 Mr. Alcott. Make bones and muscles whole ? 
 
 George. Yes ; the spirit makes bodies — made them 
 in the first place. 
 
 Recorder. So, if your spirit was perfected, you 
 think you could make a whole world ? 
 
 George K. Oh yes, easily. 
 
INSPIRATION. 
 
 27 
 
 Recorder. Was it Jesus’ spirit that made the bones 
 and muscles of that withered arm whole, or the man’s 
 own spirit ? 
 
 George. It was the man’s own spirit. 
 
 Mr. Alcott. How could he command the man’s 
 spirit ? 
 
 Frank. I suppose he made him feel faith. 
 
 „ ,. Mr. Alcott. What have we been talking 
 
 Subject. ...... 
 
 about this morning r 
 ( They severally answered) 
 
 The Spirit. Spirit in God. Spirit in Christ. Spirit 
 in Ourselves. 
 
 Mr. Alcott. The subject is the Revelation of 
 Spirit in the Inspired Word — in God, Man, and Na¬ 
 ture. (See Note 22.) 
 
 „ , . And we have now come to several conclu- 
 
 Conclusion. . . . 
 
 sions : 1. 1 hat we have a Spirit. 2. 1 hat 
 there is a Spirit greater and better than ours. 3. That 
 our Spirit is of the same kind as that greater and better 
 One. 4. That Jesus Christ expressed the connexion of 
 his Spirit with God’s Spirit, as that of Son to Father. 
 5. That we do, or may, bear the same filial relation to 
 God. And, 6. That all are a Revelation of God, the 
 Infinite and Original Spirit. 
 
CONVERSATION IV. 
 
 TESTIMONY OF HUMANITY TO SPIRIT. 
 INSPIRATION. 
 
 IV. Prophetic Evidence. 
 
 John the Herald of Jesus, from the Sacred Text. — Reason and Inspiration.— 
 Announcement of Spirit to the Senses. — Descent of Spirit into Human¬ 
 ity.— Idea of Angels ; of Pre-Existence; of Prophets and Prophecy.— 
 Intimation of Nature. —Prophetic Faculty. —Prophetic Vision. — Inspira¬ 
 tion of Human Reason; of Human Understanding; of Human Will.— 
 Incarnation of Spirit to the Senses. — Inspiration of Conscience. — Filial 
 Union of the Soul with God. 
 
 Mr. Alcott recalled the subject of the last conversa¬ 
 tion, and then read the lesson for the day : 
 
 JOHJV THE HERALD OF JESUS. 
 
 A. D. 97. 
 
 Written at 
 Ephesus. 
 
 John i. 6-18. 
 
 Reason and 6 There was a man sent from God, whose 
 Inspiration. na ine was John. 
 
 7 The same came for a witness, to bear witness of the 
 Light, that all men through him might believe. 
 
 8 He was not that Light, but was sent to bear witness of 
 that Light. 
 
 9 That was the true Light, which lighteth every man that 
 cometh into the world. 
 
 10 He was in the world, and the world was made by him, 
 and the world knew him not. 
 
 11 He came unto his own, and his own received him 
 not. 
 
 12 But as many as received him, to them gave he power 
 to become the sons of God, even to them that believe on his 
 name: 
 
 13 Which were born, not of blood, nor of the will of the 
 flesh, nor of the will of man, but of God. 
 
 14 And the Word was made flesh, and dwelt among us, 
 (and we beheld his glory, the glory as of the only begotten 
 of the Father,) full of grace and truth. 
 
 15 John bare witness of him, and cried, saying, This was 
 he of whom I spake, He that cometh after me is preferred 
 before me : for he was before me. 
 
INSPIRATION. 
 
 29 
 
 16 And of his fulness have all we received, and grace for 
 grace. 
 
 17 For the law was given by Moses, but grace and truth 
 came by Jesus Christ. 
 
 18 No man hath seen God at any time ; the only begotten 
 Son, which is in the bosom of the Father, he hath declared 
 
 - him. 
 
 Prophetic Evidence. He then asked the usual question. 
 
 What thoughts does this suggest to your 
 Announcement , , , 
 
 of Spirit. minds: 
 
 William B. I thought that Jesus was 
 better than John ; and that John only came to announce 
 him. (See Note 23.) 
 
 Charles. John came on earth to say that Jesus was 
 coming, so that when Jesus had come they should know 
 that he was the Messiah. 
 
 Martha. Jesus was better than John or Moses. 
 (See Note 24.) 
 
 Augustine. John was only to represent what Jesus 
 would be, so as to make them ready. 
 
 Edward B. John came to tell the people that the 
 Messiah was coming, and they must look out for him. 
 
 Franklin. John was the sign of truth ; Jesus the 
 truth. 
 
 George K. The Light was Jesus. John came to 
 tell that it was coming. 
 
 Lemuel. John was the sign of the light ; Jesus the 
 light. 
 
 Welles. John came to convince the people that 
 somebody was to be sent from God to teach them. 
 
 Joseph. John was good, but not so good as Jesus. 
 
 Andrew. John caused the star, which the wise men 
 saw when Jesus was born, which brought them to Jesus. 
 
 Mr. Alcott. Do you mean the star is an emblem 
 of John ? 
 
 Andrew, John caused the star. 
 
 3* 
 
 A. D. 97. 
 Written at 
 Ephesus. 
 
30 
 
 RECORD OF CONVERSATIONS. 
 
 Mr. Alcott. Did John make the star ? 
 
 Andrew. No, God made every thing. It was on 
 account of John, he made that star. (See Note 25.) 
 Mr. Alcott. Was John the star ? 
 
 (No answer.) 
 
 Was the star John ? 
 
 (No answer.) 
 
 How many of you think that I might say with truth, 
 that a star appeared when each one of you was born? 
 (See Note 26.) 
 
 (All smiled and held up hands.) 
 
 Josiah. I thought the same as some of the rest said. 
 The only thought I have now is, that John was the 
 shadow of Jesus. (See Note 27.) 
 
 Nathan. John came down first to tell that Jesus 
 was coming. 
 
 Lucia. Moses taught by the law and tried to make 
 people good by that ; but Jesus taught by goodness, by 
 being good himself; and John came to prepare the peo¬ 
 ple for Jesus. (See Note 28.) 
 
 Josiah. John lighted the candle. Jesus was the light. 
 
 Mr. Alcott. “There was a man sent 
 
 Descent of Spirit f rom God.” How ? 
 into Humanity. 
 
 Nathan. Sent down from Heaven. 
 
 Mr. Alcott. Do all think so ? 
 
 (All held up hands , and many said) 
 
 Every body came down from heaven. 
 
 (They corrected themselves.) 
 
 No ! every spirit did. (See Note 29.) 
 
 Lucia. God made him and put power into him. 
 George K. God made him and sent an angel to car¬ 
 ry him to earth. 
 
 Lemuel. His spirit was brought down by angels and 
 put into a body. 
 
 Alexander. God sent one of his angels into a body. 
 
INSPIRATION. 
 
 SI 
 
 Mr. Alcott. I should like to know what you each 
 think angels are. (See Note 30.) 
 
 George K. Angels are good spirits ; once 
 idea ot An 0 eis. were ] n bodies and did good with their 
 
 bodies. 
 
 Frank. Very good spirits that have been in a body. 
 
 Lucia. Spirits in heaven, before they have ever had 
 a body, are angels. 
 
 Martha. Angels are good spirits with or without 
 bodies. 
 
 Charles. I think some angels have lived in bodies, 
 and some are going to be born. 
 
 Edward B. The spirits of the bad are the devil’s 
 angels. (See Note 31.) 
 
 Mr. Alcott. As many as think John was an angel 
 before he was sent, signify it. 
 
 (All held up hands but Josiah.) 
 
 Josiah. God at first only had one angel, but he 
 wanted more, and so he determined that when people 
 died, they should become angels. 
 
 Mr. Alcott. People, then, were not angels first ? 
 
 Josiah. No, they were made at the time they began 
 to live on earth. 
 
 Mr. Alcott. How many of you think you were 
 angels, before you were boys and girls ? 
 
 (All thought so but Josiah.) 
 
 Idea of Pre- 
 Existence. 
 
 Edward B. I think our ideas of God 
 and divine things are faint remembrances 
 of our. angelic life. (See Note 32.) 
 
 Mr. Alcott. Why did John come to 
 
 Idea of Prophets . 5 
 
 and Prophecy. bear witness r 
 
 Lucia. If they did not know Jesus was 
 
 coming, they would not have believed him when he did 
 
 come. 
 
32 
 
 RECORD OF CONVERSATIONS. 
 
 William B. They would not have believed John 
 was a prophet. 
 
 Mr. Alcott. What is a prophet ? (See Note 33.) 
 
 Lucia. A man who tells things that are going to 
 happen. 
 
 Mr. Alcott. How does he know these things ? 
 
 Several. Because he has more faith than we have. 
 
 Mr. Alcott. Do any of you think you have in 
 your souls, what makes a prophet ? 
 
 (Several.) 
 
 Do you think that were you to use all that is in your 
 spirit, you might also be prophets? 
 
 Several. If we had faith enough. 
 
 William B. If we had love enough. 
 
 Charles. A prophet first has a little love, and that 
 gives the impulse to more, and so on, until he becomes 
 so full of love, he knows every thing. 
 
 Mr. Alcott. Do prophets look within or without 
 to find out what is going to happen without ? 
 
 Several. Within. 
 
 Josiah. But I don’t think so. 
 
 Mr. Alcott. Where do you think they look ? 
 
 Josiah. To God. 
 
 Mr. Alcott. Is God within or without ? 
 
 Josiah. He is in heaven. 
 
 Mr. Alcott. Is heaven within ? What do you %> 
 mean by within ? 
 
 Several. Within the spirit. 
 
 Mr. Alcott. Do things happen first within or with¬ 
 out the spirit ? 
 
 Several. Within. (See Note 34.) 
 
 Mr. Alcott. A prophet, finding out what goes on 
 within the spirit, can tell what will happen without. 
 They are called Seers, not outseers. Their sight is 
 insight. Who is the universal prophet ? 
 
 All at once. God. (See Note 35.) 
 
 Prophetic Vision. 
 
INSPIRATION. 
 
 33 
 
 Mr. Alcott. What does an acorn pronh- 
 
 Intimations of ... 1 
 
 Nature. esy, or intimate r 
 
 All. An oak. 
 
 Mr. Alcott. What does a child suggest ? 
 
 Several. A man. 
 
 Mr. Alcott. What does a caterpillar foretel ? 
 
 All. A butterfly. 
 
 „ , . „ , Martha. It is impossible to have proph- 
 
 Prophetic Facul- /C1 1 L 
 
 ty in Man. ets now. (bee note 36.) 
 
 Mr. Alcott. Do you think it impossi¬ 
 ble to have prophets now ? 
 
 (Some held up hands.) 
 
 Who think it is possible to have prophets ? 
 
 (Several held up hands.) 
 
 Now, let me hear those who think it impossible tell 
 their reasons. 
 
 George K. Because there is no need of them. 
 (See Note 37.) There have been enough to teach 
 people. Now fathers and mothers and others, who can 
 read the prophecies and Gospels, can teach their child¬ 
 ren, and make them good. 
 
 Edward B. I think the spirit has gone away from 
 men now, because there are no men good enough to be 
 prophets. 
 
 Charles. Ever since Jesus was crucified, people 
 have been growing worse and worse, because the good¬ 
 ness that was in the world has been lost, and so there 
 is not faith enough to make a prophet. 
 
 Mr. Alcott. Do any of you think you could get 
 faith enough to make a prophet ? 
 
 (Some held up hands. — Mr. Alcott made some 
 remarks on prophecy. — He then read all the 
 verses that have the word Light in them , and 
 asked) 
 
34 
 
 RECORD OF CONVERSATIONS. 
 
 What does the light mean ? 
 
 Inspiration of the „ , m i -mr. 
 
 Human Faculties, severally. Mind. Faith. I ruth. Wis¬ 
 dom. Love. Goodness. Spirit. 
 
 Mr. Alcott. Who was the brightest and most 
 shining spirit that ever took a body ; the most full of 
 truth, faith, and love ? 
 
 Some. Jesus, 
 
 Some. John. 
 
 Others. God. (See note 38.) 
 
 Mr. Alcott. How does Jesus light every man ? 
 Jostah. We may be compared to candles, and John 
 may be compared to a large candle in the middle 6f all 
 the rest. And Jesus comes to light all the candles. 
 William B. Jesus is the fire which kindles. 
 
 (Mr. Alcott read) 
 
 of Reason 11 “ Who was in the world, and the world 
 knew him not ?” 
 
 Severally. God. Jesus. John. 
 
 Mr. Alcott. How is God in the world, and the 
 world does not know him ? 
 
 Josiah. The sense is, God is in our spirits, yet can¬ 
 not be seen, because he is a spirit, which cannot be 
 seen by our outward eyes. 
 
 Charles. God is in our spirits, but he 
 
 UnderstandC^ * s not hing to our senses. (See Note 39.) 
 
 (Mr. Alcott read) 
 
 “ He came to his own ; 55 to whom ? 
 
 Severally. To men. To his own dominion. To 
 our spirits. To both the outward and the inward world. 
 
 (Mr. Alcott read) 
 
 “ And his own received him not.” 
 
 Lucia. His own family did not believe in him. 
 Several. Men did not believe in him. 
 
INSPIRATION. 
 
 35 
 
 Mr. Alcott. What is meant by cc Sons of God ” ? 
 
 Severally. Angels. Our spirits. 
 
 Mr. Alcott. How can we become angels ; sons ? 
 
 Several. By Love and faith. 
 
 i 
 
 Mr. Alcott. What is meant by cc will of 
 of S wm 10n t ^ e flesh” ? (See Note 40.) 
 
 Lemuel. Appetite. 
 
 Mr. Alcott. What by the “will of man ” ? 
 
 Lucia. Thought. (See Note 41.) 
 
 Mr. Alcott. What is the “ will of God ” ? 
 
 Severally. Goodness. Spirit. 
 
 Mr. Alcott. When God’s will is in action, what is 
 it called ? 
 
 Charles. Creation. 
 
 Mr. Alcott. What does he create ? 
 
 Severally. Happiness. Goodness. Holiness. 
 
 Mr. Alcott. How was the “Word made 
 “ion flegh „ ? (g ee Note 40.) 
 
 (No answer .) 
 
 What did we call the Word the other day ? 
 
 All. Spirit. 
 
 Mr. Alcott. What did we call flesh ? 
 
 All. Body. 
 
 Mr. Alcott. How does our spirit manifest to the 
 eyes its existence on earth ? 
 
 Franklin, Lucia, &c. By the body. 
 
 Mr. Alcott. Then the use of the body is to show 
 that a particular person exists on earth ? And how 
 does this person manifest that love exists in his spirit ? 
 
 Charles. By expression. 
 
 Several. Of the eyes ; of the countenance. 
 
 Mr. Alcott. How does kindness show itself to the 
 eyes ? 
 
36 
 
 RECORD OF CONVERSATIONS. 
 
 Welles. By actions ; kind actions. 
 Franklin. By caresses. 
 
 Mr. Alcott. The spirit of Jesus, born of God 
 and having taken a body, is called the only begotten 
 Son of God. (See Note 43.) 
 
 What does it mean by “ it dwelt among 
 
 Inspiration of us 35 ^ 
 
 Conscience. 
 
 One. Jesus lived on earth. 
 
 Mr. Alcott. What is the glory of the only begot¬ 
 ten ? 
 
 Severally. Faith. Love. Truth. Wisdom. 
 Holiness. 
 
 Mr. Alcott. Grace means that which favors, as¬ 
 sists. What does it favor us with ? 
 
 Several. Holiness. 
 
 Mr. Alcott. “ For he was before me.” Who ? 
 Several. The spirit of Christ. 
 
 Mr. Alcott. Whose body came first ? 
 
 All. John’s. 
 
 Mr. Alcott. “We have received of his fulness.” 
 Who ? 
 
 All. The disciples. 
 
 Mr. Alcott. “ The law came by Moses.” What 
 law ? 
 
 Several. The commandments. 
 
 Mr. Alcott. How does the law of Moses differ 
 from the law of the Gospels ? 
 
 Lucia and others. Not so much holi¬ 
 ness could be brought out by it. 
 
 Law of 
 Holiness. 
 
 Filial Union. 
 
 Mr. Alcott. What is meant by the Son, 
 “in the bosom of the Father” ? 
 Francis. Jesus ; in God’s love. 
 
 Mr. Alcott. Bosom is then — 
 
INSPIRATION. 
 
 37 
 
 Lucia. An emblem of God’s love. 
 
 Mr. Alcott. How many of you think your spirits 
 are in the bosom of God ? 
 
 (Several.) 
 
 . Francis. If we love God. 
 
 Mr. Alcott. Who has declared God ? 
 
 All. Christ. • 
 
 Mr. Alcott. What in you declares God ? 
 
 Several. The spirit. 
 
 Mr. Alcott. Have you all this spirit assuring you 
 that God is in you and loves ? 
 
 ( They held up hands.) 
 
 Do any of you think so because your parents, teachers, 
 or ministers, say so ? . 
 
 (Many held up hands.) . 
 
 Andrew. I feel it. 
 
 Mr. Alcott. To whom are we most inde'bted for 
 knowledge of God ? 
 
 All. To Jesus. . . . 
 
 Mr. Alcott. Our subject to day has been inspira¬ 
 tion, as it was in our last conversation. In our next, 
 we shall speak of outward facts. We are coming to 
 the history of the appearing of spirit on the earth in a 
 body — to its advent. 
 
 VOL. i. 
 
 4 
 
CONVERSATION V. 
 
 ANNUNCIATION OF SPIRIT TO PATERNITY. 
 
 PATERNAL SENTIMENT. 
 
 V. Evidence of Paternal Sentiment. 
 
 Annunciation of John the Baptist. — Vision of Zacharias from the Sacred 
 Text. — Paternity. — Vision of Paternity. — Consequences of Unbelief. 
 — Obedience. — Emblem of Aspiration.—Theory of Visions. — Festival 
 at Birth. — Idea of Holy Ghost. — Spiritual Culture. — Intuition of Con¬ 
 science. — Conception of Spirit. — Close. 
 
 Review. 
 
 Mr. Alcott. What has been the subject 
 of our conversations since we began the 
 study of the Gospels ? 
 
 William B. Our spirit. 
 
 Franklin. Christ’s spirit. 
 
 Lucia. God’s spirit. 
 
 George K. Spirit. 
 
 William B. We spoke of the parts of spirit. (See 
 Note 44.) 
 
 Mr. Alcott. What were some of its parts ? 
 William B. Faith and Love. (See Note 45.) 
 Frank. Goodness. 
 
 Edward B. Truth. 
 
 Andrew. Conscience. 
 
 Lucy. The spirit’s senses. (See Note 46.) 
 
 . . , Mr. Alcott. I am now going: to read 
 
 Annunciation of # 0 0 
 
 John the Baptist, how that spirit — John’s spirit, which you 
 
 have decided came from God — took a 
 
 body. It was about two thousand years ago, in the 
 
 country of Judea. (See the Map.) It was governed 
 
 by a king called Herod. Mr. A. then read the 
 
PATERNAL SENTIMENT. 
 
 39 
 
 ♦ " 
 
 Before the 
 Vulgar iEra, 6 . 
 Julian Period, 
 4708. 
 
 VISION OF ZACHARIAS. 
 
 Luke i. 5-25. 
 
 . 5 There was in the days of Herod, the king 
 
 of Judsea, a certain priest named Zacharias, 
 of the course of Abia : and his wife was of the daughters 
 of Aaron, and her name was Elisabeth. 
 
 Temple at 
 Jerusalem. 
 
 6 And they were both righteous before God, walking 
 in all the commandments and ordinances of the Lord 
 
 blameless. 
 
 7 And they had no child, because that Elisabeth was 
 barren, and they both were now well stricken in years. 
 
 8 And it came to pass, that while he executed the priest’s 
 office before God in the order of his course, 
 
 9 According to the custom of the priest’s office, his lot 
 was to burn incense when he went into the temple of the 
 Lord. 
 
 * Exod. xxx. 7. 
 Levit. xvi. 17. 
 
 10 * And the whole multitude of the people were praying 
 without at the time of incense. 
 
 11 And there appeared unto him an angel of the Lord 
 standing on the right side of the altar of incense. 
 
 12 And when Zacharias saw him , he was troubled, and 
 fear fell upon him. 
 
 13 But the angel said unto him, Fear not, Zacharias : 
 for thy prayer is heard ; and thy wife Elisabeth shall bear 
 thee a son, and thou shalt call his name John. 
 
 14 And thou shalt have joy and gladness 3 and many shall 
 rejoice at his birth. 
 
 15 For he shall be great in the sight of the Lord, and 
 shall drink neither wine nor strong drink 3 and he shall be 
 filled with the Holy Ghost, even from his mother’s womb. 
 
 f Mai. iv. 6 . 
 
 16 f And many of the children of Israel shall he turn to 
 the Lord their God. 
 
 17 And he shall go before him in the spirit and power of 
 Elias, to turn the hearts of the fathers to the children, and 
 the disobedient to the wisdom of the just 3 to make ready 
 a people prepared for the Lord. 
 
 18 And Zacharias said unto the angel, Whereby shall I 
 know this? for lam an old man, and my wife well stricken 
 in years. 
 
 19 And the angel answering said unto him, I am Gabriel, 
 that stand in the presence of God; and am sent to speak 
 unto thee, and to show thee these glad tidings. 
 
 20 And, behold thou shalt be dumb, and not able to speak, 
 until the day that these things shall be performed, because 
 thou believest not my words, which shall be fulfilled in 
 their season. 
 
40 
 
 RECORD OF CONVERSATIONS. 
 
 Before th'e 
 Vulgar iEra, 6. 
 Julian Period, 
 4708. 
 
 Temple at 
 Jerusalem. 
 
 21 And the people waited for Zacharias, and marvelled 
 that he tarried so long in the temple. 
 
 '22 And when he came out, he could not ■ speak unto 
 them : and they perceived that he had seen a vision in the 
 temple: for he beckoned unto them and remained speech¬ 
 less. 
 
 23 And it came to pass, that, as soon as the days of his 
 ministration were accomplished, he departed to his own 
 house. 
 
 24 And after those days his wife Elisabeth conceived, 
 and hid herself five months, saying, 
 
 25 Thus hath the Lord dealt with me in the days where¬ 
 in he looked on me, to take away my reproach among men. 
 
 He then asked them to tell, what thoughts had en¬ 
 tered their minds while he was reading. 
 
 Joseph. I couldn’t see how Zacharias 
 
 Vision of Pater- . , „ . . . , . i 
 
 nity. could tell whether an angel had come or 
 
 . not— for an angel is in visible — and is not 
 to he seen outside, hut within. 
 
 Mr. Alcott. Do you think Zacharias made a mis¬ 
 take ? • 
 
 Joseph. No, but I don’t see how*he knew. (See 
 Note 47.) 
 
 Charles. I thought he saw the angel. But I could 
 not understand how it came. 
 
 George B. I thought Zacharias ought to have be¬ 
 lieved the angel’s words. 
 
 Alexander. 1 don’t see why the angel 
 
 Consequences , . . , , , * , . . 
 
 of Unbelief. . made him dumb, except he did not wish 
 
 . . • Zacharias to tell the people he was going 
 
 to have a child. (See Note 48.) 
 
 Andrew. I thaught that man wanted to have a 
 
 child, so he prayed for it, but he did not" believe the 
 
 .angel, because lie could not see how- the angel could 
 
 know God was going to give him one.' (See Note 49.) 
 
 * < ... 
 
PATERNAL SENTIMENT. 
 
 41 
 
 Franklin. I thought he dreamed it. 
 
 Mr. Alcott. Is a dream a reality ? 
 
 Franklin. Sometimes. It was in this case. (See 
 Note 50.) 
 
 Edward B. I did not see why the angel made him 
 dumb. I don’t wonder he did not believe ; he could not 
 tell but it was an evil spirit come to tempt him. 
 
 Mr. Alcott. Do you believe in evil spirits ? 
 
 Edward B. I don’t see why evil spirits should not 
 come as well as good ones. (See Note 51.) 
 
 Edward J. I don’t see how it was right for God to 
 make Zacharias dumb, for God must have made him 
 disbelieve. 
 
 Emma. I should not think the disbelief came from 
 God. God certainly gave Zacharias power to believe. 
 
 George K. Now, Mr Alcott ! do you think it was 
 right for God to make Zacharias dumb ? 
 
 Mr. Alcott. Why do you think it was wrong ? 
 
 George K. I don’t think Zacharias was wrong in 
 not believing in the angel on the angel’s own word. 
 God ought to have convinced Zacharias that it was a 
 good angel. It is not always wrong to doubt. Zacha¬ 
 rias, perhaps, could not believe such good news, be¬ 
 cause he might have thought he was not good enough 
 to have the child. Very good people often think they 
 are worse than they are. I think the angel ought to 
 have explained to Zacharias. 
 
 Emma. Zacharias did not entirely doubt. He asked 
 for a sign, and a sign was given. 
 
 Edward B. Gabriel made him dumb, not to punish 
 him, but to give him a sign of God’s power, and con¬ 
 vince him that God could make old people have child¬ 
 ren, or do any thing. (See Note 52.) 
 
 Mr. Alcott. But why should not old people have 
 children ? 
 
 4* 
 
42 
 
 RECORD OF CONVERSATIONS. 
 
 One. Because they would not live long enough to 
 bring them up. 
 
 Lucia. Zacharias asked for a sign. His being 
 dumb was a sign. 
 
 Obedience. 
 
 Mr. Alcott read the verse, cc walking in 
 all the commandments and ordinances of 
 the Lord blameless.” What is blameless ?. 
 
 Charles. “ Blamele.ss” is obedient to conscience. 
 
 Mr. Alcott. How dp commandments and ordinan¬ 
 ces differ ? 
 
 Edward B. A commandment is express, and one 
 will be punished who does not obey. An ordinance is 
 more free ; baptism, and Jesus’s feasts are ordinances, 
 that may be followed or not. 
 
 Emblem of 
 Aspiration, 
 
 Mr. Alcott read. “ His lot was to burn 
 incense.” For what ? 
 
 Charles. To carry up the prayers. 
 
 Some added. As an emblem. 
 
 Mr. Alcott. What are prayers ? 
 
 William B. Asking God not only with your mouth, 
 but with your heart and spirit, to take care of you, and 
 give you what you need. 
 
 Mr. Alcott. What goes up ? 
 
 William B. Your spirit in faith ; your heart in 
 love. (See Note 53.) 
 
 Theory of 
 Visions. 
 
 Mr. Alcott. “ And there appeared unto 
 him an angel.” Have any nf you seen 
 an angel ? 
 
 Franklin. I have seen one in my soul, but not 
 with my outward eyes. 
 
 Several. So have I. (See Note 54.) 
 
 William B. I never saw one in my soul, till I saw 
 Greenough’.s group. (See Note 55.) 
 
PATERNAL SENTIMENT. 
 
 43 
 
 Mr. Alcott. Have all of you seen, angels like 
 Franklin ? Those may rise who never have seen one 
 even so. (See Note 56.) 
 
 ( Joseph, Andrew , and others'rose.} 
 
 Edward B. I think there can be spirits without 
 bodies, but they" can only be seen by miracle, as Zacha- 
 rias saw this one ; and such miracles do not happen in 
 these times. (See Note 57.) 
 
 Mr. Alcott. Can you conceive . that when God 
 sends a message, — a thought into the soul, — the mind 
 of the person may give a shape to the message ? 
 
 (Some thought they could, others, not.) 
 
 Might not the Angel, or God’s message, be real though 
 invisible, and the mind of Zacharias give it shape ? 
 
 (There was a difference of opinion.) (See Note 58.) 
 
 “ Thy prayer is heard.” What prayer ? 
 
 Several. For a child. 
 
 (Some conversation ensued on the reasons for joy at the 
 birth of a child. Mr. Alcott described a festival to 
 be held on the birth of a child, emblematic of the 
 causes of our joy in its birth, and suggest- 
 Bbth Val at e< ^ thoughts appropriate for that occasion. 
 
 They all expressed great pleasure in his 
 picture. He then returned to the subject, and 
 asked, — How■ did the ’angel say the child should 
 live ? 
 
 Several. He should be temperate, abstemious. 
 (See Note 59.) 
 
 Mr. Alcott. What does it mean by his 
 Ghost f H ° ly being “ filled with the Holy Ghost ? ” 
 
 George K. That he should be full of 
 goodness, love, faith, truth. 
 
 Mr. Alcott; What does Holy Ghost mean ? 
 
 Lucy. Here it means the word of God. 
 
44 
 
 RECORD OF CONVERSATIONS. 
 
 William B. It means, he should believe in the 
 word of God. 
 
 Augustine. Our spirits are the Holy Ghost. 
 
 Frank. A man that has a great deal of truth and 
 goodness is a holy ghost. 
 
 Mr. Alcott. Are there any holy ghosts in Boston ? 
 
 Frank. No very holy ghosts here. 
 
 Alexander. Holy ghost means about the same as 
 angel, but not so innocent. 
 
 John B. God is the best Holy Ghost. Jesus is the 
 next best. 
 
 Andrew. John’s having the holy ghost, means that 
 he did not give up to his body. 
 
 Edward B. I think holy ghost there means God. 
 But generally ghosts mean troubled spirits. 
 
 (Here some conversation ensued on popular super¬ 
 stitions, and some ghost stories were told. Mr. 
 Alcott ended with saying , — But this child was not 
 filled with such ghosts , but with pure thoughts , good 
 affections, — a holy spirit .) 
 
 Mr. Alcott. What is meant by his 
 Culture 1 cc turning the hearts of the fathers to the 
 children ” ? 
 
 Franklin. The children should turn the hearts of 
 their fathers from idolatry by their goodness. (See 
 Note 60.) 
 
 Mr. Alcott. Are there any idolaters in Boston ? 
 
 Augustine. A great many. They worship money. 
 (See Note 61.) 
 
 Fra nklin. Gluttons are idolaters. 
 
 Emma. Their bodies are their idols. 
 
 Charles. The spiritually minded may make idols of 
 their spirits and neglect their bodies. (See Note 62.) 
 
 Mr. Alcott. What is “the wisdom of the just” ? 
 
 Lucy. Spiritual beauty. 
 
PATERNAL SENTIMENT. 
 
 45 
 
 Charles. Knowledge of justice. 
 
 Mr. Alcott. How does Gabriel stand in 
 
 Conscience’' the P reS - enCe »f' G °d ? 
 
 Frank. That means to be good; but I 
 don’t see how Gabriel could stand in God’s presence, 
 when he had made Zacharias dumb just because he did 
 not believe him. (See Note 63.) 
 
 Mr. Alcott.' Perhaps Zacharias was made dumb, 
 in order that he might not communicate his doubts to 
 others. The paternal sentiment cannot be uttered 4 its 
 sign is feeling ; it is inward. 
 
 How do feelings get into your minds ? 
 
 Several. God sends them. 
 
 Mr. Alcott. Do you take them all ? 
 
 Lucy. No ; we are not good enough. 
 
 Augustine. We have not room enough for all. 
 
 Mr. AlcottJ How many of you think your own 
 spirit stands in the presence of God ? 
 
 (Many Held up hands.) (See Note 64.) 
 
 When you do wrong — does it 
 ‘ Emma. God sees us even then. 
 
 Mr. Alcott. Do we see God. then ? 
 
 William B. No ; if we did, we should never do 
 wrong.* 
 
 * This remark is very characteristic of the child who made it. 
 His mind was, in many respects, of a precocious developement. 
 His physical organization seemed to cast him early in life upon 
 the religious sentiment, for happiness ; and he had become some¬ 
 what mature in religious experience. He was .very serious in 
 disposition, and had the germs of‘very fine reasoning pow¬ 
 ers, as will be remarked .in much that he says. But an ardent 
 temperament, together with his feeble, physical organization, 
 exposed him to great inequalities of spirits, and gave him great 
 moral difficulties to master within himself. He was deeply sin¬ 
 cere, and every one.of his words may be- depended upon as a 
 perfect transcript of his mind for the. time being. Rec, 
 
f 
 
 
 
 46 RECORD OF CONVERSATIONS. 
 
 Mr. Alcott. Do you think that this vision was in 
 the mind of Zacharias, and that no visible shape ap¬ 
 peared to his eyes ? 
 
 Edward B. I do not believe mere imagination could 
 make him dumb. (See Note 65.) 
 
 (,Anecdotes were here told to show Edward B. that a 
 mental condition was always one link in the chain of 
 causes , that produced an outward effect .) 
 
 Edward B. Yes ; I understand now. And I think 
 Zacharias did see the angel within his own spirit. 
 
 Mr. Alcott read, — “ After those days 
 Con c epti°n Elizabeth conceived.” What does con- 
 
 ot Spirit. 
 
 ceive mean ? 
 
 ’ Lucy. She found out in her spirit. 
 
 Mr. Alcott. It would not do for children to be 
 born without their parents being prepared to take care 
 of them. Mothers always have signs and feel disposed 
 to keep hidden, or retired, and think about it; and it is 
 right they should, for it is a great thing to have the care 
 of a child. (See Note 66.) 
 
 George K. It has been a very interesting conver¬ 
 sation this morning. 
 
 Mr. Alcott. How long have we been conversing ? 
 
 Lucy. I should think about half an hour. 
 
 Mr. Alcott. Why does time seem to be destroyed 
 while we talk ? 
 
 Emma. Because we are not thinking of time. 
 
 Lucia. Because we are in eternity. 
 
 Mr. Alcott. Our subjects have but little to do 
 with time. All who have been very much interested 
 may rise. 
 
 {All rose smilingly.) (See Note 67.) 
 
 You seem to be deeply interested in this account of the 
 preparation for birth, or the appearing of spirit to the 
 external senses. 
 
CONVERSATION VI. 
 
 ANNUNCIATION OF SPIRIT TO MATERNITY. 
 
 CHASTITY. 
 
 VI. Evidence of Maternal Sentiment. 
 
 Vision of Mary from the Sacred Text. — Maternity. — Purity of Body.—• 
 Heralds of Genius —Idea of Dreams.—Integrity of Dreams. — Origin of 
 Disease. — Maternal Faith. — Perpetuity of Holiness. — Divine Instinct of 
 Human Generation. — Angels of Conception. — Holiness of Maternity. 
 
 Mr. Alcott called the attention of the children to the 
 subject, and then read the 
 
 VISION OF MARY. 
 
 Luke i. 26-38. 
 
 Before the 
 Vulgar iEra, 5. 
 Julian Period, 
 4709. 
 
 Nazareth. 
 
 Maternity. 
 
 * Dan. vii. 14. 
 Mic. iv. 7. 
 
 26 And in the sixth month the angel Gabriel 
 was sent from God unto a city of Galilee, 
 named Nazareth, 
 
 27 To a virgin espoused to a man whose name was 
 Joseph, of the house of David; and the virgin’s name teas 
 M ary. 
 
 28 And the angel came in unto her and said, Hail, thou 
 that art highly favored, the Lord is with thee : blessed art 
 thou among women. 
 
 29 And when she saw him , she was troubled at his say¬ 
 ing, and cast in her mind what manner of salutation this 
 should be. 
 
 30 And the angel said unto her, Fear not, Mary: for 
 thou hast found favor with God. 
 
 31 And, behold, thou shalt conceive in thy womb, and 
 bring forth a son, and shalt call his name JESUS. 
 
 32 He shall be great, and shall be called the Son of the 
 Highest: and the Lord God shall give unto him the throne, 
 of his father David : 
 
 33 * And he shall reign over the house of Jacob for ever; 
 and of his kingdom there shall be no end. 
 
 34 Then said Mary unto the angel, How shall this be, 
 seeing I know not a man ? 
 
RECORD OF CONVERSATIONS. 
 
 N 
 
 35 And the angel answered and said unto her, - The Holy 
 Ghost shall come upon thee,.and the power of the highest 
 shall overshadow thee ; therefore also that holy thing which 
 shall be born of thee shall be called the Son of God. ' 
 
 35 And, behold, thy cousin Elisabeth, she hath also con¬ 
 ceived a son in her old age: and this is the sixth month 
 with her who was called barren. 
 
 37 For with God nothing shall be impossible. 
 
 38 And Mary said, Behold the handmaid of the Lord; 
 
 be it unto me according to thy word. And the angel de¬ 
 parted from her. • 
 
 After reading this passage, Mr. Alcott asked the usual 
 question. 
 
 Charles; I made a picture in my mind, of the an¬ 
 gel’s coming to Mary ; but I cannot describe it. 
 
 Lemuel. I do not think Gabriel ought to have told 
 Mary until after John was born, because John came to 
 prepare the way. 
 
 Samuel R. I do not know what was the 
 
 Purity of Body. T u , • * t 
 
 use of John’s coming to announce Jesus. 
 (Mr. Alcott here remarked, that John’s announcement 
 of Jesus was a moral preparation. He described 
 his ministry, as one of Temperance. To discipline 
 and purify the body, was a natural preparation for the 
 unfolding of the spirit. I wish I could have pre¬ 
 served this fine discourse. He ended with remark¬ 
 ing, that great men were generally thus announced .) 
 
 Welles. Did Socrates have a forerun- 
 
 Heralds of nor ? 
 
 Genius. * 
 
 Mr. Alcott. Anaxagoras, (you see his 
 bust over the book-case,) is thought to have prepared 
 the way for Socrates, by teaching that God was 
 Thought. Others had taught that God was Water, 
 or Fire, or some material substance. None seem to 
 have had the idea of spirit. (See Note 68.) 
 
 48 
 
 Before the 
 Vulgar JE ra, 5. 
 Julian Period, 
 4709. 
 
 Nazareth. 
 
CHASTITY. 
 
 49 
 
 Andrew. In old times God spoke in 
 andVieJns! 0119 dreams that came to pass. God told Mary 
 in a dream that she was to have a son. 
 
 Mr. Alcott. Does God speak in dreams now ? 
 
 Andrew. No ; he has spoken enough in dreams in 
 past times. 
 
 George K. And he has spoken by prophetSj so that 
 dreams are no longer necessary. Enough has been 
 done and said to make people good if they will be. 
 (See Note 69.) 
 
 Mr. Alcott. Are people made good ? 
 
 George K. Some of them. 
 
 Mr. Alcott. Have enough been made good ? 
 
 George K. No ; for enough would be all. 
 
 Franklin, The Bible is now instead of visions. 
 
 Willtam B. We can think more. We have more 
 thoughts and better ones, and do not need dreams. 
 
 Charles. We are better acquainted with our minds 
 than they were. 
 
 Edward J. Our minds are like God ; so we do not 
 need the dreams. 
 
 (Mr. Alcott here made some remarks on dreaming ; 
 and spoke of a lady, whose conduct for the next day 
 was foretold in a dream, in all its details, the night 
 before : and who believed the dream was sent for 
 her good. A story was also told of a lunatic, ivho 
 committed murder and arson because he dreamed a 
 great many times, that God commanded him to make 
 a burnt offering and sacrifice; which he interpreted 
 to mean the neighbouring church and its minister ; 
 and how he was tried and condemned, but the execu¬ 
 tion was 'remitted on account of a general conviction 
 that he was crazy, and how he lived in prison, very 
 contentedly, the rest of his life.) 
 
 VOL. i. 5 
 
50 
 
 RECORD OF CONVERSATIONS. 
 
 George K. God meant some harmless 
 Dreamsf 0f sacrifice and burnt offering. But that man 
 was naughty and made it out so. 
 
 Mr. Alcott. Was it right not to punish him ? 
 
 George K. It was right not to kill him, if he was 
 crazy ; but to imprison him, where he could do no 
 more mischief. 
 
 ( The rest held up their hands.) 
 
 William B. Mr. Alcott, I think that man was de¬ 
 ceived on account of his own sinfulness ; and that no 
 man, who is sinful, ought to be so very sure that his 
 inward feelings are understood by him rightly. Zach- 
 arias, you know, had this self distrust, which arose 
 from his knowing that he had sinned. He could not 
 feel sure, even when the vision was really a true one. 
 
 Mr. Alcott. Then you think visions are possible ? 
 
 William B. Oh yes ! But only Jesus Christ could 
 feel sure of all his visions, because he only knew that 
 he was perfect. (See Note 70.) 
 
 (Mr. Alcott here spoke of insanity , as originating in 
 want of temperance in the individual, or in his an¬ 
 cestors. 
 
 Origin of 
 Disease. 
 
 Edward B. It sa}^s in the Bible, that the 
 sins of fathers shall be visited on their 
 children. 
 
 Mr. Alcott. And they are visited in this manner ; 
 sin produces disease ; diseases are inherited from gene¬ 
 ration to generation. (See Note 71.) 
 
 Joseph, what do you think of the reading ? 
 
 Joseph. Mary ought to have believed the 
 
 Maternal Faith. . . , ^ ^ 
 
 angel without asking any questions. 
 
 Mr. Alcott. She asked in surprise, I think, not 
 in doubt. Why was she called “ highly favored 55 ? 
 Charles. Because she was to have a holy child. 
 Lucia. Because she was good. 
 
CHASTITY. 
 
 51 
 
 Frank. Because her son was to be a good man. 
 Emma. Good mothers all have good children. 
 
 Lemuel and Others. No ; my mother is good. 
 George K. She was highly favored because she 
 loved, and her child was to love every body, and God. 
 (See Note 72.) 
 
 Mr. Alcott. Why was he called, “Son 
 S“ ,0f of the Highest”? 
 
 William B. Because he never sinned. 
 Mr. Alcott. Do the high never sin ? 
 
 William B. The high in this world do, but not the 
 high in the spiritual world. 
 
 Mr. Alcott. What is meant by, “ the throne of 
 his father David” ? (See Note 73.) 
 
 Charles. A great deal of power. It does not mean 
 a material throne. 
 
 Mr. Alcott. What does it mean by saying, “ of 
 his kingdom shall be no end ” ? 
 
 Charles. It is eternal, immortal. (See Note 74.) 
 Mr. Alcott. Why w r as this child called the Son of 
 God ? 
 
 Edward J. Because he was like God. Being like 
 God is being his son. 
 
 Emma. The holy spirit is the son of God. 
 Augustine. Jesus is the Son of God. 
 
 Mr. Alcott. Such of you as think that 
 
 Divine Instinct ... ~ n , , 
 
 of Human the spirit, the power oi God, was act- 
 
 Generation. . , , 
 
 ing when you w r ere beginning to be, may 
 rise. 
 
 ( Half rose ; the rest said they did not understand the 
 question .) 
 
 Such of you as think that when your fathers and moth¬ 
 ers loved each other, and wanted a child of their own 
 
52 
 
 RECORD OF CONVERSATIONS. 
 
 to love, God was present and gave a spirit from him¬ 
 self, in answer to their prayer, may rise. 
 
 (Ml rose.) (See Note 75.) 
 
 Mr. Alcott. Was Jesus’ birth different from com¬ 
 mon births ? 
 
 (A few held up hands.) 
 
 Those who think there is something like his birth in 
 every birth, may rise. 
 
 (All the rest rose.) 
 
 Charles. No angel appeared to my moth- 
 
 Conception. er > ^ ut P el 'haps a thought came to her. 
 
 Welles. I have not yet found out wheth¬ 
 er angels come in bodies or not. 
 
 Mr. Alcott. What do you think about it ? 
 Welles. I have always thought that angels were 
 spirits in heaven, but had bodies when sent down on 
 earth. 
 
 Mr. Alcott. Who think angels have bodies, which 
 are as much a part of their life as ours are ? 
 
 (Some held up hands.) 
 
 Was this angel an appearance to Mary’s eyes ? 
 Charles and Susan. Yes. 
 
 Mr. Alcott. Or was it a deep thought in her mind ? 
 The rest. It was a thought. 
 
 Andrew. Mary saw the angel with her spirit ; for 
 the angel came into her spirit, and her imagination gave 
 it a shape. 
 
 Frederic. When I have been sick I have seen all 
 manner of shapes that my own imagination made. 
 Augustine. We are all angels in bodies. 
 
 Mr. Alcott. Do the rest think so ? 
 
 (All rose.) 
 
 Lucia. We were all angels when we were babies. 
 
CHASTITY. 
 
 53 
 
 Holiness of 
 Maternity. 
 
 Mr. Alcott. Why did the angel say to 
 Mary, “ The Lord is with thee ” ? 
 
 George K. I don’t know. The Lord is 
 always with us. 
 
 Arnold. The Lord is with us when we are good. 
 
 Augustine. The Lord is with us when we are bad, 
 or we could not live. 
 
 Mr. Alcott. He then keeps us from destroying 
 ourselves, as we should do if we did wrong continually. 
 “ In God we live and move and have our being.” 
 You seem to have been much interested to-day. I am 
 glad these conversations please you so well. — On what 
 subject have we been talking this morning ? 
 
 Several. Preparing for birth. 
 
 Mr. Alcott. It is a subject upon which 
 more should be said than has been. It 
 should not be thought of, except with the 
 purest and holiest feelings. I am glad to find that your 
 associations regarding it are so pure and worthy. 
 
 Sacredness 
 of Subject. 
 
 5* 
 
CONVERSATION VII. 
 
 INCARNATION OF SPIRIT. 
 
 GESTATION. 
 
 Y1L Evidence of Maternal Sympathy. 
 
 Interview between Mary and Elisabeth, from the Sacred Text. — Instinctive 
 Joy.— Divine Instinct of Maternity. — Blessedness of Maternity. — Hu¬ 
 mility.— Ecstasy. — Quickening of the Infant Body. — Thanksgiving for 
 Maternity. — Anticipation of Maternal duties. 
 
 Mr. Alcott remarked on the subject of the last con¬ 
 versation, and began with reading the 
 
 INTERVIEW BETWEEN MARY AND ELISABETH. 
 
 Luke i. 39-56. 
 
 Before the 
 Vulgar A3ra, 5. 
 Julian Period, 
 4709. 
 
 Hebron. 
 
 Sympathy. 
 
 39 And Mary arose in those days, and went 
 into the hill country with haste, into a city 
 
 of Juda; 
 
 40 And entered into the house of Zacharias and saluted 
 Elisabeth. 
 
 41 And it came to pass, that, when Elisabeth heard the 
 salutation of Mary, the babe leaped in her womb : and 
 Elisabeth was filled with the Holy Ghost: 
 
 42 And she spake out with a loud voice, and said, 
 Blessed art thou among Women, and blessed is the fruit of 
 thy womb. 
 
 43 And whence is this to me, that the mother of my Lord 
 should come to me ? 
 
 44 For, lo, as soon as the voice of thy salutation sounded 
 in mine ears, the babe leaped in my womb for joy. 
 
 45 And blessed is she that believed : for there shall be a 
 performance of those things which were told her from the 
 Lord. 
 
 46 And Mary said, 
 
 My soul doth magnify the Lord, 
 
 47 And my spirit hath rejoiced in God my Saviour. 
 
GESTATION. 
 
 55 
 
 Before the 
 Vulgar iEra, 5. 
 Julian Period, 
 4709. 
 
 Hebron. 
 
 * Isaiah li. 9. 
 f Ps. xxxiii. 10. 
 
 X 1 Sam. ii. 6. 
 
 § Ps. xxxiv. 10. 
 
 || Jer. xxxi. 3, 
 20 . 
 
 IT Gen. xvii. 19. 
 Ps. cxxxii. 11. 
 
 48 For he hath regarded the low estate of his hand¬ 
 
 maiden : 
 
 For behold, from henceforth all generations shall call 
 me blessed. 
 
 49 For he that is mighty hath done to me great things ; 
 
 And holy is his name. 
 
 50 And his mercy is on them that fear him 
 From generation to generation. 
 
 51 * He hath showed strength with his arm; 
 
 | He hath scattered the proud in the imagination of 
 their hearts. 
 
 52 X He hath put down the mighty from their seats, 
 
 And exalted them of low degree. 
 
 53 § tie hath filled the hungry with good things, 
 
 And the rich he hath sent empty away. 
 
 54 He hath holpen his servant Israel, || in remembrance of 
 
 his mercy, 
 
 55 IT As he spake to our fathers, to Abraham, and to his 
 
 seed for ever. 
 
 56 And Mary abode with her about three months, and 
 returned to her own house. 
 
 Mr. Alcott then asked, what does the word Saluta¬ 
 tion mean ? 
 
 T . . _ George K. Talk. 
 
 Instinctive Joy. 
 
 Lucy. Greeting. 
 
 Charles. Can we not salute a person angrily ? 
 Several. No ; salute means a welcome. 
 
 Recorder. The Latin wordsal-u-te means in health. 
 Mr. Alcott. Why did Elisabeth feel so sure of 
 having a child, when Mary saluted her ? 
 
 George K. I suppose Mary told her of her vision. 
 Frederic. Elisabeth knew by Mary’s countenance. 
 William B. And by her whole manner. 
 
 Mr. Alcott. What filled Elisabeth with 
 ‘he Holy Gh <> st > 
 
 Charles. She was glad to have a good 
 child ; that made her full of spirit. It was called a 
 holy spirit, because she was full of love, joy, hope, and 
 faith. 
 
56 
 
 RECORD OF CONVERSATIONS. 
 
 Alexander. It made her spirit holy to see, by Ma¬ 
 ry’s countenance, that she was to have such a child. 
 
 Mr. Alcott. Do you think Elisabeth’s spirit was 
 made holy by Mary’s salutation being filled with so 
 much gladness ? 
 
 (cd/» held up their hands.') 
 
 Mr. Alcott. What is the expression of the counte¬ 
 nance when a person is full of joy ? (See Note 76.) 
 
 Several, simultaneously. Smiles. Glittering eyes. 
 Joyfulness. 
 
 Mr. Alcott. Why did Elisabeth speak “with a 
 loud voice ” ? 
 
 Lucia. Because she was glad. 
 
 Mr. Alcott. Was it a rough, unpleasant voice ? 
 Lucia. No ; it was sweet. 
 
 Mr. Alcott. The voice has its meaning also. 
 
 Why was Mary called blessed ? 
 
 Augustine. Because she was going to 
 
 Maternit SSS ° f bring forth something blessed. 
 
 John B. The Son of God. (See Note 77.) 
 Welles. Something hardly to be equalled. 
 
 Mr. Alcott. What does blessed mean ? 
 
 Lucia. To be happy. 
 
 Charles. To have a particular feeling from God. 
 Frank. Perfectness. 
 
 Mr. Alcott. What does it mean by, “ Blessed is 
 the fruit ” ? 
 
 Frank. Blessed is the child. (See Note 78.) 
 
 Mr. Alcott. Why does Elisabeth ask, 
 Humility. tc \VLeiice is it that the mother of my 
 
 Lord should visit me ? ” 
 
 William B. She thought she was not so good as 
 Mary, and that it was a great thing for so high a wo¬ 
 man to come into her house. 
 
GESTATION. 
 
 57 
 
 Frederic. She thought it must be something very 
 important, which could make her come. 
 
 Mr. Alcott paraphrased the 44th verse thus, “The 
 
 babe seemed to be in my arms.” 
 
 Lucia. That was because she was so glad 
 Ecstasy. , T 
 
 to see Mary. 
 
 {Lucy, Charles, and Lemuel described the pleasure of 
 meeting their fathers after an absence.) 
 
 Mr. Alcott. Did something within make you run 
 up to your father, Lemuel, when you saw him ? 
 Lemuel. Yes. 
 
 Mr. Alcott. Was it a holy spirit or an unholy one ? 
 Lemuel. A holy spirit, full of love. 
 
 Emma. I never can speak at such times. 
 
 {All wanted to speak on this subject, but Mr. Alcott 
 said there was not time.) 
 
 Mr. Alcott. What does love make ? 
 
 Lucia. Obedience. 
 
 George K. Happiness. 
 
 Frank. Holiness. 
 
 Mr. Alcott. Does it nut make something to love ? 
 (See Note 73.) 
 
 {Some conversation, omitted here by the Recorder, is 
 restored in the following note.*) 
 
 * Mr. Alcott. The heart, when thus full of life and joy, is 
 said to be quickened. Mothers feel this when they know chil¬ 
 dren are to be given to them. The angel of love first tells a moth¬ 
 er that a child is coming. Sometime after she has other signs. 
 
 “ Blessed is she that believed, for there shall be a 
 th e 1 In font Cody performance to her of those things told by the 
 Lord.” What does that mean ? 
 
 {No answer-) 
 
 Resolution and faith, lead to success. Faith brings out what is 
 planted in the spirit into the external world. Ed. 
 
58 
 
 RECORD OF CONVERSATIONS. 
 
 Mr. Alcott. What is 5 “ magnifying the Lord ” ? 
 
 (No answer .) 
 
 Is it doing right or saying words ? 
 
 Several. Doing right. 
 
 ibrMaternity Lucy. I think when we do right we mag¬ 
 nify our own spirits. 
 
 Lucia. We cannot magnify God ; we cannot even 
 show all of God out in our spirits. (See Note 80.) 
 
 Mr. Alcott. What does she mean by, “ he has 
 regarded the low estate of his handmaid 55 ? 
 
 Lucy. It means, she thought she was not good, and 
 God had made her better. 
 
 Mr. Alcott. What is low estate ? 
 
 Aexander. Humbleness. 
 
 William B. She had not outward riches. 
 
 Lucy. I thought low estate meant wickedness. 
 
 Mr. Alcott. Why should “ all generations call her 
 blessed ” ? (See Note 81.) 
 
 Lucia. Because she was the mother of Jesus. 
 
 Mr. Alcott. And so they have. And here, nearly 
 two thousand years after, in Boston, (very far from 
 Judea,) a company of children are repeating those 
 words, and calling her blessed ! These words are a 
 quotation from the Hebrew prophets. It is a part of 
 one of those prophetic poems that she quoted, because 
 it seemed to apply to herself. And how well it does 
 apply ! Why does it seem to her that “he hath 
 showed strength with his arm ” ? 
 
 William B. Because Mary was nothing very great 
 till she had this gift. ' 
 
 Augustine. Because God had sent Gabriel. 
 
 Mr. Alcott. What is the “imagination of the 
 proud 35 ? 
 
 Lucy. The love of earthly, worldly riches. 
 
 Mr. Alcott. How had he “ filled the hungry ” ? 
 
GESTATION. 
 
 59 
 
 Lucia. It was the hungry for spiritual food. 
 
 Mr. Alcott read, “ As he spake to our fathers, to 
 Abraham.” What had he said to Abraham ? 
 
 Lucia. He had said, cc Count the stars ; thy chil¬ 
 dren shall become as numerous. 
 
 Mr. Alcott. How long did Mary stay ? 
 
 Mat einal'L)u tie s. SEVERAL. Three months. 
 
 Mr. Alcott. How do you suppose they 
 passed their time ? 
 
 Martha. In conversation about the angels, and 
 about what their sons should be. 
 
 Lucia. And about what their sons should do. 
 
 William B. How they should take care of their 
 childrens’ spirits. 
 
 Charles. And how the Lord had blessed them. 
 
 Mr.’ Alcott. Do you think it was a happy three 
 months ? 
 
 Lucia. I should think it would have passed quickly. 
 
 Lucy. I should think Mary would have stayed 
 longer. 
 
 George K. I shouldn’t; I think she would want to 
 go home and see about her own house. (See Note 82 .) 
 
 William B. They thought of a mother’s duties. 
 
 Mr. Alcott. And they doubtless did as all mothers 
 should before so great an event as the birth of a spirit 
 on the earth. In our next conversation we shall come 
 to the birth of John the Baptist. 
 
CONVERSATION VIII. 
 
 NATIVITY OF SPIRIT. 
 
 FAMILY RELATION. 
 
 Birth and Naming of John the Baptist, from the Sacred Text. — Ideas of 
 Birth-place and Birth. — Birth. — Sacredness of Birth.— Travail of Body 
 with Spirit.— Emblems of Birth. — Naming of Spirit incarnate. — Influ¬ 
 ence of Nature on Imagination. —Analysis ofZacharias’ Prophecy. — Em¬ 
 blems of John and Jesus. — Prejudice. — Subject. 
 
 Review. 
 
 Mr. Alcott began by asking, What was 
 our conversation upon the last time ? 
 Charles and Others. The journey of Mary. The 
 visit to her cousin Elisabeth. Their conversation. 
 
 Mr. Alcott then read 
 
 THE BIRTH AND NAMING OF JOHN THE BAPTIST. 
 
 Before the 
 Vulgar JE ra, 5. 
 Julian Period, 
 4709. 
 
 Hebron. 
 
 Birth and 
 Naming. 
 
 Luke i. 57 to the end. 
 
 57 Now Elisabeth’s full time came that she 
 should be delivered : and she brought forth 
 
 a son. 
 
 58 And her neighbours and her cousins heard how the 
 Lord had showed great mercy upon her j and they rejoiced 
 with her. 
 
 59 And it came to pass, that on the eighth day they came 
 to circumcise the child ; and they called him Zacharias, 
 after the name of his father. 
 
 60 And his mother answered and said, Not so; but he 
 shall be called John. 
 
 61 And they said unto her, There is none of thy kindred 
 that is called by this name. 
 
 62 And they made signs to his father, how he would have 
 him called. 
 
 63 And he asked for a writing-table, and wrote, saying, 
 His name is John. And they marvelled all. 
 
 64 And his mouth was opened immediately, and his 
 tongue loosed , and he spake and praised God. 
 
FAMILY RELATION. 
 
 61 
 
 Before the 
 Vulgar iEra, 5. 
 Julian Period, 
 4709. 
 
 Hebron. 
 
 * Ps. cxxxii. 
 17. 
 
 | Jer. xxiii. 6. 
 xxx. 10. 
 
 X Gen. xxii. 16. 
 
 65 And fear came on all that dwelt round about them : 
 and all these sayings were noised abroad throughout all the 
 hill country of Judea. 
 
 66 And all they that heard them laid them up in their 
 he,arts, saying, What manner of child shall this be ! And 
 the hand of the Lord was with him. 
 
 67 And his father Zacharias was filled with the Holy 
 Ghost, and prophesied, saying, 
 
 68 Blessed be the Lord God of Israel; 
 
 For he hath visited and redeemed his people, 
 
 69 * And hath raised up an horn of salvation for us, 
 
 In the house of his servant David ; 
 
 70 f As he spake by the mouth of his holy prophets, 
 
 Which have been since the world began: 
 
 71 That we should be saved from our enemies, 
 
 And from the hand of all that hate us : 
 
 72 To perform the mercy promised to our fathers, 
 
 And to remember his holy covenant; 
 
 73 J The oath which he sware to our father Abraham, 
 
 74 That he would grant unto us, 
 
 That we, being delivered out of the hand of our enemies, 
 Might serve him without fear, 
 
 75 In holiness and righteousness before him, 
 
 All the days of our life. 
 
 76 And thou, child, shalt be called the prophet of the 
 
 Highest, 
 
 For thou shalt go before the face of the Lord to pre¬ 
 pare his ways ; 
 
 77 To give knowledge of salvation unto his people, 
 
 By the remission of their sins, 
 
 78 Through the tender mercy of our God; 
 
 Whereby the day-spring from on high hath visited us, 
 
 79 To give light to them that sit in darkness and in the 
 
 shadow of death; 
 
 To guide our feet into the way of peaces 
 
 80 And the child grew, and waxed strong in spirit, and 
 was in the deserts till the day of his showing unto Israel. 
 
 Now what came into your minds while I 
 
 Idea of Birth- 
 
 place and Birth, was reading : 
 
 Josiah. The deserts seemed to me a great 
 space covered with sand, like that in the hour-glass. 
 The sun was shining on it, and making it sparkle. 
 There were no trees. John was there alone. 
 
 6 
 
 VOL. I. 
 
62 
 
 RECORD OF CONVERSATIONS. 
 
 Edward J. I thought the deserts meant woods, 
 with paths here and there. 
 
 Lucy. I thought of a space covered with grass and 
 some wild flowers, and John walking about. 
 
 Charles. I thought of a prairie. 
 
 Alexander. I thought of a rocky country. 
 
 Augustine. I thought of a few r trees scattered over 
 the country, with bees in the trunks. 
 
 George K. I thought of a place without houses, 
 excepting John’s ; and flowers, trees, and bee-hives. 
 
 Mr. Alcott. I should like to hear all your 
 B,rth ’ pictures, but as I have not time, you may 
 
 tell me now what interested you most ? (See Note 83.) 
 
 Charles. The prophecy of Zacharias. 
 
 Lucia. Elisabeth’s saying the child’s name must be 
 John. 
 
 Lucy. Zacharias finding his speech again. 
 
 Andrew. The birth of the child. 
 
 Mr. Alcott. How was it ? 
 
 Andrew. I thought, one night, as Elizabeth was 
 sleeping, an angel brought her a child, and made her 
 dream she had one, and she awoke and it was lying at 
 her side. 
 
 William B. I think he w'as born like other children 
 except that Elisabeth had visions. (See Note 84.) 
 
 George K. I thought God sent an angel to give her 
 a child. It cried as soon as it came and w r aked up its 
 mother to give it something to eat. 
 
 Lucia. When John was first born, his mother did 
 not know it, for he w T as born in the night ; but she 
 found it by her side in the morning. 
 
 Charles. Elisabeth must have had some vision as 
 well as Zacharias, or how could she know the child 
 was theirs ? Zacharias could not speak. 
 
 Nathan. I don’t see why John came in the night. 
 All other children come in the day. 
 
FAMILY RELATION. 
 
 63 
 
 _ , Mr. Alcott. No ; more frequently in 
 
 of Birth. the night. God draws a veil over these 
 
 sacred events, and they ought never to be 
 thought of except with reverence. The coming of a 
 spirit is a great event. It is greater than death. It 
 should free us from all wrong thoughts. (See Note 85.) 
 
 Travail of Body 
 with Spirit. 
 
 Others. 
 
 Charles. 
 
 by “delivered”? 
 She delivered her 
 
 child 
 
 What is meant 
 William B. 
 to Zacharias. 
 
 No ; God delivered the child to Elisabeth. 
 Elisabeth’s thoughts made the child’s 
 so ul, and when it was fairly born she was delivered 
 from the anxiety of the thought.* 
 
 Mr. Alcott. You may give me some 
 Birth? mS ° f emblems of birth. 
 
 Alexander. Birth is like the rain. It 
 comes from heaven. 
 
 Lucia. I think it is like a small stream coming 
 from a great sea ; and it runs back every night,-and 
 so becomes larger and larger every day, till at last it 
 is large enough to send out other streams. 
 
 Lemuel. Lives streamed from the ocean first; now 
 smaller streams from the larger ones, and so on. 
 
 Samuel R. Birth is like the rising light of the sun ; 
 the setting is death. 
 
 * Mb. Alcott. Yes, the deliverance of the spirit is the first 
 thing. And 1 am glad to find, that you have so strong an im¬ 
 pression of that. The physiological facts, sometimes referred 
 to, are only a sign of the spiritual birth. You have seen the 
 rose opening from the seed with the assistance of the atmo¬ 
 sphere ; this is the birth of the rose. It typifies the bringing 
 forth of the spirit, by pain, and labor, and patience. (See Note 
 86.) Ed. ‘ 
 
 / 
 
64 
 
 RECORD OF CONVERSATIONS. 
 
 Andrew. God’s wind came upon the ocean of life, 
 and washed up the waters a little into a channel, and 
 that is birth. They run up farther, and that is living. 
 
 Mr. Alcott. I should like to have all your em¬ 
 blems but have not time. There is no adequate sign of 
 birth in the outward world, except the physiological 
 facts that attend it, with which you are not acquainted. 
 
 Why did they call the child John ? 
 SpMUncamate. Several. Because the angel told them to. 
 
 Recorder. The Hebrew word John means 
 gift of God. They felt he was so kindly given that 
 they called him Gift, (See Note 87.) 
 
 Mr. Alcott. Why did the people marvel ? 
 
 Franklin and others. Because it was the custom 
 to name children from relations. 
 
 Joseph. And the people did not know that the an¬ 
 gel had told them to name him John. 
 
 Mr. Alcott. What loosed Zacharias’ tongue ? 
 
 Edward J. The power of God. 
 
 Another. His faith. 
 
 Lucia. The child was born, and it was said that 
 he should speak then. 
 
 Charles. It was promised that he should speak. 
 
 Frank. Because God did not want to make the 
 angel tell a lie. 
 
 Franklin. It was a reward of his obedience. 
 William B. He gave up a natural desire to name 
 him from himself. 
 
 Mr. Alcott. Why was it “noised abroad ” ? 
 
 Influence of 
 
 Nature on Several. It was a great event to have a 
 Imagination. , .. n , 
 
 child born from such old parents. 
 
 Mr. Alcott. And in the country, especially a 
 
 hilly country, the people being imaginative, seem quite 
 
 disposed to look beyond external things. They are apt 
 
FAMILY RELATION. 
 
 65 
 
 to think singular events typify, or are a sign of, some¬ 
 thing supernatural. (See Note 88.) They wondered 
 what kind of child this would be. 
 
 How had the Lord “ visited his people”? 
 (See Note 89.) 
 
 Lemuel. He had visited their spirits. 
 Franklin. By sending John to tell that Jesus was 
 
 Analysis of the 
 Prophecy of 
 Zacharias. 
 
 coming. 
 
 Mr. Alcott. What is it to redeem a people ? 
 
 Lucia. To make them good. 
 
 Edward B. To save them from sin. 
 
 Mr. Alcott. A man who loves to eat and drink, 
 an intemperate man, a passionate man, is a slave to the 
 body ; and when his spirit is released from his body, 
 by renewing thoughts, that withdraw his attention from 
 his body, he is redeemed, just as a prisoner taken out 
 of a dungeon is said to be redeemed from captivi¬ 
 ty. (See note 90.) What is meant by “ horn of sal¬ 
 vation ” ? 
 
 Charles. A great deal of mercy. 
 
 Mr. Alcott. What is meant by “house of David”? 
 
 Franklin. Jesus was a descendant of David. 
 
 Mr. Alcott. What enemies are mentioned here ? 
 
 Charles. Spiritual enemies. 
 
 Mr. Alcott. What fathers are meant here ? 
 
 Charles. All good people who went before. 
 
 Mr. Alcott. What is “ holy covenant ” ? 
 
 (No answer.) 
 
 It is a promise, on condition of holiness, of giving 
 blessings. And the oath ? 
 
 (Here it was found necessary to discriminate between 
 profane swearing and judicial oaths, which they had 
 confounded. (See Note 91.) 
 
 Is there any such promise to us, as was made by that 
 covenant ? 
 
 6 * 
 
66 
 
 RECORD OP CORVERSATIONS. 
 
 Charles. It is made to all good people. 
 
 Mr. Alcott. What is meant by "prophet of the 
 highest ” ? 
 
 Charles. Announcer of Jesus Christ. 
 
 Mr. Alcott. What is it to "give knowledge of 
 salvation ”? 
 
 Charles. To tell us how to be good, and forgive 
 our sins that are repented of. 
 
 Mr. Alcott. What is " day-spring ” ? 
 
 Charles. Righteousness, wisdom. 
 
 Mr. Alcott. What is it to "sit in darkness”? 
 (See Note 92.) 
 
 Charles. To be wicked. 
 
 Mr. Alcott. If John was the day-spring, 
 
 SKS&-. risen sun ? 
 
 All. Jesus. 
 
 Mr. Alcott. What is it to " wax strong in spirit” ? 
 Charles. To stand fast by God. 
 
 Franklin. To grow better and better. 
 
 Mr. Alcott reads. " And he was in the deserts.” 
 Charles. In the country ; at his father’s house. 
 
 Edward B. Why are Jews held in such 
 rejuchce. contempt, when Jesus was born a Jew. 
 
 Franklin. Because they killed Jesus, and said, 
 " his blood be on us and our children.” 
 
 Edward B. And Jews are mean, avaricious. 
 
 (Mr. Alcott explained the last characteristics by the 
 opjjressions they had suffered.) 
 
 Mr. Alcott. Who thinkit is a wicked prejudice ? 
 Welles. It is a right prejudice. 
 
 All. There are no right prejudices. 
 
 Mr. Alcott. What has been the subject 
 
 Subject. ~ 3 
 
 oi this conversation ? 
 
 Nathan. Putting spirits into bodies. 
 
 Mr. Alcott. And the nativity, or birth of spirit in 
 the flesh. 
 
CONVERSATION IN. 
 
 MARRIAGE OF SPIRIT. 
 
 CONJUGAL RELATION. 
 
 Vision of Joseph, from the Sacred Text. — Idea of Birth. — Constancy.— 
 Conjugal Love. — Idea of Angels. — Spirit Incarnate. — Emmanuel.— 
 Apotheosis of Humanity. — Divinity of Spirit. 
 
 Mr. Alcott began the conversation by reading the 
 
 VISION OF JOSEPH. 
 
 Matt. i. 18 to the end. 
 
 Before the 
 Vulgar iEra, 5. 
 Julian Period, 
 4709. 
 
 Nazareth. 
 
 * Isa. vii. 14. 
 
 18 Now the birth of Jesus Christ was on 
 Constancy. this wise : When as his mother Mary was 
 espoused to Joseph, before they came together, she was 
 found with child of the Holy Ghost. 
 
 19 Then Joseph her husband, being a just man, and not 
 willing to make her a public example, was minded to put 
 her away privily. 
 
 20 But while he thought on these things, behold the 
 angel of the Lord appeared unto him in a dream, saying, 
 Joseph, thou son of David, fear not to take unto thee Mary 
 thy wife : for that which is conceived in her is of the Holy 
 Ghost. 
 
 21 And she shall bring forth a son, and thou shalt call his 
 name JESUS: for he shall save his people from their sins. 
 
 22 Now all this was done, that it might be fulfilled 
 which was spoken of the Lord by the prophet, saying, 
 
 23 * Behold, a virgin shall bo with child, and shall bring 
 forth a son, and they shall call his name Emmanuel, which 
 being interpreted is, God with us. 
 
 24 Then Joseph being raised from sleep did as the angel 
 of the Lord had bidden him, and took unto him his wife : 
 
 25 And knew her not till she had brought forth her first¬ 
 born son : and he called his name JESUS. 
 
68 
 
 RECORD OF CONVERSATIONS. 
 
 After the reading Mr. Alcott asked what interested 
 them most. 
 
 Josiah. I thought most of Jesus’ being 
 
 Idea of Birth. , ^ 
 
 born. 
 
 Edward C. I thought I saw Jesus come down from 
 heaven, when you read. 
 
 William B. When mothers have children they are 
 always good, better than at other times. Mary’s vision 
 had made her good — better than other people, and so 
 her child was better. 
 
 Lucy. I liked the angel’s appearing to Joseph and 
 telling him not to be afraid. 
 
 Samuel T. It was beautiful where the angel 
 came to Joseph in a dream. 
 
 Augustine. The birth was so peculiar, because the 
 child was different, more holy than other children. If 
 such a child should come again, there would be the 
 same signs and wonders, that the father and mother 
 might get ready to take care of it. (See Note 94.) 
 
 Alexander. The angel came, so that Mary and 
 Joseph •might become good ; so that they could teach 
 their child, lest he should have faults. 
 
 John B. I imagined the angel, but I cannot put 
 my idea into words. 
 
 Frank. The angel ought to have told 
 Joseph that it would be wrong for him not 
 to marry Mary, after he had promised to. (See Note 
 95.) 
 
 * Mr. Alcott. And what did you think being born was? 
 Josiah. It is to take up the body from the earth. The spirit 
 comes from heaven, and takes up the naughtiness out of other 
 people, which makes other people better. And these naugh¬ 
 tinesses, put together, make a body for the child; but the 
 spirit is the best part of it. (See Note 93.) Ed. 
 
CONJUGAL RELATION. 
 
 69 
 
 Mr. Alcott. That is just what the angel did tell 
 him. 
 
 Edward B. I thought of Joseph lying on a 
 splendid bed in a splendid room. And the angel 
 had on a white glistening robe, flowing round his feet, 
 and a golden girdle round his waist, and a glittering 
 crown and wand, and flaxen hair over his shoulders, 
 and he told Joseph to keep his promise. 
 
 Recorder. How could a poor carpenter in Naza¬ 
 reth, have a splendid room ? 
 
 Edward B. An angel would not come into a poor 
 looking room. It would not be appropriate. 
 
 R ecorder. Do they never visit poor men’s huts ? 
 
 {After some conversation, Edward seemed to think, 
 that such outward splendors were not particularly 
 appropriate to angels, at least, upholstery. 
 
 Mr. Alcott. Was this angel in Joseph’s mind or 
 out of it ? 
 
 Edward B. There was a real angel, but different 
 persons’ imaginations would have shaped him differ¬ 
 ently. I believe there are different kinds of angels : — 
 Some..are to be born as men ; some are ministering 
 angels, who had lived in bodies once ; some who like 
 Gabriel, have never had a body, and never will 
 have one. These are called visiting angels. 
 
 Edward J. I wonder why the angel did not tell 
 Joseph to marry Mary before ? 
 
 Mr. Alcott. Did he not tell him what to do, as 
 soon as he began to inquire what he should do ?* 
 
 * Edward J. I should think the father would know about 
 the child’s coming, as soon as the mother. 
 
 Mr. Alcott. Mothers always know first. (See Note 96.) 
 Edward J. Yes; because they have most to do with the 
 children. Ed. 
 
70 
 
 RECORD OF CONVERSATIONS. 
 
 George K. I thought about Joseph’s 
 
 Conjugal Love. , . . _ . . . , . 
 
 kindness to Mary. 1 think that he always 
 
 let her choose about things, what they should have 
 
 for dinner, and such things (See Note 97) ; and 
 
 when he had any thing, he always gives it to her, and 
 
 would go any where to carry things when she asked 
 
 him to. I think Joseph had a good room, because he was 
 
 a carpenter, and could make every thing ; but I think 
 
 an angel would be more likely to go to a poor person’s 
 
 house, because the poor are generally happier. 
 
 Mr. Alcott. Do any of the rest of you think as 
 George does, that the poor are the happiest. 
 
 {Jill held up their hands hut Edward B .) (See 
 Note 98.) 
 
 Charles. I was interested in the angel’s coming to 
 tell Joseph that he need not fear to marry Mary. 
 
 Mr. Alcott. Why do you think Joseph doubted 
 about it ? 
 
 Charles. Because he thought Mary was too holy 
 for him, and he did not want to have the child be the 
 son of a carpenter’s wife, lest people should not think 
 so much of him. 
 
 Andrew. I think the reason the angel told him to 
 marry Mary was, because she was going to have such a 
 holy child, who would make him a better man. 
 
 Lucia. I though of Joseph walking in the fields, 
 where there was grass and flowers. He was thinking 
 about marrying Mary, and he lay down and went to 
 sleep, and an angel came, with glistening hair and 
 robes, and a dove on each shoulder, and told him to 
 marry Mary. 
 
 Mr. Alcott Was he alone ? 
 
 Lucia. Yes ; there was no other person holy enough 
 to know any think about it. 
 
 Mr. Alcott. How did the angel look to you ? 
 
CONJUGAL RELATION. 
 
 71 
 
 Lucia. As small as an infant, and had a smile like 
 a child, and his words sounded like music. 
 
 Mr. Alcott. Do you generally think of 
 
 Idea of Angels. . & J 
 
 angels as infants r 
 
 All. I do ! I do ! (See Note 99.) 
 
 Emma. I was interested in the name 
 
 Spiiit Incarnate. ~ . . , ,, T . , . 
 
 ec God with us.” 1 thought it meant that 
 
 Jesus was God, though on earth. 
 
 Charles* I think it means that God will be with the 
 
 parents of Jesus, because God’s spirit is in Jesus, and 
 
 so with them. 
 
 Mr. Alcott. Is God’s spirit always in Children ? 
 Charles. God’s spirit was in him more than in any 
 other; because he was more pure. 
 
 Andrew. I think it means that God had faith in 
 them all. 
 
 John B. It means that God was in the child and his 
 mother. 
 
 Edward J. I thought of greatness and goodness 
 in Jesus Christ; and that Jesus Christ would be with 
 men. So he was God with us. 
 
 Edward B. It means Jesus was more like God than 
 any one else. 
 
 Do the words Jesus and Emmanuel mean 
 
 Emmanuel. , , 
 
 the same r 
 
 Mr. Alcott. One of the prophets, speaking of a great 
 era, a renovation of things by the spirit, said it would 
 bring God among men. And Matthew quoted these 
 words, saying, that they were fulfilled, when Jesus was 
 born, for he was a God among men. (See Note 100.) 
 
 George K. He was called God because he was so 
 much like God, and was with his disciples, so he was 
 Emmanuel. 
 
 Mr. Alcott. What disciples was he with ? 
 
72 
 
 RECORD OF CONVERSATIONS. 
 
 George K. Luke and John and those ; but he is 
 spiritually with all good men. It says, in a book which 
 I have at home, — 
 
 “ If I could find some cave unknown. 
 
 Where human feet had never trod. 
 
 Yet there I should not be alone, 
 
 On every side there would be God.” 
 
 Josiah. I think Emmanuel means, that God was so 
 very good as to send Jesus to make men repent, and 
 so when he came, it was said that God was with us. 
 
 Frank. If you call Jesus God, and God 
 Humanity? ° f God, I think there would be two Gods, and 
 that is the same as worshipping statues. 
 
 Augustine. I think that Jesus and God are not two 
 but one. If we were to say Jesus, or to say God, 
 we should mean the same thing, only Jesus is God in a 
 body. 
 
 John B. I think thejsame. 
 
 George K. God is God ; Jesus is godlike. (See 
 Note 101.) * 
 
 Divinity of 
 Spirit, 
 
 Mr. Alcott. Is there any one word 
 which may express this idea of God with 
 
 us ? 
 
 * It will be observed that Mr. Alcott does not decide between 
 such differing views. All opinions seem to be represented by 
 the different children, and there is something characteristic in 
 the views which they take. Very few seem indoctrinated at 
 home. The same original difference of mind, which originates 
 different creeds, originates them here. They have formed their 
 own creeds ; and these sometimes differ from those of their pa¬ 
 rents. Mr. Alcott leads them to express their views, and then 
 leaves these to make their own impression, confident that truth 
 will prevail in the end. Rec. 
 
CONJUGAL RELATION. 
 
 73 
 
 * 
 
 Augustine. Spirit. 
 
 Andrew. Conscience. 
 
 Frank. Immortality. 
 
 Mr. Alcott. Is God with us ? 
 
 {All held up hands.) (See Note 102.) 
 
 How many think our life is God ? 
 
 Augustine. God makes our life. 
 
 Mr. Alcott. How many think our love is God ? 
 George K. Some of God, not all. 
 
 Mr. Alcott. How many think our faith is God ? 
 Augustine. The spirit is flowing over us, and what 
 we get is God in us. 
 
 Mr. Alcott. Is our body God in any sense ? 
 George K. It is God’s work. (See Note 103.) 
 
 Mr. Alcott. Our next conversation will 
 Subject. ^ on t j ie 0 f j esuSj which point in 
 
 his history we have now reached. We have seen what 
 preparations God makes in order to bring a spirit into 
 the world, and make it visible to our eyes, by clothing 
 it in flesh. 
 
 VOL. i. 
 
 7 
 
CONVERSATION X. 
 
 ADVENT OF SPIRIT. 
 INFANCY. 
 
 The Birth of Jesus, from the Sacred Text. — Ideas, Images, and Emblems of 
 _Theories of Birth. — Release from Evil.—Retribution of Con¬ 
 science._Emblem of Retribution. — Spiritual Blessedness.—Maternal 
 
 Solicitude. —Joy at Birth. — Ideas of Paraphrase. 
 
 Mr. Alcott remarked on the taxing, and read 
 
 THE BIRTH OF JESUS. 
 
 Luke ii. 1-20. 
 
 Before the 
 Vulgar ./Era, 5. 
 Julian Period, 
 4709. 
 
 Bethlehem. 
 
 Bi r th. 1 And it came to pass in those days, that 
 
 there went out a decree from Caesar Augus¬ 
 tus, that all the world should be taxed. 
 
 2 (jlnd this taxing was first made when Cyrenius was 
 governor of Syria.) 
 
 3 And all went to be taxed, every one into his own city. 
 
 4 And Joseph also went up from Galilee, out of the city 
 of Nazareth, into Judaea, unto the city of David, which is 
 called Bethlehem ; (because he was of the house and lineage 
 of David:) 
 
 5 To be taxed with Mary his espoused wife, being great 
 with child. 
 
 6 And so it was, that, while they were there, the days 
 were accomplished that she should be delivered. 
 
 7 And she brought forth her firstborn son, and wrapped 
 him in swaddling clothes, and laid him in a manger ; because 
 there was no room for them in the inn. 
 
 8 And there were in the same country shepherds abiding 
 in the field, keeping watch over their flock by night. 
 
 9 And, lo, the angel of the Lord came upon them, and 
 the glory of the Lord shone round about them: and they 
 were sore afraid. 
 
INFANCY. 
 
 75 
 
 Before the 
 Vulgar A3ra, 6. 
 Julian Period, 
 4709. 
 
 Bethlehem. 
 
 10 And the angel said unto them, Fear not: for, behold, 
 I bring you good tidings of great joy, which shall be to all 
 people. 
 
 11 For unto you is born this day in the city of David a 
 Saviour, which is Christ the Lord. 
 
 12 And this shall he a sign unto you; Ye shall find the 
 babe wrapped in swaddling clothes, lying in a manger. 
 
 13 And suddenly there was with the angel a multitude of 
 the heavenly host, praising God, and saying, 
 
 14 Glory to God in the highest, and on earth peace, good¬ 
 will toward men. 
 
 15 And it came to pass, as the angels were gone away 
 from them into heaven, the shepherds said one to another, 
 Let us now go even unto Bethlehem, and see this thing 
 which is come to pass, which the Lord hath made known 
 unto us. 
 
 16 And they came with haste, and found Mary, and Jo¬ 
 seph, and the babe lying in a manger. 
 
 17 And when they had seen it, they made known abroad 
 the saying which was told them concerning this child. 
 
 18 And all they that heard it wondered at those things 
 which were told them by the shepherds. 
 
 19 But Mary kept all these things, and pondered them in 
 her heart. 
 
 20 And the shepherds returned, glorifying and praising 
 God for all the things that they had heard and seen, as it 
 was told unto them. 
 
 He read this twice (as they requested it a second 
 time) and then asked for their thoughts. 
 
 T , _ John D. I saw the mother standing by a 
 
 Ideas, Images, # # # 
 
 and Emblems manger, with a little child in it. I have 
 
 of Birth. . „ . 
 
 seen a picture ot it. 
 
 Joseph. I saw the angels coming to the shepherds. 
 Franklin. I saw the picture of the whole :—the 
 people going up to be taxed all along the road ; the 
 manger and child and mother ; the angels coming to 
 the shepherds ; and the angels going away. 
 
 Augustine. Gabriel, the angel of the Lord, was 
 dressed differently from the other angels. He had stars 
 on his robe, which was blue. 
 
76 
 
 RECORD OF CONVERSATIONS. 
 
 IS, 
 
 [r. Alcott. Why was he drest differently r 
 
 Augustine. Because he brought a new kind of 
 message. Blue is an emblem of faith. 
 
 Mr. Alcott. Is not green like faith ? 
 
 Augustine. No ; green is more like fear. Mary 
 was sitting on a pile of straw, and the baby, clothed in 
 white, was in a stall. It had hazel eyes. There were 
 cows in the other stalls. 
 
 Alexander. I saw the angel coming to the shep¬ 
 herds. The sky was black ; but there was one red spot, 
 out of which the angels came. The first angel had a 
 crown on. The baby was in a manger, and there were 
 cows each side of him. 
 
 Welles. The sky seemed to me clear blue. The 
 first angel was the largest, and he had a crown on, and 
 there was a long line of smaller angels, clothed in 
 white, following. Then I saw the shepherds going and 
 finding Jesus in a large place full of hay. He was 
 lying high, and Joseph and Mary are standing near, and 
 looking at him, and smiling because they are glad to 
 have him. 
 
 John B. I see the manger. The baby was dressed 
 in white, with stars all over his dress ; the stars are a 
 sign of love. The stable was not very large, and 
 cattle are there. There was a building close by where 
 there were a good many people 
 side and trying to get in. But it is too full 
 
 Lemuel 
 
 seph and Mary are on the hay, and the baby is in the 
 manger. There are angels coming down just in sight 
 afar off, and the light about them shines into the barn 
 and wakes up the cattle. The angels are dressed in 
 satin with diamonds. 
 
 George B. I saw the angels dressed in green. 
 
 Josiah. I think it was rather a high part of the 
 barn, and a child was lying in the midst of the crowd, 
 
 some standing out- 
 
 There was a large house and barn ; Jo- 
 
INFANCY. 
 
 77 
 
 and there was a ray of light on its forehead, that light¬ 
 ed up the whole barn. And an angel was sitting on a 
 cloud above, dressed in purple, with a sceptre and with 
 a hat and feathers of purple, and there were other 
 angels flying in and out, singing goodwill; and far off 
 on a hill were shepherds, and there were little bits of 
 angels flying round, and there was music playing, as if 
 it were all the flutes and all the harps in the whole 
 world playing together. The chief light was on the 
 barn and on the hill. 
 
 Mr. Alcott. Was there light on the barn outside? 
 
 Josiah. Oh yes ! and, Mr. Alcott, I can see the 
 watchmen of the city sitting, and the battlements, and 
 the travellers stopping and asking the watchmen, what 
 all this light means. 
 
 Frank. I don’t see how there could be a cloud in a 
 barn. 
 
 Josiah. Oh ! the barn was as high as this room ; 
 and the cloud was as high as that stove funnel. It was 
 a pink cloud, such as we often see at sunset. 
 
 Mr. Alcott. Why do you think this child was laid 
 in a barn ? 
 
 Josiah. Oh ! because he was so good, he could not 
 be laid in a handsome bed like others ! 
 
 Mr. Alcott. Why is it not, as it was with Jesus, 
 when all babes are born ? 
 
 Josiah. Because he was wiser and better and 
 gooder. . # 
 
 Mr. Alcott. What if there should be just such 
 another child born ? 
 
 Josiah. Why, then something of the same kind 
 would take place I suppose, though not exactly the 
 same things. 
 
 Andrew. I see a little baby in a barn about as large 
 as this room ; and the baby is on a hayloft in one 
 corner, and a crowd of people are at the door. The 
 
 7* 
 
78 
 
 RECORD OF CONVERSATIONS. 
 
 baby has a pink and purple robe, with a ring on his 
 finger. 
 
 Mr. Alcott. Where did the ring come from ? 
 
 Andrew. His heavenly father put it on because he 
 was pleased with him. The angels came in a long 
 curve line which reached from the sky to the place 
 where the angel stood who spoke to the shepherds, and 
 there seemed to be more angels still behind. 
 
 (He described their dresses .) 
 
 Edward J. I think the angels were dressed in sky. 
 They had feathers and diamonds on their heads. Those 
 angels who are singing are . in a thing that keeps them 
 all together, and have harps ; and the angel of silence 
 is there besides.* Jesus is dressed in sky too. Mr. 
 Alcott, I made up some of this while 1 was telling it. 
 
 I did not think it all when you were reading. 
 
 Hales. I like to think of the shepherds going home 
 from seeing the child. 
 
 Nathan. I think of the baby lying in the stall, and 
 a lamp overhead, and a great many people looking at 
 him and smiling, because they are glad he is come. 
 
 Frederic. I thought of the hill and the angels 
 coming down ; the shepherds were great stout men. 
 
 (I lost the rest of this picture , but remember it was 
 quite unique for its rustic simplicity and good 
 sense.) 
 
 Edward C. I think of shepherds sitting with their 
 crooks, and the lambs all about them in the grass. 
 
 Samuel T. I think of the baby lying up there and 
 his mother. 
 
 Emma. The reason of the light is, that goodness 
 sheds light. 
 
 * In Mr. Alcott’s school-room is an “ Angel of Silence ” in a 
 plaster cast. 
 
INFANCY. 
 
 79 
 
 Lucia. I think the angels were standing on a cloud ; 
 and there were three or four little baby angels. The 
 older angels had on white garments figured with lilies 
 and roses. The sheep were under a tree. The angels 
 sung ; but the angel of silence played on a harp and 
 did not sing. Gabriel had a rod with a star on it, and 
 he told them Jesus was born. As soon as Gabriel had 
 said this, the angels began to sing to their harps. In 
 the inn there was a very small bed, which they gave 
 to Mary to put in the stall for the baby to lie on. 
 It was just large enough for Jesus. Jesus had blue 
 eyes, and a white robe, with stars on it, and the stars 
 looked down from the sky into the window. And Mary 
 had a plume that she was waving over him. The an¬ 
 gels had no crowns on. I think that would have 
 spoiled the whole, it would have been so earthly—they 
 had wreaths of flowers. 
 
 Emma. I think Mary was bending over Jesus and 
 pressing the hay down, lest it should get into his eyes. 
 
 Lucia. The angels, I think, took care of the sheep, 
 while the shepherds went to Bethlehem. And angels 
 were flying round the barn where Jesus was. Between 
 the hill of the shepherds and the barn was a plain, 
 covered with flowers, and a brook ran through it. 
 
 William B. I thought of a road and a tavern on 
 one side. Just behind was a very large barn ; and the 
 tavern was full, and they went into the stable and 
 cleared one manger, and clothed the child in some old 
 dirty rags. (See Note 104.) And the mother was laid 
 down and held the child up in a standing posture. The 
 shepherds brought young lambs as presents to Jesus. 
 When the shepherds told of Christ’s birth in the city, 
 all the bells were rung, and the people hurraed, but not 
 boisterously, that a king was born. In the next stall to 
 Jesus there was an ass, and when the ass saw Jesus, he 
 
80 
 
 RECORD OF CONVERSATIONS. 
 
 ran out of his own stall, and laid down before Jesus’ 
 stall. 
 
 Mr. Alcott. Why should they take ragged clothes ? 
 
 William B. They were poor, and taken by sur¬ 
 prise ; besides, such clothes were emblematic of his 
 earthly state. 
 
 Mr. Alcott. Why were lambs brought ? 
 
 William B. They are emblems of innocence. 
 
 Mr. Alcott. What is meant by the prostrate ass ? 
 
 William B. The ass knew the truth. You know 
 animals have a kind of instinct. 
 
 Recorder. Why should the ragged clothes be dirty ? 
 that seems to me very disagreeable. 
 
 William B. Why, that has a meaning, but I can¬ 
 not express it. 
 
 Edward B. I thought of the shepherds receiving 
 the tidings, sitting on an eminence ; and the flocks lying 
 about on the ground, and the sky opened, and the light 
 shone all round many miles, but not as far as Bethle¬ 
 hem. And an angel came down, not like the other 
 angels that had come, but a smaller one, with a pink 
 and white robe, and a plain gold girdle, and a gold 
 band on his head. The other angels that came after, 
 had no bodies, but only heads and wings — golden wings. 
 And after they had told the shepherds, they went 
 back and heaven closed. Then the shepherds went to 
 Bethlehem ; and angels followed, who were invisible to 
 the people until they got into the barn, where they could 
 be seen. And the people of the inn could not get near 
 the barn, because there was an angelic influence that 
 kept them away, for they were not worthy. 
 
 Lucy. I was interested in the angels’ coming. They 
 brought Jesus in a chariot. He brought with him a 
 bible clasped with diamonds. He had diamonds on his 
 head. Mary kissed him. 
 
INFANCY. 
 
 81 
 
 Mr. Alcott. Do the rest think Jesus 
 
 Theories of was brought by the ange l s ? 
 
 Josiah. I don’t know how he came. 
 
 Nathan. Mary carried him into the barn, but I do 
 not know where she got him. 
 
 Lemuel. The angels could not bring his body. 
 
 Franr. A carriage and horses from the sky brought 
 the body. 
 
 ( The rest thought angels brought him except Ed¬ 
 ward B.) 
 
 Mr. Alcott. Do any of you think you were deliv¬ 
 ered by angels to your mothers ? 
 
 Lucia and Others. The spirit was, but not the 
 body. 
 
 Emma. The body was in the spirit. After angels 
 bring the spirit, the body grows out of it, as the rose 
 opens out of the bud. 
 
 William B. The mother has something to do with 
 making the body. 
 
 Several. So I should think. 
 
 Mr. Alcott. Why did the shepherds say 
 
 Evil ase from they had “ glad tidings ”? 
 
 Alexander. Because he was the Saviour. 
 Emma. Of our spirits. 
 
 Franrlin. From our sins. 
 
 Edward B. The Jews thought he would be a sav¬ 
 iour from the Romans. 
 
 Mr. Alcott. The tidings were “to all people.” 
 How ? 
 
 Lemuel. Because he was good, and goodness will 
 stay always. 
 
 Mr. Alcott. Does evil always stay ? 
 
 Retribution of q • N 
 Conscience. 
 
 What is the effect of sin on our spirits ? 
 Edward. J. Hell. 
 
92 
 
 RECORD OF CONVERSATIONS. 
 
 Franklin. 
 George B. 
 Alexander. 
 
 Mr. Alcott. What does that word signify. 
 
 Edwaad. J. Fire and brimstone. 
 
 Mr. Alcott. Such fire as is in our grate, or does 
 fire signify something else ? 
 
 Edward J. I think it is the fire that burns our spir¬ 
 its. 
 
 Mr. Alcott. What is this fire ? 
 
 Edward J. Horror. 
 
 The punishment of conscience. 
 
 Anger is hell. 
 
 Revenge is hell. 
 
 Lucy E. Remorse is hell. 
 
 Lucia. A great reproach of conscience, but not a 
 little reproach, is hell. (See Note 105.) 
 
 Mr. Alcott. Those who think there is 
 Retribution a P^ ace called hell, where there is fire like 
 that in the grate, hold up your hands. 
 
 (Not one.) 
 
 Now those who think this word, (which you have 
 found for yourselves,) is the sign of a state of mind, 
 signify it. 
 
 (All rose.) 
 
 Josiah. Hell is a valley, I think, where they breathe 
 evil spirits and writhe. 
 
 Mr. Alcott. An outward valley, or — ? 
 
 Josiah. A sign of naughtiness. Mr. Alcott, I have 
 not been in that valley of hell for several days. 
 
 Mr. Alcott. Well, I am glad of it. We may say 
 then that Jesus came to save us from wrong states of 
 mind ; from breathing in evil spirits as Josiah says. 
 (See Note 106.) 
 
 Why did the angels sing “ Glory to God in 
 the highest” ? 
 
 Welles. Because Jesus was good. 
 Alexander. And “highest” is the emblem of holy. 
 
 Spiritual 
 
 Blessedness. 
 
INFANCY. 
 
 83 
 
 Mr. Alcott. Why did they sing, “ On earth 
 peace” ? 
 
 William B. Because peace would be made in the 
 world by what he taught. (See Note 107.) 
 
 Welles. I think it means peace of conscience. 
 
 Emma. How beautiful it would be if no one ever 
 did wrong ! 
 
 Welles. If it had not been for Adam — 
 
 Mr. Alcott. If it had not been for Welles — and 
 for Mr. Alcott — and for all imperfect human crea¬ 
 tures !! 
 
 Lucia. If there were no wicked ones there would 
 be no state prisons. 
 
 Edward B. No incendiaries nor pickpockets. 
 
 John B. No murders, no wars. 
 
 Mr. Alcott. There would be “good will towards 
 men.” 
 
 Augustine. Men would be kind to one another. 
 
 Emma. They would say “ I will not do wrong.” 
 
 Franklin. And be generous. 
 
 Mr. Alcott. “ And Mary pondered 
 solicitude. these things in her heart.” 
 
 Edward J. What does “ ponder ” mean ? 
 
 Mr. Alcott. To weigh, think about, consider 
 what meaning is hidden. 
 
 Edward J. She pondered in her heart, because 
 Jesus was her son. 
 
 Mr. Alcott. Was there joy when you 
 
 Joy at Birth. , 
 
 were born r 
 {All said yes.) 
 
 Do you think any of you will prove Saviours, even to 
 one poor ignorant soul ? 
 
 Lucy. I guess Josiah and Emma will. 
 
84 
 
 RECORD OF CONVERSATIONS. 
 
 Mr. Alcott. And why not Lucy, and Welles, and 
 every one of you ? Why not joy in heaven when 
 you were born, and angels sing ? (SeeNote 108 .) 
 
 (All smiled.) 
 
 Mr. Alcott. This passage needs no 
 
 Ideas of* i i»ri • . «. 
 
 Paraphrase. paraphrase. What is a paraphrase f 
 
 Several. Thoughts put into words, into 
 any person’s words. 
 
 Jo si ah. Putting sense into words. For instance, 
 if I wanted to paraphrase the Bible, I should say — 
 There was a good man whose name was God, and he 
 sent another good man whose name was Jesus. 
 
 Another. Paraphrasing is telling God’s meaning. 
 
 George K. You paraphrase when you change the 
 large words into words small enough for us to under¬ 
 stand. 
 
 John D. When you read a story, you change the 
 words into your own. 
 
 William C. Taking other words for the same 
 thoughts. 
 
 ( Every scholar answered in like manner. All had the 
 idea.) 
 
 Mr. Alcott. Some people think it wrong to 
 paraphrase the Bible, because the person who para¬ 
 phrases may misunderstand, and use wrong words, 
 or put a false sense. There is danger of this. But do 
 you think there is so much danger of my doing so, as 
 of your missing the true meaning without the para¬ 
 phrase ? 
 
 (No ! was the general answer.) 
 
 When I paraphrase I do not put better words. The 
 Bible itself has usually the best expression, but I 
 sometimes use other and plainer words; and now 
 
INFANCY. 
 
 85 
 
 tell me, How many of you like to have me para¬ 
 phrase, and understand the sense better ? 
 
 {Ml held up hands.) 
 
 One. Every lesson is more interesting than the 
 last ! 
 
 Mr. Alcott. I am glad that your interest contin¬ 
 ues as we proceed. The subjects become more and 
 more interesting. In our next conversation we shall 
 speak of the consecration in the temple at Jerusalem. 
 
 VOL. r. 
 
 8 
 
 < 
 
CONVERSATION XI. 
 
 CONSECRATION OF SPIRIT TO SELF RENEWAL. 
 
 RELIGION". 
 
 Description of the Temple. — Consecration in the Temple, from the Sacred 
 Text. — Naming and Blessing. — Pictures of the Consecration. — Self- 
 Control. — Self-Sacrifice. — Emblems. — Inspiration. — Spiritual Triumph. 
 — Temperance. — Self-Renewal. — Spiritual Growth. 
 
 Mr. Alcott began the conversation by read¬ 
 me 3 Temple. 0 ^ i n g a description of the Jewish Temple. 
 
 He spoke of one of Raphael’s Cartoons, 
 representing the beautiful gate of the temple, (late¬ 
 ly exhibited), and which many of the children had 
 seen. He then read the 
 
 CONSECRATION IN THE TEMPLE. 
 
 Luke ii. 21-39. 
 
 Before the 
 Vulgar A2ra, 5. 
 Julian Period, 
 4709. 
 
 Temple at 
 Jerusalem. 
 
 * Exod. xiii. 2. 
 Numb, xviii. 
 
 15. 
 
 t 
 
 Levit. xii. 
 2 , 6 . 
 
 21 And when eight days were accomplished 
 
 Naming and f or c j rcumc i s i n g 0 f the child, Joseph 
 
 Blessing. ,, , , . ... , 
 
 called his name JESUS, which was so named 
 
 of the angel before he was conceived in the womb. 
 
 22 And when the days of her purification according to 
 the law of .Moses were accomplished, they brought him to 
 Jerusalem, to present him to the Lord 5 
 
 23 (As it is written in the law of tlie Lord, * Every male 
 that openeth the womb shall be called holy to the Lord;) 
 
 24 And to offer a sacrifice according to f that which is 
 said in the law of the Lord, A pair of turtle-doves, or two 
 young pigeons. 
 
 25 And, behold, there was a man in Jerusalem, whose 
 name was Simeon ; and the same man was just and devout, 
 waiting for the consolation of Israel; and the Holy Ghost 
 was upon him. 
 
 26 And it was revealed unto him by the Holy Ghost, 
 that he should not see death, before he had seen the Lord’s 
 Christ. 
 
RELIGION 
 
 87 ■ 
 
 Before the 
 Vulgar iEra, 5. 
 Julian Period, 
 4709. 
 
 Temple at 
 Jerusalem. 
 
 * Isa. vlii. 14. 
 Rom. ix. 32. 
 
 27 And he came by the Spirit into the temple : and when 
 the parents brought in the child Jesus, to do for him after 
 the custom of the law, 
 
 28 Then took he him up in his arms, and blessed God, 
 and said, 
 
 29 Lord, now lettest thou thy servant depart in peace, 
 according to thy word: 
 
 30 For mine eyes have seen thy salvation, 
 
 31 Which thou hast prepared before the face of all 
 people; 
 
 32 A light to lighten the Gentiles, and the glory of thy 
 people Israel. 
 
 33 And Joseph and his mother marvelled at those things 
 which were spoken of him. 
 
 34 And Simeon blessed them, and said unto Mary his 
 mother, Behold, this child is set for the *fall and rising 
 again of many in Israel, and fora sign which shall be spoken 
 against, 
 
 35 (Yea, a sword shall pierce through thy own soul also,) 
 that the thoughts of many hearts may be revealed. 
 
 36 And there was one Anna, a prophetess, the daughter 
 of Phanuel, of the tribe of Aser : she was of a great age, 
 and had lived with an husband seven years from her vir¬ 
 ginity 5 
 
 37 And she was a widow of about fourscore and four 
 years, which departed not from the temple, but served Qod 
 with fastings and prayers night and day. 
 
 38 And she coming in that instant gave thanks likewise 
 unto the Lord, and spake of him to all them that looked for 
 redemption in Jerusalem. 
 
 39 And when they had performed all things according to 
 the law of the Lord, they returned into Galilee, to their own 
 city Nazareth. 
 
 At their request he read this lesson twice, and ex¬ 
 plained the law of Moses respecting purification and 
 consecration of children. 
 
 Mr. Alcott. Now what have you in 
 
 Pictures of the • , •> 
 
 Consecration. Y^Ul minds . 
 
 Edward C. The turtle-doves, but I do not 
 know what they were for. 
 
 Josiah. I had a picture of the christening. (See 
 Note 109.) 
 
88 
 
 RECORD OF CONVERSATIONS. 
 
 (He described the temple with ornaments of gold ; 
 the priests ' 1 dresses ; Simeon with a beard and long 
 robe , holding the child up on one arm , and raising 
 the other to heaven ,— kneeling , and vjith little hair 
 on his head ; Anna , very young, stretching out both 
 hands thanking God-.) 
 
 Mr. Alcott. Let us not have so many of these 
 pictures to-day ; we had a great many last time ; let us 
 have more thoughts and fewer images. 
 
 Lemuel. I thought the temple was as large as the 
 state house, and there was an altar and knife laying on 
 it, with a pearl handle and golden blade ; the priest had 
 the child and Mary and Joseph were kneeling. 
 
 Mr. Alcott. You are thinking of the circumcision, 
 though I did not dwell on that. 
 
 Frank. I imagined the temple and the child stand¬ 
 ing on the altar. Joseph had on a gold striped long 
 gown, and Mary had a silver striped gown, and a pearl 
 on her head. The floor was covered with apples, and 
 things to be sacrificed. 
 
 Augustine. I imagined the temple was a good deal 
 like this temple, and had one room larger than this. 
 The altar was mahogany, with steel on the top, to keep 
 it from being burned. There was a knife with a golden 
 carved handle and silver blade. The two turtle-doves 
 were standing on the altar, waiting for the priest to 
 offer them up. And there was a pulpit, with a minister 
 in it, reading out of a book. Mary and Joseph were 
 before the altar, looking happy, and thinking about 
 
 what the priest was reading. Simeon had the child 
 
 ▼ 
 
 and was caressing him. And they all had white caps 
 on. There was a congregation of people sitting be¬ 
 hind as in a common church. The sacrifice was made 
 with sweet smelling wood. 
 
RELIGION. 
 
 89 
 
 Mr. Alcott. Can you not refrain from these elabo¬ 
 rate pictures ? I prefer to have the thoughts which 
 the reading suggests. 
 
 Edward J. I saw Joseph and Mary carry the 
 pigeons and lay them on the altar ; and the priest took 
 a knife and killed them, and offered them. Simeon had 
 Jesus, and was sitting down praying ; and Anna the 
 prophetess was praying. 
 
 Mr. Alcott. Did you like to hear the reading ? 
 
 Edward J. I like to hear every thing in the Bible. 
 
 William B. I thought of Mary going into the tem¬ 
 ple, with one hand up to her eyes, and her baby in the 
 other. She was thinking what her child was going to 
 be, and how she should educate it, and Joseph was 
 thinking the same things, and the Priest was thinking 
 what great things the child was going to do. 
 
 Alexander. I only had a picture. 
 
 Mr. Alcott. We will omit it. 
 
 Welles. I had thoughts, but I cannot express them, 
 about the priests in the pulpit, and the offering of the 
 doves. 
 
 (Several had pictures also, and were omitted .) 
 
 Frederic. William B. expressed all my thoughts. 
 
 Edward B. I cannot separate my thoughts from the 
 picture. 
 
 Mr. Alcott. If you think there are thoughts min¬ 
 gled with your picture, you may give it. 
 
 Edward B. The temple was four times as large 
 as this room, and the altar was about a quarter 
 as large. The priest had a large knife, and cut 
 the child a little ; but Jesus did not cry as other 
 children would have done, because God gave him 
 power to bear it. There was nobody in the temple 
 but the parents, and Simeon and Anna. Simeon said he 
 could now lay his head down in peace, because Jesus 
 had come. He knew he had come to the spirits of men, 
 
 8 * 
 
90 
 
 RECORD OF CONVERSATIONS. 
 
 while other people thought he was to come to drive out 
 the Romans — a great warrior and conqueror. 
 
 Self-Control. 
 
 Mr. Alcott. Was he not a conqueror ? 
 Edward B. Only over spiritual enemies. 
 Mr. Alcott. What spiritual enemies ? 
 
 Edward B. Revenge, and anger, and — 
 
 Mr. Alcott. Impatience ? 
 
 Edward B. Impatience is not a sin. 
 
 Mr. Alcott. Who else think Impatience is not a 
 
 sin r 
 
 (Almost all held up hands.') (See Note 110.) 
 
 But is not Impatience the beginning of anger ? 
 
 ( They agreed and said it was wrong , except Charles.) 
 
 Charles. I am only impatient because other people 
 are, and I do not think impatience is a sin. (See Note 
 111 .) 
 
 ( Some personal conversation followed.) 
 
 Lemuel. God did not give us so much patience as he 
 did Jesus Christ. 
 
 Mr. Alcott. Did Jesus do any thing to get it ? 
 
 Lemuel. He had it at first. 
 
 Mr. Alcott. Did he do any thing to keep it ? 
 
 Lemuel. Yes. 
 
 Mr. Alcott. Do you do any thing to keep yours r 
 
 Lemuel. No, not much. (See Note 112.) 
 
 Lucta. I thought when Jesus was coming 
 Self-Sacrifice. t jj e temple, he was borne by his parents, 
 
 who seemed to be like servants to him. 
 When they carried him into the temple, Simeon spread 
 out his arms and took him, and blessed God, and Jesus, 
 and the parents. So did Anna. There was a large altar, 
 and wood burning on it ; and the two pigeons were just 
 dead, and put upon the fire. And the priest took a long 
 sharp knife, and cut the child a little, but he c.id not cry. 
 
RELIGION. 
 
 91 
 
 Mr. Alcott. You seem to think that Jesus be¬ 
 gan to teach patience at eight days old, by not crying 
 when he was hurt ? What is meant by the cutting ? 
 
 Charles. It showed that it was of small conse¬ 
 quence, whether the body was hurt or not. 
 
 Edward B. It was to distinguish the Jews from other 
 nations ; but it was very, very cruel, I think. 
 
 Mr. Alcott. Was there any spiritual 
 
 Emblems. 
 
 meaning in it ? 
 
 Some. It was to teach patience. (See Note 113.) 
 Mr. Alcott. What were the doves offered for ? 
 Several. An emblem of the child’s innocence. 
 Some. An emblem of the mother’s love. 
 
 Mr. Alcott. Simeon was told by the Holy 
 Ghost, that this was the Saviour. Does 
 the Holy Ghost ever tell you any thing ? 
 
 (A few raised hands.) (See note 114.) 
 
 Inspiration. 
 
 Mr. Alcott. What is meant by “ the 
 Triumph. falling and rising of many in Israel”? 
 
 Welles. It means the falling and rising 
 of spirits in goodness. 
 
 Mr. Alcott. It means perhaps the lowering of the 
 proud, and the raising of the humble. What is meant 
 by saying, that “ the thoughts of many hearts should 
 be revealed ” ? 
 
 One. Holiness should be brought out of hearts by the 
 sight of Jesus’ sufferings. (See Note 115.) 
 
 Another. Did Anna fast all the time ?— 
 
 Temperance. never ea t an y thing ? 
 
 Mr. Alcott. Fasting, in the Bible, often 
 means, very temperate living. 
 
 Charles. I think Anna was rather superstitious, 
 fasting in the temple all the time. 
 
 Recorder. There were many servants in the temple, 
 as you will find by reading Moses’ laws. They lived 
 
92 
 
 RECORD OF CONVERSATIONS. 
 
 Self-Renewal. 
 
 there, and were supported by the sacrifices brought, for 
 the things were not entirely destroyed upon the altar. 
 
 Mr. Alcott. She spoke to those who 
 looked for “ the redemption.” What is 
 spiritual redemption ? 
 
 One. Relief from the load of sin. 
 
 Mr. Alcott. Self-renewal by temperance and ho¬ 
 liness. 
 
 Mr. Alcott. What is meant by cc waxing 
 strong in spirit ” ? 
 
 Several. Having knowledge, wisdom, 
 holiness. 
 
 Mr. Alcott. What is the grace of God ? 
 
 Several. Blessing. Favor of God. 
 
 {Mr. Alcott here read a paraphrase, and referred to 
 the subject of the next conversation.*) 
 
 Spiritual 
 
 Growth. 
 
 * The reader will bear in mind, that in every conversation, 
 much more was always said, than could be preserved for the 
 record. In this and several of the preceding conversations, but 
 fragments are given. And it may be difficult in some instances 
 to perceive the connexion of the remarks of the children with 
 the general subject of the reading for the day; the intermediate 
 links often being lost, and the subject but imperfectly discussed. 
 These omissions are, however, supplied in part in the Appen¬ 
 dix. Ed. 
 
CONVERSATION XII. 
 
 ADORATION OF SITRIT BY HALLOWED GENIUS. 
 
 INFANT HOLINESS. 
 
 Review. —Adoration of the Wise Men, from the Sacred Text.— Reverence 
 of Childhood. — TyP e of the Star. — Star'of Holiness. — Dreams, prophetic 
 and retributive.— Vision of Eliphaz. — Treachery. — Astrology. — As¬ 
 tronomy. — Phrenology. — Sovereignty of Holiness.—Joy at Birth. — Ado¬ 
 ration of Infant Holiness. — Maternal Love. — Childhood a Type of Holi- 
 
 ness. 
 
 
 Review. 
 
 Mr. Alcott. What do you remember of 
 our last conversation ? 
 
 Several answered, and recalled among them the 
 principal points of the conversation, especially their 
 thinking that Jesus did not cry when he was circum¬ 
 cised, and that impatience was a sin. 
 
 Mr. Alcott then read 
 
 THE ADORATION OF THE WISE MEN. 
 
 
 Matt. ii. 1 -12. 
 
 Before the 
 Vulgar /Era, 5. 
 Julian period, 
 4709. 
 
 1 Now when Jesus was horn in Bethlehem 
 °f Judaea in the days of Herod the king, 
 behold, there came wise men from the east 
 
 Bethlehem. 
 
 to Jerusalem, 
 
 2 Saying, Where is he that is born King of the Jews ? 
 for we have seen his star in the east, and are come to wor¬ 
 
 Jerusalem. 
 
 ship him. 
 
 3 When Herod the king had heard these things , he was 
 troubled, and all Jerusalem with him. 
 
 4 And when he had gathered all the Chief Priests and 
 Scribes of the people together, he demanded of them where 
 Christ should be born. 
 
 5 And they said unto him, in Bethlehem of Judaea: for 
 thus it is written by the prophet. 
 

 
 94 
 
 RECORD OF CONVERSATIONS. 
 
 Before the 
 Vulgar JEra, 5. 
 Julian Period, 
 4709. 
 
 Bethlehem. 
 
 * Mic. v. 2. 
 John vii 42. 
 
 6 * And thou Bethlehem, in the land of Juda, art not the 
 least among the princes of Juda : for out of thee shall come 
 a Governor, that shall rule my people Israel. 
 
 7 Then Herod, when he had privily called the wise men, 
 enquired of them diligently what time the star appeared. 
 
 8 And he sent them to Bethlehem,, and said, Go and 
 search diligently for the young child; and when ye have 
 found him , bring me word again, that I may come and wor¬ 
 ship him also. 
 
 9 When they had heard the king, they departed ; and, 
 lo, the star, which they saw in the east, went before them, 
 till it came and stood over where the young child was. 
 
 10 When they saw the star, they rejoiced with exceeding 
 great joy. 
 
 11 And when they were come into the house, they saw 
 the youug child with Mary his mother, and fell dowm, and 
 worshipped him : and when they had opened their treasures, 
 they presented unto him gifts 3 gold, and frankincense, and 
 myrrh. 
 
 12 And being warned of God in a dream that they should 
 not return to Herod, they departed into their own country 
 another way. 
 
 He read this twice, and asked what thoughts or 
 images it brought into their minds. 
 
 Edward C. I had the shape of a star in 
 Sign of the star. m j n d. It did not look like the other 
 
 stars. It was smaller, and brighter, and more beautiful. 
 Nathan. I thought about the king and the star. 
 
 Mr. Alcott. Did the star mean any thing ? (See 
 Note 116 .) 
 
 Edward C. Yes. But I don’t know what. 
 
 Mr. Alcott. Did you like Herod, Nathan ? 
 Nathan. No. He was going to kill the child, and 
 that was not right. I think the star was John, showing 
 where Jesus was. 
 
 Mr. Alcott. How could John get up there ? 
 Nathan. Why, you know he was not born yet. 
 
 Mr. Alcott. John was born. He was six months 
 old. Was the star the sign of John ? 
 
 Nathan. Yes. 
 
INFANT HOLINESS. 
 
 95 
 
 Edward J. I think Zacharias did not tell Herod 
 that Jesus was born, because he knew that Herod would 
 destroy him if he knew it. 
 
 Mr. Alcott. How came Zacharias there ? 
 
 Edward J. Why, Herod called all the chief priests 
 together, you know. Afterwards Herod called the 
 Chaldeans. 
 
 Mr. Alcott. Who were the Chaldeans ? 
 
 Edward J. People who told kings their dreams. 
 
 Mr. Alcott. Were these wise men, Chaldeans ? 
 Edward J. It says so in my “ Bible Stories.” 
 
 Mr. Alcott. Did you think the wise men good ? 
 Edward J. Yes ; and so they saw the star. Other 
 people did not see the star ; naughty people could not see 
 it. Naughty people cannot see such stars as that; they 
 can only see the common stars that shine in the night ; 
 only good people see such stars as this one was. 
 
 Mr. Alcott. Are there many such stars ? 
 
 Edward J. No. God only made one, for Jesus. 
 
 Mr. Alcott. Did God make any star when you 
 were born ? 
 
 Edward J. I guess not, but I don’t know ; I could 
 not see. 
 
 Mr. Alcott. Do any of you think God made stars 
 for you when you were born ? 
 
 Edward J. Perhaps there was a little star made. 
 
 Welles. Conscience is the star we have. 
 Holiness (Ml held up their hands, assenting.) 
 
 Josiah. I think the star was a little smaller 
 than the sun and looked like the moon, with rays all 
 round. It stopped over the place where Mary and Jo¬ 
 seph were, and it was low down. The wise men came 
 opposite to it. Jesus was lying in the manger, with 
 white hair, like George’s, and serene eyes, and slen¬ 
 der white cheeks, and very white hands, and white 
 clothes, with a star right here, {pointing to his forehead) 
 
96 
 
 RECORD OF CONVERSATIONS. 
 
 and two angels came down and took hold of his 
 hands. 
 
 Mr. Alcott. Did he know the angels ? 
 
 Josiah. Oh yes. He had been accustomed to see 
 them in heaven. And God sent down a box, and the 
 angels opened it, and a sweet perfume of incense came 
 out, because Jesus was good. 
 
 Mr. Alcott. These are fancies, Josiah, to which 
 there is no end. Do you think any such angels came 
 when you were born ? 
 
 Josiah. There might have been spirits all about in 
 the room, but neither my mother nor I could see them. 
 
 Mr. Alcott. You did not know the angels as Jesus 
 did ? 
 
 Josiah. No ; because I never stayed in heaven. Mr. 
 Alcott, I think there must have been a great many more 
 signs when Jesus was born than are told. I think of a 
 bow and arrow which came down out of heaven, without 
 any body to hold them, and the bow shot the arrow out 
 of itself, and the arrow flew above the clouds ; which 
 is a sign of the spirit of Jesus, which goes higher than 
 all things. 
 
 Mr. Alcott. That is enough, Josiah. 
 
 Josiah. Mr. Alcott ! I have a great deal more to 
 say ; my mind is full of things, with meanings to them. 
 
 All. Oh do let him say all, Mr. Alcott. 
 
 Mr. Alcott. No ; John, you may speak. (See 
 Note 117.) 
 
 John B. I thought the King wanted the men to go 
 and find Jesus, and come back and tell him ; and when 
 you read that, I guessed that he wanted to kill him.— 
 The wise men followed the star which was in front of 
 them, till it stopped over the manger. They knelt down 
 and worshipped the child, and opened their bag and 
 took out their gifts. They gave the gold to the mother 
 for him, for he would not know about such earthly 
 things. But he knew the wise men. The star was a 
 
INFANT HOLINESS. 
 
 97 
 
 diamond shape, as large as the moon, very high, and 
 spread great light all round, and was shining down on 
 the house. And God told the wise men not to go back. 
 Mr. Alcott. Why did Herod wish to destroy Jesus ? 
 John B. Because he thought that he would want to 
 be king. And God told Joseph, when he had just gone 
 to bed, in a dream. 
 
 Mr. Alcott. Did God speak by a voice or in a 
 shape ? 
 
 John B. In a shape, but he told him in words. 
 
 Mr. Alcott. Does God ever speak to you 
 
 Dreams, pro- • , 2 
 
 pheticand in dreams ? 
 
 retributive. John B. Yes. 
 
 Mr. Alcott. And how ? 
 
 John B. When I go to bed, sometimes, after I have 
 been naughty, I dream that if I die, I shall not be so 
 good. After I have been good, and have done what 
 mother wants me to, I dream of pleasures. When I 
 am not good, God is sorry and I am sorry, and that 
 gives me pain, and I wake up better. 
 
 Mr. Alcott. How many of the rest of you think 
 God visits you in your dreams ? 
 
 (Many held up hands .) 
 
 Edward J. I never dream. 
 
 Mr. Alcott. Was Joseph’s dream different from 
 
 - ' f 
 
 your dreams r 
 
 (Many held up hands.) 
 
 Charles. It was more holy, it was to foretell so 
 great a thing. 
 
 John B. It was more true. 
 
 Alexander. There was more sense in his dreams 
 than in ours. 
 
 John D. He had more faith in his dreams, because 
 he was more spiritual. 
 
 William B. I very seldom have any dreams, but 
 
 9 
 
 VOL. 1. 
 
98 
 
 RECORD OF CONVERSATIONS. 
 
 when I do, I think very often, that I am told to do 
 wrong things, and sometimes I do them, and then evil 
 befals me. And I do not see how any body can know 
 what dreams are really sent by God to direct them. 
 I believe there are good dreams, but I don’t see how 
 Joseph could know. But sometimes I have thought 
 that people around Jerusalem and thereabouts, seldom 
 had dreams, and when they did they were those that 
 they should mind. 
 
 Mr. Alcott. You say you seldom dream ? 
 
 William B. I often dream of little outward things 
 that seem to have no connexion ; but I very seldom 
 have long connected dreams. But when I have done 
 wrong, I have dreamed that a wolf was coming to eat 
 me up, and other frightful things. I think God punishes 
 in this way those who do wrong, but I had rather be 
 punished in any other way than by frightful dreams. 
 
 Mr. Alcott. Is such punishment effectual ? 
 
 William B. I think it is. (See Note 118 .) 
 
 Charles. They seemed to believe in dreams in 
 those days more than now. They were prophetic. 
 
 Mr. Alcott, Were they prophetic to those w ho did 
 not believe ? 
 
 Charles. No ; only to those who had faith. 
 
 Mr. Alcott. Let me read you a dream from the 
 Old Testament. 
 
 THE VISION OF ELIPHAZ. 
 
 Job iv. 12-21. 
 
 12 Now a thing was secretly brought to me, 
 
 Sense ot the an( { m j lie ear received a little thereof. 
 Mipernatural. , 
 
 13 In thoughts from the visions of the night, 
 when deep sleep falleth on men, 
 
 14 Fear came upon me, and trembling, which made all 
 my bones to shake. 
 
 15 Then a spirit passed before my face; the hair of my 
 flesh stood up : 
 
 16 It stood still, but I could not discern the form thereof: 
 an image was before mine eyes ; there icas silence, and I 
 heard a voice, saying , 
 
INFANT HOLINESS. 
 
 99 
 
 17 Shall mortal man be more just than God ? 
 
 Shall a man be more pure than his maker ? 
 
 18 Behold, he put no trust in his servants ; 
 
 And his angels he charged with folly : 
 
 19 How much less in them that dwell in houses of clay, 
 
 Whose-foundation is in the dust, which are crushed 
 
 before the moth ? 
 
 20 They are destroyed from morning to evening : 
 
 They perish for ever without any regarding it. 
 
 21 Doth not their excellency which is in them go away ? 
 
 They die, even without wisdom. 
 
 He then returned to the question of the day. 
 
 Lemuel. Herod was very bad. He ought 
 
 Treachery. . 
 
 not to have sent those wise men so — it 
 
 was deceiving. He was a murderer. He told a lie 
 
 when he said he was going to worship. 
 
 Charles. I thought the star represented God’s eye 
 looking on his son to protect him. Herod called the 
 wise men privily, because he was afraid of a rebellion. 
 If the angel had not appeared to Joseph, Herod would 
 have destroyed Jesus. (See Note 119.) 
 
 William B. I think he called the wise men privily, 
 because he wanted to make them believe that he wanted 
 to worship ; but he did not wish the Jews to think that 
 he wanted to worship, even for a short time. I do not 
 think God appeared in a shape or with a voice to Jo¬ 
 seph, but that he moved his conscience with his spirit, 
 so that Joseph felt he must go. 
 
 Lucia. The first thought I had was about Joseph’s 
 journey into Egypt. He and Mary were on asses, and 
 Jesus was in Joseph’s arms. I then thought of the 
 wise men journeying in another direction. Then I 
 thought of Herod waiting for their return, and his rage 
 when they did not come. The star was larger and 
 shone brighter than the rest. It disappeared when 
 Mary and Joseph were going to Egypt, for God did not 
 want it to show Jesus to Herod. 
 
100 
 
 RECORD OF CORVERSATIONS. 
 
 Frederic. Herod was very treacherous in telling 
 the wise men he was going to worship, when lie was 
 going to kill. 
 
 Astrology. 
 
 Mr. Alcott. How do you think the 
 wise men knew that the star was the Jew¬ 
 
 ish King’s ? 
 
 Lucia. God told them so. 
 
 Charles. There had been a rumor through the 
 land that Jesus was to be born, and when they saw that 
 there was a new star, they knew there was somebody 
 born. 
 
 William B. Simeon was a prophet, and he might 
 have given rise to the rumor that Christ should be born 
 when that star appeared. He seemed to know the 
 child. 
 
 Mr. Alcott. Do you think common stars mean any 
 thing ? 
 
 Astronomy. 
 
 (Many held up hands.) 
 
 Frank. The stars mean other worlds. 
 
 {Mr. Alcott explained the meaning of As¬ 
 tronomy, and then spoke of Astrology, and 
 what astrologers thought they found out by the stars.) 
 
 Mr. Alcott. Astronomers find what they seek ; 
 Astrologers seek in the stars what is to be found in 
 conscience alone. 
 
 Alexander. And in bumps on the head. 
 Phrenology. {Mr. Alcott here told what the theory 
 
 of Phrenology was, without saying ivheth- 
 er he believed in it or not.) (See Note 120.) 
 
 {He then read the quotation from the Prophet, with 
 which the Jews answered the wise men, and asked 
 who was that Governor ?) 
 
INFANT HOLINESS. 
 
 101 
 
 Lucia. Jesus. He governs our spirits. 
 
 Sovereignty tit At COTT How? 
 of Holiness. AU °n. now. 
 
 Lucia. By being an example to us, and 
 being much more powerful. 
 
 Charles. He tells us how to do right by conscience, 
 he comes and speaks to the conscience, he is conscience. 
 
 Mr. Alcott. Do you mean that God acts on Jesus, 
 so that Jesus acts on you ? 
 
 Charles. Why God and Jesus are one, and con¬ 
 science is a part of the same spirit. 
 
 William B. I think my conscience is God, not Je¬ 
 sus — I don’t think God and Jesus are one. 
 
 Mr. Alcott. Why did the wise men re- 
 
 Joy at Birth. . . , , T , 
 
 joice when they saw Jesus : 
 
 Lucia. They thought from the looks of the star, 
 
 that Jesus was going to be very great and good. 
 
 Mr. Alcott. Why did they give him gifts ? 
 
 Lucia. Because they wanted to distinguish him. 
 
 William B. Because they respected him. 
 
 Charles. It was the custom of the East. 
 
 Mr. Alcott. Were any presents made when you 
 
 were born ? 
 
 Franklin. Presents are made sometimes when a 
 child is named from a particular person. 
 
 Another. The child is a present to its mother. 
 
 Mr. Alcott. Why did they worship 
 
 Adoration of t,; m ? 
 
 Infant Holiness. 
 
 Several. Because he was great and pure. 
 Mr. Alcott. Were you worshipped when you were 
 born ? 
 
 Several. (Laughing.') No. 
 
 Charles We were adored by our mothers. 
 
 9 * 
 
102 
 
 RECORD OF CONVERSATIONS. 
 
 Mr. Alcott. If you were not worshipped, you were 
 not thought about as you should have been. Wise 
 men reverence the new born. 
 
 Lucia. Yes, in one sense, they worship, because 
 children are so pure, and innocent, and spiritual. (See 
 Note 121.) 
 
 Mr. Alcott. In what sense should, a babe be wor¬ 
 shipped ? How should it be ? 
 
 Lucia. By being taken care of, and thought about, 
 and loved with spiritual love. 
 
 Mr. Alcott. Has it any love from God itself? 
 
 Lucia. Love came with it from heaven. 
 
 Mr. Alcott. What must be done with this love ? 
 
 Lucia. It must be made to grow out. 
 
 Mr. Alcott. How can love be made to grow out ? 
 
 Lucia. By loving it first. 
 
 Charles. The face of a young child has something 
 in it which makes its mother love it. (See Note 122.) 
 
 (Mr. Alcott here asked them if they had infant brothers 
 and sisters, and if they should not hereafter think 
 there was something very precious and sacred in 
 their souls, to be worshipped — and if this would 
 not lead them to refrain from teasing them, dis¬ 
 appointing, thwarting, neglecting them, and leav¬ 
 ing them to cry. They responded with much interest 
 to all these questions .) 
 
 Charles. I think a mother who leaves her child to 
 cry, is a barbarian. 
 
 Mr. Alcott. So she is if she can help it. 
 Maternal Love, ne ver let any thing interfere 
 
 with the care of her child ; but keep its little body com¬ 
 fortable in order to bring out its mind. For the body is 
 a small part. The spirit is to be brought out in love and 
 confidence and faith, before the mind can be cultivated, 
 before the child can talk. These duties are not yet well 
 understood by mothers. But they wish to do all they 
 
INFANT HOLINESS. 
 
 103 
 
 can, generally. Of all persons, mothers are most 
 faithful to their duties. And when children are neg¬ 
 lected or injured, it is usually because mothers have 
 other duties, from which they are not relieved by others 
 as they should be, and as they would be, if all 
 felt right upon this subject, and reverenced children 
 as they ought to do. 
 
 William C. We have a little baby at home, but I 
 never thought of its soul. 
 
 Mr. Alcott. So you thought it was a little body 
 only, and that was all ? You forgot its spirit. 
 
 William C.. Yes. 
 
 _ Mr. Alcott. Oh, then you have never 
 
 Type of Ho- seen the child which God loves. (See 
 lincss - Note 123.) 
 
 (He then read a paraphrase. The children expressed 
 deep interest in this conversation .) 
 
N 
 
 CONVERSATION XIII. 
 
 APOSTACY OF SPIRIT. 
 MALIGNITY. 
 
 Review. — Knowledge of the Young Spirit. — Massacre of the Innocents, from 
 the Sacred Text. — Pictures of Cruelty. — Emblems of Herod. — Sense of 
 Retribution. — Punishment. — Prejudice. 
 
 Mr. Alcott. What kind of wisdom had 
 
 Re view 
 
 the wise men, of whom we talked last 
 time ? 
 
 Edward B. The knowledge of the stars and learned 
 books. 
 
 Frederic. They knew things some sly way. 
 
 Mr. Alcott. Were they jugglers ? I don’t think so. 
 Franklin. They had the power of prophecy by 
 means of the stars which helped them some. (See 
 Note 124.) 
 
 Charles. Wisdom is knowledge of God. 
 
 Lucia. They studied their own minds, they tried to 
 find out good and evil. 
 
 Frank. I think it was worldly wisdom. 
 
 Recorder. What is that ? 
 
 Frank. Knowing how things are made. (See Note 
 125.) 
 
 Mr. Alcott. They reverenced children ; 
 the°Young e ° f and their wisdom consisted in perceiving 
 Spirit. in the infant spirit the sign of holiness ; 
 
 of God. 
 
 Having enlarged a little on this, he read the 
 
MALIGNITY 
 
 105 
 
 
 MASSACRE OF THE INNOCENTS. 
 
 ✓ ' 
 
 Matt. ii. 13-23. Luke ii. 40. 
 
 Before the 
 Vulgar .Era, 5. 
 Julian Period, 
 4709. 
 
 13 And when they were departed, behold, 
 the angel of the Lord appeareth to Joseph 
 in a dream, saying, Arise, and take the young child and his 
 
 Egypt. 
 
 mother, and flee into Egypt, and be thou there until I bring 
 thee word: for Herod will seek the young child to destroy 
 him. 
 
 14 When he arose, he took the young child and his mother 
 by night, and departed into Egypt: 
 
 15 And was there until the death of Herod : that it might 
 be fulfilled which was spoken of the Lord by the prophet, 
 
 * 1 Hos. xi. 1. 
 
 saying, 
 
 * Out of Egypt have I called my son. 
 
 Bethlehem. 
 
 16 Then Ilerod, when he saw that he was mocked of the 
 wise men, was exceeding wroth, and sent forth, and slew' 
 all the children that were in Bethlehem, and in all the 
 coasts thereof, from two years old and under, according to 
 the time which he had diligently enquired of the wise 
 
 men. 
 
 t Jer. xxxi. 15. 
 
 17 Then was fulfilled that which was spoken by Jeremy 
 the prophet, saying, 
 
 18 | In llama was there a voice heard, 
 
 Lamentation, and weeping, and great mourning, 
 
 Rachel weeping/or her children, 
 
 Before the 
 Vulgar Era, 3. 
 Julian Period, 
 4711. 
 
 And would not be comforted because they are not 
 
 19 But when Herod was dead, behold, an angel of the 
 Lord appeareth in a dream to Joseph in Egypt, 
 
 20 Saying, Arise, and take the young child and his 
 
 Egypt. 
 
 mother, and go into the land of Israel: for they are dead 
 which sought the young child’s life. • 
 
 21 And he arose and took the young child and his mother, 
 and came into the land of Israel. 
 
 22 But when he heard that Archelaus did reign in Judaea 
 in the room of his father Herod, he was afraid to go thither : 
 notwithstanding, being wuirned of God in a dream, he turned 
 aside into the parts of Galilee : 
 
 23 And he came and dwelt in a city called Nazareth : 
 that it might lie fulfilled which was spoken by the prophets, 
 He shall be called a Nazarene. 
 
 Luke ii. 40. 
 
 40 And the child grew, and waxed strong in spirit, filled 
 with wisdom : and the grace of God was upon him. 
 
 He then asked for their thoughts. 
 
106 
 
 RECORD OF CONVERSATIONS. 
 
 George B. 'I don’t think Herod was a good man, 
 because he killed all the children in Bethlehem. 
 
 Pictures of Mr. Alcott. You may each of you make 
 
 Cruelty. J 
 
 a picture of what I have read. 
 
 Frank. I thought of a temple on one side, and two 
 steeples out of it, and two stone stairs up to the top, 
 and a row of houses on one side, and the door open of 
 one house, and the house was empty ; and on the side¬ 
 walk there was a man and child dead ; all was still ; the 
 houses were empty, and the people were on the tops of 
 the houses. 
 
 Edward C. I saw the children killed, and God tell¬ 
 ing Joseph to take Jesus away. 
 
 Edward J. I thought I saw one of the children 
 when they were hanging him. I thought I should not 
 like to he there. I saw a great many men and children. 
 The children were standing up and not killed yet. 
 
 Nathan. I saw a very great temple, and a board laid 
 up high, and a spring of water at the end of it ; and 
 they rolled the children down the board into the spring. 
 
 Josiah. There was a great door to the house where 
 Herod lived, and a great steeple ; and little steeples all 
 about ) and Herod looked out of a window, at the men 
 killing the children. The children were tied to a string, 
 and struck on the head with an axe, by one of Herod’s 
 servants ; and their mothers were looking out of the 
 windows. 
 
 William C. I saw a great house where Herod was, 
 and his servants went into the houses, and asked how 
 old the children were, and all under two years old they 
 took and killed. 
 
 Alexander. I thought Herod sent all his ruffians to 
 kill the children with swords. He was standing at the 
 door at first, waiting for the wise men, and was angry 
 at their not coming back. 
 
MALIGNITY. 
 
 107 
 
 John B. I thought of a house as large as this temple, 
 with large iron doors, large window. Because the wise 
 men did not come back, Herod sent out his servants to 
 kill all the little babies. And he stood upon the steps 
 looking. He heard some weeping. It was the mothers, 
 and he pretended that he was weeping. Then I thought 
 of Joseph’s dream in Egypt, and the journey back from 
 Egypt. 
 
 Lucia. When Herod saw that the wise men did not 
 come back, he was angry. Then he thought he should 
 certainly kill Jesus if he killed all the children. So he 
 sent out his men to kill them. The mothers were trying 
 to keep their children out of the hands of the men. 
 
 And I saw Egypt in my mind, when Joseph and Mary 
 were there, and Joseph asleep. And his conscience 
 seemed to me to tell him that Herod was dead, and he 
 might go back. And I saw him and Mary carrying the 
 child back ; and when he heard Archelaus was reigning 
 he went to Nazareth, because he was afraid Archelaus 
 would be just like his father. 
 
 Edward J. I wish you would read the history of 
 Palestine, Mr. Alcott. 
 
 Edward B. This was my picture. I thought of 
 Herod sitting on his throne, waiting for the wise men ; 
 and he waited so long that he had to turn his face round 
 to hide it, it was so red and angry. Soon he called the 
 soldiers to go and kill all the children in Bethlehem ; 
 and as soon as the mothers heard of this order, they took 
 their children in their arms, and ran about the streets, 
 screaming. And I saw many children on the side walks 
 dead, and their mothers tearing their hair. And I 
 thought Herod himself seized on one child which he 
 thought might be Jesus, and threw it out of the win¬ 
 dow, and its own mother caught it, and then a soldier 
 seized it, and killed it. 
 
108 
 
 RECORD OF CONVERSATIONS. 
 
 Charles. I imagined Herod, just as his anger was 
 raging, and his passionate order was given to the sol¬ 
 diers to kill every child. And they went out and did as 
 he commanded ; and the mothers were so frantic, that 
 they tried to kill the soldiers themselves. I imagined 
 there were stone steps to the houses, and both mothers 
 and children were pitched down the stone steps and 
 killed. And all this while, Herod wasl ooking out at the 
 window, and seeing the slaughter ; and at last he could 
 bear it no longer, and stopped it. But when he found 
 Jesus was not killed, he repented of this mercy. 
 
 William B. I thought of a place ten times as large 
 as this temple. And there was a large room and a 
 beautiful throne, with golden steps, very high, and a 
 great window, and a door open into the street; and 
 soldiers were standing round, waiting ; and Herod 
 was waiting for the wise men, till at last he was in 
 such a rage, that he did not know what he was say¬ 
 ing, and he told the soldiers to go and kill all the 
 children in the town. And they were afraid to disobey 
 him, and went. And Herod clapped his hands as he 
 saw the massacre go on, looking out of his great win¬ 
 dow. And he saw one mother, with a child crying, 
 praying; and Herod thought it must be the mother 
 of Jesus, and he sent for it, and had it brought in, and 
 killed it himself. The soldiers were flying about, and 
 the mothers were also flying about frantically, and 
 throwing stones ; and now and then a soldier fell dead. 
 And when Herod afterwards found Jesus was not dead, 
 he killed all the soldiers. 
 
 Emblems ]Mr.. Alcott. What name would suit the 
 
 ol Herod. 
 
 character of Herod ? 
 
 Josi ah. A wicked crocodile ; for he sought for 
 Jesus, by the wise men, under the pretence of worship- 
 
MALIGNITY. 
 
 109 
 
 ping him ; and the crocodile deceives his prey by crying 
 like a child. So Herod was like a crocodile. 
 
 Lucia. A tiger-hearted murderer. 
 
 Edward J. A tyrant and pirate. 
 
 Emma. Very revengeful and cruel. 
 
 Edward B. He was like a hyena, a very great 
 abomination. 
 
 Nathan. A deceiver and a thief. 
 
 Mr. Alcott. What did he steal ? 
 
 Nathan. Children. 
 
 Emma. I think after the children were killed, Herod 
 was sorry, though he felt glad at first. 
 
 Mr. Alcott. Who else think he was sorry ? (See 
 Note 126.) 
 
 (All but three held up their hands.) 
 
 Joseph. I thought of the angel that came to Joseph 
 in Egypt. 
 
 Mr. Alcott. Did the angel come in an outward 
 shape ? 
 
 Emma. I think of angels with shapes ; yet I do not 
 think they have shapes. 
 
 Frederic. I think it was bad enough for Herod to 
 kill Jesus ; but to kill so many children !! 
 
 Samuel R. I think if the wise men had come back 
 and told Herod the truth, he would have killed Jesus 
 and no other, and that would have been bad enough. 
 
 Mr. Alcott. What does it mean by Herod’s being 
 
 mocked of the wise men ” ? 
 
 Charles. To mock seems to mean to slight. 
 
 Edward B. To deceive. 
 
 Mr. Alcott. “ He was wroth.” What is wroth? 
 
 Emma. Angry. 
 
 Mr. Alcott. Who think Herod believed in Astrol¬ 
 ogy ? 
 
 (Many did.) (See Note 127.) 
 
 VOL. i. 10 
 
110 
 
 RECORD OF CONVERSATIONS. 
 
 Sonse of (Mr. Alcott here described a similar scene to 
 
 Retribution. N 
 
 the massacre as taking place in Boston, and 
 their brothers and sisters the victims. He then asked 
 some questions to find out whether the children 
 thought they should be filled more with pity for the 
 children, or anger for the men ; and how much they 
 would think of punishing the men, and what their 
 feeling about punishment was. My record is too 
 confused for me to give the details .) 
 
 (Some conversation ensued on punishment 
 in school, and Mr. Alcott asked who felt 
 pleasure when they saw other boys punished .) 
 
 Several. When they have troubled us, we do. 
 
 Josiah. I feel pleasure in seeing boys punished. I 
 don’t know why. 
 
 William B. Is it the pleasure of revenge ? 
 
 Edward J. I do not know, but I take pleasure in it. 
 
 Mr. Alcott. WJio think the feeling wrong ? 
 
 (All rose.) (See Note 128.) 
 
 Punishment. 
 
 Prejudice. 
 
 Mr. Alcott. Why did Joseph distrust 
 Arehelaus ? 
 
 Several. Because he was Herod’s son. 
 
 (Mr. Alcott here made some remarks on hereditary and 
 family character ; on family prejudices, fyc.; on pre¬ 
 judice in general, and then closed by reading a para¬ 
 phrase, and referring to the next conversation. 
 
CONVERSATION XIV. 
 
 GENIUS OF SPIRIT. 
 
 CHILDHOOD. 
 
 Jesus with the Doctors in the Temple, from the Sacred Text. — Wisdom of 
 Childhood.— Idea of Jesus with the Doctors. — Inspiration of Childhood: 
 — General Inspiration. — Genius of Childhood.— Parental Instinct. — 
 Idea of Childhood. — Misapprehension of Childhood. 
 
 Mr. Alcott. There is no account given us of the 
 time between two years old and twelve of Jesus’ life. 
 (See Note 129.) But when he was twelve, something 
 occurred, which I will now read. 
 
 He then read the account of 
 
 JESUS WITH THE DOCTORS IN THE TEMPLE. 
 
 Luke ii. 41 to the end. 
 
 Before the 
 Vulgar Mtsl, 7. 
 Julian Period, 
 4720. 
 
 Jerusalem. 
 
 * Deut. xvi. 1. 
 
 41 Now his parents went to Jerusalem * every 
 
 Wisdom of vear at the feast of the Passover. 
 
 Childhood. 
 
 42 And when he was twelve years old, they 
 went up to Jerusalem after the custom of the feast. 
 
 43 And when they had fulfilled the days, as they returned, 
 the child Jesus tarried behind in Jerusalem j and Joseph 
 and his mother knew not of it. 
 
 44 But they, supposing him to have been in the company, 
 went a day’s journey ; and they sought him among their 
 kinsfolk and acquaintance. 
 
 45 And when they found him not, they turned back again 
 to Jerusalem, seeking him. 
 
 46 And it came to pass, that after three days they found 
 him in the temple, sitting in the midst of the doctors, both 
 hearing them, and asking them questions. 
 
 47 And all that heard him were astonished at his under¬ 
 standing and answers. 
 
 48 And when they saw him, they were amazed : and his 
 mother said unto him, Son, why hast thou thus dealt with 
 us ? behold, thy father and I have sought thee sorrowing. 
 
112 
 
 RECORD OF CONVERSATIONS. 
 
 49 And he said unto them, How is it that ye sought me ? 
 wist ye not that I must be about my Father’s business ? 
 
 50 And they understood not the saying which he spake 
 unto them. 
 
 51 And he went down with them, and came to Nazareth, 
 and was subject unto them : but his mother kept all these 
 sayings in her heart. 
 
 52 And Jesus increased in wisdom and stature, and in 
 favor with Glod and man. 
 
 Mr. Alcott asked what interested them most ? 
 
 H * 
 
 Nathan. Jesus talking with the ministers, 
 with the**Doc- Mr. Alcott. What is he talking about ? 
 tor8 ‘ Nathan. God. 
 
 Ha les. I thought about Jesus with the ministers. 
 
 Josiah. I thought about his parents returning and 
 looking for him. They travel in that country on an 
 ass’s back, with a basket on the ass to ride in. Jesus 
 and his mother were in the basket when they went up, 
 and the people were walking all round, but Jesus was 
 not there when they were returning. 
 
 Samuel T. Jesus was stting with the doclors, he 
 was in the pulpit. 
 
 Edward J. I had no thought, but I heard it all. 
 
 John D. Jesus knew a great deal more than the 
 doctors who stood round him listening. 
 
 Joseph. I thought Jesus ought to have told his 
 father and mother that he was going to stay behind. 
 
 Mr. Alcott. Well, how do you explain that he did 
 not ? 
 
 Joseph. Perhaps he did not know when they w r ent. 
 
 Mr. Alcott. What do you suppose he was doing 
 all that time ? 
 
 Joseph. He w r as talking with the ministers. 
 
 Mr. Alcott. Should you have liked to talk with 
 them, had you been in his place ? 
 
 • Joseph. Perhaps I should, but I don’t know. 
 
 Before the 
 Vulgar JEra, 7. 
 Julian Period, 
 4720. 
 
 Jerusalem. 
 
CHILDHOOD. 
 
 11S 
 
 Welles. When you were reading, I thought, that 
 Jesus knew his father and mother had gone, but still 
 that he thought he would stay and teach the doctors a 
 little while. 
 
 John B. I imagined Jesus going into the temple 
 where a great many ministers were teaching people to 
 be good. But Jesus did not see his parents go out, and 
 they thought he was following behind, till bye and bye, 
 when they were almost home, they looked round and 
 found he was not there — so they went back and found 
 him teaching people to be good, which is what God is 
 doing all the time. This was what interested me most. 
 
 Frederic. I thought of Jesus arguing with the 
 doctors. He was trying to make them think that what 
 he was saying was true, and they were trying to make 
 him think that what they were saying was true. But 
 Jesus’ arguments were the best. 
 
 Augustine. I thought they were trying to say some¬ 
 thing which Jesus could not answer, to try him. But 
 he answered every one, without any trouble. 
 
 George B. I think of him asking questions to teach 
 the doctors. 
 
 Lemuel. I understand the answer he gave to Mary. 
 It was God’s business. 
 
 Mr. Alcott. * What is God’s business ? 
 
 Lemuel. Being good, and talking and teaching 
 about good things. (See Note ISO.) 
 
 Alexander. I think of him preaching to the doc¬ 
 tors ; but I really think it was wrong for him to stay 
 there without telling his parents. 
 
 Mr. Alcott. You mean that you do not see how 
 it was right ? 
 
 Alexander.. No ; it seems to me it was wrong. 
 
 Mr. Alcott. Are any more perplexed with this 
 thought ? 
 
 (Several raised their hands.) 
 
 10 * 
 
114 
 
 RECORD OP CONVERSATIONS. 
 
 Do you think if you understood all about it you should 
 think it was wrong ? 
 
 Ale. I suppose not. 
 
 William B. Yet I must say I cannot understand 
 why Jesus did not tell his parents that he was going to 
 stay there. It does not seem to me that it was l ight. 
 
 Recorder. Jesus was carried up to the temple at 
 twelve years old, in conformity to the Jewish custom, 
 to be enrolled among the males of the nation. It was 
 Moses’ direction that every child should be taught the 
 Jewish history and laws. At this time it is probable 
 that the boys were asked questions by the learned men, 
 to see if they were properly educated. They could 
 also ask explanations of what they did not under¬ 
 stand in their law and history. Jesus was probably 
 engaged in such a conversation as this. I think it was 
 only strange that his parents should have gone without 
 him. I should think that in any case of a son, and 
 more especially in the case of such a son as that, the 
 parents would have watched what passed at such a 
 memorable era of every Jew’s life. I see no failure of 
 duty except in the parents. 
 
 William B. That takes away all my difficulties. 
 
 Mr. Alcott. Does it help any of the rest ? 
 
 {All held up hands.) 
 
 Charles. He thought his heavenly father’s business 
 was of most consequence. 
 
 Mr. Alcott. When you are perplexed in this waj', 
 I wish you would say, “ I do not see how it was right 
 for Jesus to do so and so,” for it is not pleasant to hear 
 little boys say, “ I think Jesus did wrong,” — none 
 of you think so. 
 
 William C. I was interested in Jesus’ talking with 
 the doctors ; because it was remarkable that he should 
 say such things at twelve years old. 
 
CHILDHOOD. 
 
 115 
 
 Mr. Alcott. How came he to know 
 
 Inspiration of SO much ? 
 
 William C. Because he was God’s son. 
 
 Mr. Alcott. Did God teach him in a particular 
 way, different from the way in which he teaches the 
 rest of his children ? 
 
 Wi lliam B. Yes, he taught him before he came 
 into the world. 
 
 Mr. Alcott. How do the rest of you think Jesus 
 was taught by God ? 
 
 Josiah. I think God made him think, God made him 
 understand, before he came from heaven, and God spoke 
 to his spirit afterwards as he does to ours, only a great 
 deal more. 
 
 Mr. Alcott. Did God whisper into his mind ? 
 
 Josiah. No, God made him think. 
 
 Augustine. I think if we should be as good as Jesus 
 God would act on us just so, arid we should know as 
 much as he. He resisted the temptations. 
 
 Mr. Alcott. What temptations ? 
 
 Augustine. The appetites and passions; if we 
 should resist them we should know as much as he did. 
 
 John B. Jesus was just the same as we are, only a 
 great deal better. 
 
 Mr. Alcott. How was he “just the same ”? 
 
 John B. Why God made him, and God made us. 
 
 Mr. Alcott. Was it God or Jesus who made the 
 difference between Jesus and us ? 
 
 John B. Jesus. _ (See Note 131.) 
 
 William B. I think God made the difference, for 
 God does not help us so much as he did Jesus. 
 
 Mr. Alcott. Who think, that even if you do all 
 you can, God will not help you as much ? 
 
 (Many rose.) (See Note 132.) 
 
 Do you think Jesus was a favorite ? 
 
116 
 
 RECORD OF CONVERSATIONS. 
 
 Welles. I do not like to say so. I think Jesus was 
 helped that he might help others. 
 
 The Rest. So do I. 
 
 M r. Alcott. Now those may rise who think that 
 if you should do as much as you can, you would be 
 helped as much as Jesus was ? 
 
 (Several rose.) 
 
 Some of you then think, it seems, that God influenced 
 Jesus more than any one else, for the purpose of making 
 him the means of influencing others. Others think 
 that he would influence all as much if all would let him 
 do so. Some of you think God made the difference, 
 in order to benefit others. Others think that Jesus 
 made the difference by accepting or deserving more 
 aid from God. 
 
 ( They severally responded by hands.) 
 
 General 
 
 Inspiration. 
 
 Augustine. Every one would be like Je¬ 
 sus if every one was as willing as God is. 
 John B. I cannot understand why Jesus 
 Christ was so much better than any body else. I don’t 
 see how, or why. 
 
 Mr. Alcott. Do other people try as much ? 
 
 John B. 1 don’t see what made him try so much 
 more. 
 
 Recorder. That is the very question, John, which 
 all the world are asking. It takes a life to answer it.— 
 Why is it that Jesus tried ; and why do not others try ; 
 and how can all be made to try as he did. 
 
 Mr. Alcott. It. will be the effect of these conver¬ 
 sations, to answer this question, I hope. 
 
 George K. I was most interested in his 
 
 Uuai*Growth^ Pir ' g row i n o wiser and better every day, as is 
 mentioned in the last verse. 
 
CHILDHOOD. 
 
 117 
 
 Mr. Alcott. What does “grow in wisdom and 
 
 stature ” mean ? 
 
 * 
 
 George K. His mind grew, and his body grew. 
 
 Mr. Alcott. Can you give some emblem of this ? 
 George K. He opened out like the tree from the 
 
 nut. 
 
 Mr. Alcott. Could it be seen how he opened out ? 
 George K. They could not see his spirit, but they 
 could see his body grow. 
 
 Mr. Alcott. You may give some emblems of 
 Jesus’ growth. 
 
 Lucia. He was like the seed, which sprouts under 
 ground a good while, first. And, Mr Alcott, I was in¬ 
 terested about their seeking him among their acquaint¬ 
 ance. As they were travelling home, Joseph wanted to 
 talk with Jesus, and so he found out he was gone, and 
 began to seek him with great anxiety. (See Note 133.) 
 Mr. Alcott. What does kinsfolk mean ? 
 
 Lucia. Relations. 
 
 Mr. Alcott. How many have heard the words kin , 
 akin , kindred , kind , kindly ? Kind was the old Saxon 
 word for nature. * 
 
 One. I think it is strange that Jesus was not fright¬ 
 ened at being left so long ! 
 
 Emma. He knew God would take care of him. 
 Charles. God would take care of his own son ! — 
 (See Note 134.) 
 
 Genius of 
 Childhood. 
 
 Franklin. I liked best their finding him 
 in the Temple, and his telling them what 
 he came into the world for. 
 
 Charles. I thought the doctors asked him questions, 
 not to get information out of him, but to try him ; and 
 they were taught in spite of themselves, and very much 
 shamed. 
 
118 
 
 RECORD OF CONVERSATIONS. 
 
 Emma. I was interested in Jesus’ answer to Mary. 
 
 Edward J. So was I, and at their not understanding 
 what he meant. 
 
 Mr. Alcott. What did he mean ? 
 
 Edward J. God’s business. 
 
 Mr. Alcott. What kind of questions do you think 
 Jesus asked the doctors ; what sort of a conversation 
 was it ? 
 
 George K. I think he asked whether they loved 
 God, and loved to pray to God, and what sort of men 
 they were. 
 
 Emma. I think he asked questions about God in 
 man, about Spirit. 
 
 Charles. I thought he asked questions to try their 
 learning ; for they thought they knew a great deal ; he 
 asked what they believed about God. 
 
 William B. I think the doctors asked Jesus ques¬ 
 tions, not to puzzle him, but to see what he knew ; and 
 he asked them questions so as to tell them the truth 
 when they made mistakes. (See Note 135.) 
 
 Several. I thought it was a pleasant conversation. 
 
 Others. It was more of a discussion than a conver¬ 
 sation. 
 
 Mr. Alcott. Why were they astonished at his 
 answers ? 
 
 William B. Because they implied so much know¬ 
 ledge of God and spiritual subjects. 
 
 Lemuel. This was the best sort of knowledge. 
 
 Several. Because he was so young. (See Note 
 136.) 
 
 Mr. Alcott. Do you believe there are any children 
 now, who instruct grown up people by their under¬ 
 standing and their answers ? 
 
 (Many thought so.) 
 
 Was it natural for Mary and'Joseph to feel anxious ? 
 
 All. Yes. 
 
CHILDHOOD. 
 
 119 
 
 Rental Mr. Alcott. Was it natural for Mary to 
 say what she did to her son ? 
 
 All. Yes. 
 
 Mr. Alcott. What feeling did her words express ? 
 
 Several. Anxiety ; a mother’s love. 
 
 ( Mr . Alcott remarked at large on a mother's love.) 
 
 Recorder. Did you hear how, at the fire in Sea 
 Street the other night, a mother rushed into her burning 
 house for her child, through the flames, and was burnt 
 up with it ? 
 
 {All testified great interest.) 
 
 Mr. Alcott. Do any think that was wonderful ? 
 
 Several. Not wonderful. It was natural. 
 
 Mr. Alcott. Was it not beautiful ? 
 
 John B. Yes, but it would have been hard-hearted 
 if she had not. 
 
 ye®, of Mr. Alcott. Do fathers and mothers 
 
 Childhood. 
 
 now “wist” or “know’’what their chil¬ 
 dren are doing, what is going on in their minds, even 
 when they are in the cradle, smiling and moving their 
 little hands ? 
 
 ( There was no answer.) 
 
 Who have a little brother or sister at home ? 
 
 {Some held up hands.) 
 
 Do you know what is going on in that little babe’s 
 mind ? 
 
 {None.) 
 
 How many desire to know ? 
 
 {Several held up hands.) 
 
 Do you think these little infants are about their Fa¬ 
 ther’s business ? 
 
 {Several held up hands.) 
 
 How many think it is a little animal, with nothing in 
 
120 
 
 RECORD OF CONVERSATIONS. 
 
 its mind, and with no more goodness than a little kit¬ 
 ten’s, as I heard a person say once ? 
 
 (Four held up hands.) 
 
 Who think its goodness is much more positive than 
 a kitten’s ? 
 
 (Ml the rest.) 
 
 Was the infant Jesus just like any little baby you 
 know ? 
 
 (Ml thought so but four.) 
 
 Will iam B., thinks babies have no goodness at first. 
 How do they get it ? 
 
 William B. I don’t know. 
 
 Augustine. God gives it. 
 
 Mr. Alcott. Who think that the spirit within is 
 the real child, and the body but shows where it is ? 
 
 (Ml raised hands.) 
 
 Who think that when babies play, and smile, and love, 
 they have begun their father’s business ? 
 
 (Ml.) 
 
 Why did not Mary understand Jesus’ answer ? 
 Martha. She thought of Joseph’s trade. 
 
 Mr. Alcott. Do parents generally un- 
 
 Misapprehen- .... . , , 
 
 sionof child- derstand what is going on in the hearts and 
 
 hoo(i ’ minds of their children ? 
 
 William B. Parents very seldom understand what 
 passes in their children’s minds, especially concerning 
 spiritual subjects and their feelings. 
 
 (Almost all the rest rose to assent to the same opin¬ 
 ion.) (See Note 137.) 
 
 (Mr. Alcott read a paraphrase , and spoke of the sub¬ 
 ject of this and the next conversation.) 
 
INTEGRITY OF SPIRIT. 
 
 FILIAL PIETY. 
 
 Jesus at Nazareth Fourteen Years, from the Sacred Text.— Maternal Pru¬ 
 dence. — Filial Love and Obedience. — Motives to Obedience. — Authority 
 oi Holiness. — Liability to Temptation.—Mission of Life. 
 
 Mr. Alcott recalled the subject of the last conver¬ 
 sation, and then read 
 
 JESUS AT NAZARETH FOURTEEN YEARS. 
 
 Luke ii. 51, 52. 
 
 Before the 
 Vulgar A3ra, 7. 
 Julian Period, 
 4720. 
 
 Nazareth. 
 
 Filial Obe¬ 
 dience. 
 
 51 And he went down with them, and came 
 to Nazareth, and was subject unto them : 
 but his mother kept all these sayings in her 
 heart. 
 
 52 And Jesus increased in wisdom and stature, and in 
 favor with God and man. 
 
 Mr. Alcott. These verses contain all that is said 
 of Jesus, from the time he was twelve till he was thirty 
 years of age. What do you suppose he was doing all 
 these eighteen years ? (See Note 188 .) 
 
 Edward J. That reading does not bring any thing 
 to my mind, it is not long enough. 
 
 William C. I think he was growing wise. 
 
 John B. I think that after he went to Nazareth, he 
 told his mother what he had been doing in the temple, 
 and what his “ Father’s business ” was, and she kept it 
 all to herself. 
 
 Maternal 
 
 Prudence. 
 
 Alexander. I think the reason she did 
 not tell any body what he said was, because 
 she did not want people to praise him. She 
 
 11 
 
 VOL. I. 
 
122 
 
 RECORD OF CONVERSATIONS. 
 
 did not want him to be proud, for she did not know that 
 he could not be proud, but she knew from the angel, that 
 he was to be great. 
 
 Augustine. I think he asked his mother not to say 
 any thing about him, because he thought people would 
 not understand, and would make fun of him. I think 
 he worked in his father’s shop, and did carpenter’s 
 work, and shaped out his thoughts in things. 
 
 Lucia. I think ec subject to them ” means 
 dience° be ~ that °beyed his parents. When his 
 father and mother wanted him to do any 
 thing he did it, and he did not wait to have them ask 
 him. 
 
 Mr. Alcott. Why was he so obedient ? 
 
 Lucia. His mother taught him ; and his Father in 
 heaven, before he came into the world, taught him. 
 
 Mr. Alcott. Do you think he taught his mother, 
 or his mother taught him most ? 
 
 Lucia. I don’t know ; he taught her by his actions. 
 
 Mr. Alcott. Why were these actions right ? Why 
 was this obedience so ready ? 
 
 E mma . He knew what was right ; his conscience 
 told him so. 
 
 William B. Pie wanted to do right. 
 
 Mr. Alcott. Why did he want to do right ? 
 
 Emma. Because he loved his parents. 
 
 Mr. Alcott. Love, love ! how many of you have 
 that love, which makes you want to obey your parents, 
 both when they ask you, and before they ask you, as 
 Jesus did ? 
 
 {Most held up their hands.) 
 
 Edward J. I don’t know exactly. (See Note 1S9.) 
 
 Mr. Alcott. Can any of you remember 
 Obedience when you wanted to do something very 
 much, and knew your parents did not want 
 
FILIAL PIETY. 
 
 12S 
 
 you to do it, but they had not said any thing to you 
 about it ; and yet you gave up your want ? 
 
 (Some held up hands.) 
 
 How many of you mind your parents, because you 
 think they will punish you, and in some way make you 
 do as they wish ? (See Note 140.) 
 
 (Some hesitated, but none acknovjledged.) 
 
 Those who have been punished within the last six 
 months, may rise. 
 
 (A good many rose.) 
 
 Now those who have done wrong, whether punished 
 or not. 
 
 (All rose but Nathan.) 
 
 Mr. Alcott. Have you not done wrong for six 
 months ? 
 
 Nathan. No. 
 
 Mr. Alcott. Have you not been angry ; nor struck 
 any body, nor said any thing wrong ; nor felt any thing 
 wrong during this time ? 
 
 Nathan. No, (to each item answering.) (See Note 
 
 141.) 
 
 Mr. Alcott. Well ; you are an extraordinary per¬ 
 son. No one else would say so. 
 
 (Nathan did not answer.) 
 
 Suppose Luke had written down that Jesus sometimes 
 quarrelled with his companions, sometimes disobeyed 
 his mother, &c. 
 
 John B. I should not have believed him. 
 
 Samuel T. I should have torn the leaves out of my 
 Bible. 
 
 Augustine. The apocryphal Bible tells a great 
 many such stories. 
 
 Edward J. I should like to hear some of them. 
 
 Mr. Alcott. No ; We cannot waste the time. 
 Charles, what are you interested in to-day ? 
 
124 
 
 RECORD OF CONVERSATIONS. 
 
 Charles. Jesus’ being subject to his father and 
 mother means, that he felt their superiority in knowl¬ 
 edge and age. 
 
 Mr. Alcott. Did Jesus always do such things with 
 his hands as he was asked to do by his parents ? 
 
 (All thought so.) 
 
 But the mind does things as well as the hands. (See 
 Note 142.) 
 
 Authority of 
 Holiness. 
 
 Are children’s minds ever superior to those 
 of their parents ? 
 
 (Some thought so.) 
 
 Giv e an instance. 
 
 One. A child is superior to a drunken father. 
 
 Emma. An infant is superior to its parents in good¬ 
 ness. (See Note 143.) 
 
 Mr. Alcott. Name some of that goodness. 
 
 Emma. An infant is more holy. It has a different 
 kind of goodness from that of ail excellent man. 
 
 Lucja. It never knew how to do wrong. But good 
 men did wrong when they were young. 
 
 Mr. Alcott. How came they to begin ? 
 
 Lucia. They saw others do wrong. 
 
 Mr. Alcott. But how did the first persons begin ? 
 
 Lucia. They were tempted by their pas¬ 
 sions. 
 
 Mr. Alcott. Have little children any 
 passions ? 
 
 Yes. 
 
 Mr. Alcott. Where do passions come from ? 
 
 (There was no reply.) 
 
 Suppose the parents are good as usual ; honest, kind, 
 generous ; do they ever have children superior to them¬ 
 selves ? 
 
 Frederic. If the child loves God and the man does 
 not, the child is best. 
 
 Liability to 
 Temptation. 
 
 Lucia. 
 
FILIAL PIETY. 
 
 125 
 
 Emma. The child is superior, because it is more 
 holy. 
 
 Mr. Alcott. Which do you suppose is best, Jesus 
 as at thirty years old, or an infant ? 
 
 Several. They are alike good. 
 
 Some. The infant. 
 
 Others. No, Jesus, because he resisted temptation. 
 He loved. 
 
 Mr. Alcott. Could you keep yourselves from lov¬ 
 ing entirely ? 
 
 {All thought no.') (See note 144.) 
 
 Is there any virtue in loving because you cannot help 
 it ? 
 
 {There was a difference of opinion.) 
 
 Is God good ? 
 
 {All held up hands.) 
 
 Was he ever tempted ? 
 
 {There were opposite opinions.) (See Note 145.) 
 How many think that temptation proves, but does not 
 give goodness ? 
 
 {Some held up hands.) 
 
 Do you remember the two trees in Paradise ? What 
 is the tree of life in a baby’s spirit ? 
 
 Welles. Goodness. 
 
 Mr. Alcott. What is the tree of knowledge there ? 
 Emma. The senses. 
 
 Mr. Alcott. Was Jesus tempted while a child r 
 and did he eat of the tree of knowledge ? 
 
 William B. He was tempted, but he did not do the 
 evil, and he was not tempted so often as we, because he 
 was holy. (See Note 146.) 
 
 Mr. Alcott. How was Jesus employed eighteen 
 years at Nazareth ? 
 
 Several. Working in his father’s shop. 
 
 Mr. Alcott. What was his mind doing ? 
 
 11 * 
 
126 
 
 RECORD OF CONVERSATIONS. 
 
 Several. He was thinking of what he 
 
 Mission of Life. . , „, , , ~ •> 
 
 came into the world for r 
 
 Mr. Alcott. Each one of you may think what you 
 came into the world for, and tell me. (See Note 147.) 
 
 ( They did not seem to think they came into the world 
 on any particular mission, but Mr. Alcott seemed to 
 convince them that they must have done so, and that 
 each one must find out for himself what it was, as 
 Jesus probably did, by self insight, and observa¬ 
 tion of nature and life*) 
 
 * The review, as given in the appendix, closed with this con¬ 
 versation. By means of the notes, the reader will be able to realize 
 the general spirit of the preceding conversations, though much 
 of the detail is lost in the record. From this point, the conver¬ 
 sations are more fully reported. Ed. 
 
CONVERSATION XVI. 
 
 ORGANIZATION OF SPIRIT. 
 CORPOREAL RELATIONS. 
 
 Genealogy of Jesus, from the Sacred Text. — Transmission of Life.— 
 Lineage of Spirit. — Era of the Incarnation. — Pre-existence of Spirit. 
 
 — Eternity of Spirit.— Incarnation of Spirit.—Analogy and Emblem of 
 H uman Birth. — Spirit organizes Body. — Organic Law of Temperance. 
 
 — Violation of Organic Law. — Hereditary Disease. — Longevity of Body. 
 
 — Laws of Life. — Transfiguration of Spirit. — Laws of Renovation and 
 Decay. — Mutability of Matter. — Transfusion of Spirit. — Review. 
 
 * 
 
 Mr. Alcott asked how they felt disposed towards the 
 conversation to-day. Two or three thought they 
 should not be interested ; and he asked why ? 
 
 Lemuel. I don’t feel as if I should. 
 
 Mr. Alcott. Well, can you not master this feel¬ 
 ing ? Try to-day. 
 
 William C. I have the headache. 
 
 Mr. Alcott. We have spoken sometimes of the 
 power of spirit over body. Now see if you cannot 
 exert your spirit so as to drive the headache away. 
 
 He then read the 
 
 GENEALOGY OF JESUS FROM GOD. 
 
 Luke iii. 23-38. Matt. i. 1-17. 
 
 _ . . 23 And Jesus himself began to be about 
 
 Transmission , . . , . 
 
 of Life. thirty years of age, being (as was supposed) 
 
 the son of Joseph, which was the son of Heli, 
 
 24 Which was the son of Mattbat, which was the son of 
 Levi, which was the son of Melchi, which was the son of 
 Janna, which was the son of Joseph, 
 
 25 Which was the son of Mattathias, which was the son 
 of Amos, which was the son of Naum,-which was the son of 
 Esli, which was the son of Nagge, 
 
 Eternity. 
 
 Time. 
 
128 
 
 RECORD OF CONVERSATIONS 
 
 2G Which was the son of Maath, which was the son of 
 Mattathias, which was the son of Semei, which was the son 
 of Joseph, which was the son of Juda, 
 
 27 Which was the son of Joanna, which was the son of 
 Rhesa, which was the son of Zorobabel, which was the son 
 of Salathiel, which was 'the son of Neri, 
 
 28 Which was the son of Melchi, which was the son of 
 
 Addi, which was the son of Cosam, which was the son of 
 
 Elmodam, which was the son of Er, 
 
 29 Which was .the son of Jose, which was the son of 
 Eliezer, which was the son of Jorim, which was the son of 
 Matthat, which was the son of Levi, 
 
 30 Which was the son of Simeon, which was the sen of 
 
 Juda, which was the soil of Joseph, which was the soti of 
 
 Jonan, which was the son of Eliakim, 
 
 31 Which was the son of Melea, which was the son of 
 Menan, which was the son of Mattatha, which w r as the son 
 of Nathan, which was the son of David, 
 
 32 Which was the son of Jesse, which was the son of Obed, 
 which was the son of Booz, which was the son of Salmon, 
 which was the son of Naasson, 
 
 33 Which was the son of Aminadab, which was the son 
 of Aram, which was the son of Esrom, which was the son of 
 Phares, which was the son of Juda, 
 
 34 Which was the son of Jacob, which was the son of Isaac, 
 which was the son of Abraham, which was the son of Thara, 
 which was the son of Nachor, 
 
 35 Which was the son of Saruch, which was the son of 
 Ragau, which was the son of Phalec, which was the son of 
 Ileber, which was the son of Sala, 
 
 36 Which was the son of Cainan, which was the son of 
 Arphaxad, which was the son of Sem, which was the son 
 of Noe, which was the son of Lamech, 
 
 37 Which was the son of Mathusala, which was the son 
 of Enoch, which was the son of Jared, which was the son of 
 Mah’leel, which was the son of Cainan, 
 
 38 Which was the son of Enos, which was the son of Seth, 
 which was the son of Adam, which was the son of God. 
 
 Matt. i. 1 - 17. 
 
 1 The book of the generation of Jesus Christ, the son of 
 David, the son of Abraham. 
 
 2 Abraham begat Isaac; and Isaac begat Jacob; and 
 Jacob begat Judas and his brethren. 
 
 3 And Judas begat Phares and Zara of Thamar; and 
 Phares begat Esrom. Aud Esrom begat Aram ; 
 
CORPOREAL RELATIONS. 
 
 129 
 
 4 And Aram begat Aminadab. And Aminadab begat 
 Naasson; and Naasson begat Salmon. 
 
 5 And Salmon begat Booz of Bachab ; and Booz begat 
 Obed of Ruth. And Obed begat Jesse ; 
 
 8 And Jesse begat David the king. And David the king 
 begat Solomon of her that had, hecn the wife of Urias ; 
 
 7 And Solomon begat Roboam. And Roboam begat Abia ; 
 and Abia begat Asa. 
 
 8 And Asa begat Josaphat; and Josaphat begat Joram. 
 And Joram begat Ozias ; 
 
 9 And Ozias begat Joatham. And Joatham begat Achaz ; 
 and Acliaz begat Ezekias. 
 
 10 And Ezekias begat ' Manasses; and Manasses begat 
 Amon. And Amon begat Josias ; 
 
 11 And Josias begat Jechonias and his brethren, about the 
 time they were carried away to Babylon. 
 
 12 And after they were brought to Babylon, Jechonias 
 begat Salathiel 3 and Salathiel begat Zorobabel. 
 
 13 And Zorobabel begat Abiud; and Abiud begat Eliakim. 
 And Eliakim begat Azor; 
 
 14 And Azor begat Sadoc. And Sadoc begat Acliim 5 and 
 Achim begat Eliud 
 
 15 And Eliud begat Eleazer 3 and Eleazer begat Matthan. 
 And Matthan begat Jacob; 
 
 18 And Jacob begat Joseph the husband of Mary, of 
 whom was born Jesus, who is called Christ. 
 
 17 So all the generations from Abraham to David are 
 fourteen generations ; and from David until the carrying 
 away into Babylon are fourteen generations; and from the 
 carrying away into Babylon unto Christ are fourteen gene¬ 
 rations. 
 
 Lineage of 
 Spirit. 
 
 Now tell me what this reading has brought 
 into your minds. 
 
 Several. Nothing. 
 
 It is about the generation of Christ from 
 
 Lemuel. 
 
 God. 
 
 Mr. Alcott. What do you mean by generation ? 
 Lemuel. The fathers of Jesus Christ. 
 
 Mr. Alcott. The parentage, fatherhood. 
 
 George K. Those were very hard names, yet I 
 thought it all meant something, but I did not know 
 what. 
 
ISO 
 
 RECORD OF CONVERSATIONS. 
 
 Andrew. It was to show how many people lived be¬ 
 fore Jesus Christ, so as to show at what time he lived. 
 
 Franklin. It was to show who his forefathers were. 
 
 Mr. Alcott. What is a forefather ? 
 
 Augustine. A grandfather, and his father. That 
 was a list of the forefathers of Jesus, a genealog)’. 
 
 Martha. I don’t think Adam was the son of God, 
 but I know Jesus was. 
 
 Mr. Alcott. What do you mean by Adam’s not 
 being the son of God ? Here is the assertion in the 
 book which tells no lies. 
 
 Josiah. Both Adam and Jesus were sons of God. 
 
 Augustine. In one sense, we are all sons of God. 
 
 Franklin. I think that Adam was called the son of 
 God, because he had no earthly father, and so God 
 made his body as well as his spirit. And God made 
 Jesus’ body, as well as spirit ; for he was only supposed 
 to be the son of Joseph. 
 
 Mr. Alcott. Does that meet your difficulty, Mar¬ 
 tha ? 
 
 Martha. Yes. 
 
 Mr. Alcott. Are you the daughter of God ? 
 
 Martha. In one sense. My spirit is. 
 
 Mr. Alcott. But when you think of another part 
 of yourself, do you take something else into considera¬ 
 tion beside God ? 
 
 Martha. My body, my parents. 
 
 Mr. Alcott. We are talking about the 
 
 Era ot the generation of Jesus. In what time did he 
 Incarnation. & 
 
 live ? 
 
 (No answer.) 
 
 In what time do you live ? 
 
 (For a while there was no answer.) 
 
 Franklin. 1836 years after Jesus Christ was born. 
 
 Mr. Alcott. Why do we reckon time from Jesus 
 Christ’s birth ? 
 
CORPOREAL RELATIONS. 
 
 131 
 
 Franklin. Because it was a great event. 
 
 Mr. Alcott. Why was it great ? 
 
 Andrew. Because he did so many miracles, and be¬ 
 cause he had so much spirit ; he lived before time. 
 
 George. I think they reckoned from his birth, so 
 that we might always remember him. 
 
 Mr. Alcott. Does it serve that purpose to you ?— 
 How many think of Jesus Christ, that his birth was 
 a great event, and that his life has a great deal to do 
 with your life, whenever you date a letter ? 
 
 Augustine. I shall always think of it after this. 
 
 Mr. Alcott. The Mahometans date from a circum¬ 
 stance in the life of Mahomet, which is called the Hegi¬ 
 ra, an Arabic word meaning Flight. The Romans dated 
 from the building of their city. The government of the 
 United States dates from the Declaration of Indepen¬ 
 dence. How many of you think the birth of Jesus 
 Christ was an event of sufficient importance to spread 
 over all time ? 
 
 ( They held up hands.) 
 
 Was there any difference between your 
 
 of e spint. enCe birth and his ? 
 
 George. I had not so much spirit. 
 
 Mr. Alcott. Did his spirit live before his body? 
 George. Yes, it lived with God. 
 
 Mr. Alcott. Did your spirit live before your body? 
 George. Yes, it lived in God’s spirit. 
 
 Mr. Alcott. Was your spirit born at the same time 
 with that of Jesus Christ ? 
 
 Franklin. I think Jesus was born when God was 
 born. 
 
 Lemuel. I think Jesus and God and all our spir¬ 
 its were born at the same time together. 
 
132 
 
 RECORD OF CONVERSATIONS. 
 
 Mr. Alcott. Were they born in time or 
 
 of Spirit * n eternif y ' 
 
 Lemuel. Our spirits were born in eterni¬ 
 ty, but our bodies at different times. 
 
 Mr. Alcott. Do you know of any word 
 spirithi b odwhich expresses the idea of a spirit’s taking 
 on a body ? I do not mean to ask you 
 what a body’s coming forth into this world all formed 
 and perfected is ; for we know that that is birth. — 
 But there was a moment when the spirit first took flesh 
 upon itself and began to build a body around itself.— 
 Have you ever heard the word incarnation 7 
 Franklin. Yes, I have heard that word. 
 
 Mr. Alcott. It means taking on- flesh. It is de¬ 
 rived from a word that means of the flesh. 
 
 George K. I always wondered where our bodies 
 were built up. I should not think they could be built in 
 heaven, because there is no matter there. 
 
 Analogy and 
 Emblem of 
 
 Mr. Alcott. The rose is first given to us 
 as a seed, and, by certain laws of God, it 
 unfolds itself when it is put in the ground, 
 and the rain and dews fall on it, and the air is ab¬ 
 sorbed into it, and the sunshine lies upon it, and 
 many invisible particles of matter become incorpo¬ 
 rated with it. So the seed of a human being is placed 
 in the midst of matter which nourishes it, and it grows 
 and becomes perfected. What is the body builder r 
 Franklin. The spirit. 
 
 Mr. Alcott. What makes the flesh come 
 on ? 
 
 Lemuel. The spirit. 
 
 Mr. Alcott. And what takes the flesh off ? 
 Lemuel. The spirit. 
 
 Spirit organ 
 izes Body. 
 
CORPOREAL RELATIONS. 
 
 133 
 
 Mr. Alcott. What makes it go off so quick, some¬ 
 times ? 
 
 Lemuel. Indulgence. 
 
 Mr. Alcott. What does temperance 
 
 Organic Law of j p 
 Temperance. 
 
 Franklin. It keeps the flesh on. 
 
 Emma. It does not always keep it on. 
 
 Mr. Alcott. No ; the spirit, after it incarnates 
 itself, and has perfected a body, begins to cast off its 
 old garments, whose decay we can see with our eyes. 
 Which acts, spirit or body ? and which is acted upon ? 
 that is, which yields and obeys ? 
 
 John D. Spirit acts. 
 
 Several. And body obeys. 
 
 Mr. Alcott. Which is the Father, or Original ? 
 Several. Spirit. 
 
 Mr. Alcott. Which is the son, or derived ? 
 Several. Body. 
 
 Mr. Alcott. Jesus called the spirit “the Son of 
 God,” and the body “ the Son of Man.” When the 
 body is disobedient, what happens ? 
 
 George K. Punishment must come. 
 Violation of Mr. Alcott. Two of the boys complained 
 of the headache to day. Do any of you 
 think that when pain comes upon the body, some law 
 has been broken; that the body has disobeyed the 
 spirit ? 
 
 (Several held up hands.) 
 
 Emma. Then there must have been wrong in me, 
 
 for I have the headache every day. 
 
 Mr. Alcott. The wrong may be an in- 
 
 Hereditary voluntary one, one that arises, not from 
 Disease. , J 3 
 
 wrong intention, or want of a sense of duty, 
 but from ignorance. Sometimes there are inherited ten¬ 
 dencies to diseases, that arise from the faults of parents 
 and grand parents. Sometimes an evil produced in the 
 
 12 
 
 VOL. I. 
 
134 
 
 RECORD OF CONVERSATIONS. 
 
 body by intemperance may sleep in a son, and never 
 meet with any impulse from his disobedience, voluntary 
 or involuntary, but burst out again in a grandson.— 
 This happens in families where the gout occurs very 
 often. 
 
 How many of you think, whenever there is suffering, 
 that there must be wrong, either in the person suffer¬ 
 ing, or in others around him, or in things ? 
 
 Emma. I think the wrong must be in myself. 
 
 Mr. Alcott. When I suffer pain, I generally can 
 discover the reason, and by doing differently remove it. 
 In looking over these forefathers of Jesus, we find the 
 names of some of the best men of whom an account 
 is given in the Old Testament, Abraham, David, &c.; 
 yet all of them did wrong sometimes. 
 
 Which of you think that if you govern your passions 
 and temper, you shall be likely to live longer ? 
 
 (Several.) 
 
 God has so made matter, that if it does not 
 of°Bod V y ty obey the spirit, and if the spirit does not 
 obey God, and govern the matter in which 
 it lives according to God’s will, the body shall waste 
 and decay prematurely. If your spirit likes your body 
 more than it loves God, and assumes upon itself im¬ 
 proper things, by eating at wrong times, or too much, or 
 what is not fit for it ; or by drinking those drinks, 
 which heat and pollute the blood ; or if your spirit, 
 through want of self government, throws your body 
 into convulsions of anger, the body will surely be wast¬ 
 ed before its time. — If you want to live long, should 
 you strive to be quiet, gentle, and temperate, or be bois¬ 
 terous, obstinate, and passionate ? 
 
 Lemuel. Quiet. 
 
 Mr. Alcott. But not too quiet. Indolence and 
 want of exercise make the body a grave for the spirit. 
 
/ 
 
 CORPOREAL RELATIONS. 135 
 
 George K. Mr. Alcott, suppose a child was told by 
 other children, when its parents were away, to do 
 wrong ; and it was too young to know what to do itself; 
 and so it did what its parents would have told it was 
 wrong ; would that child suffer for doing wrong ? 
 
 Mr. Alcott. The effect on the child would be inju¬ 
 rious ; he might be made sick by it, or fretful, and his 
 temper be spoiled ; but the parents who neglected, or the 
 children who made him do wrong, would be responsible 
 for the consequences, if they did it intentionally. 
 
 Now let us return to the subject. Spirit is 
 Law» of Lite, body builder ; Temperance is the body 
 
 preserver ; Self-indulgence is the body waster ; Spirit 
 acts on and through matter. Do any of you think that 
 matter is solid, unalterable, unyielding to the agency of 
 spirit ? 
 
 ( Several held up ha?ids.) 
 
 m _ . Or is it soft, yielding, fluid, easily moved, 
 
 Transfiguration 3 J 03 . . J . 
 
 of Spirit in continually affected by the spirit that stirs 
 Matter. . . , J J r , 
 
 in it, and shapes it to our senses r 
 (Most held up their hands.} 
 
 Is your body what it was an hour ago in all respects ? 
 (None.) 
 
 Is any piece of matter in the same state that it was an 
 hour ago ? 
 
 (They instanced pieces of furniture.) 
 
 Josiah. Things are not in the same places, because 
 the earth is moving round the sun. 
 
 Mr. Alcott. And the cause of all movement is 
 Spirit. Not only the whole universe is in motion, but 
 every thing is in a state of change within it. There 
 are sciences, which teach how the particles of bodies 
 are mingled together, and how these particles are of 
 different qualities from each other, and from the com- 
 
136 
 
 RECORD OF CONVERSATIONS. 
 
 pound wholes which they make ; and that changes of 
 their relative positions and proportions are constantly 
 going on ; that all things which seem to be solid are 
 continually wasting and becoming air ; and that the 
 invisible air is at all times being absorbed into solid 
 
 bodies, and becoming visible. 
 
 Spirit acts in two great laws, Renovation 
 
 tion and Decay?' andDeca y- Growth is Spirit, organizing 
 bodies, or building them up. — Spirit, tak¬ 
 ing down the solid body, is Death. You are now in the 
 process of growth. Your spirits are every day appro¬ 
 priating to their own use, for their own manifestation, 
 various substances, which become incorporated with 
 your bodies, by means of these laws established by God, 
 and which you ought to endeavour to know and 
 obey. Bye and bye, your growth will be completed, 
 and then the law of decay will begin to act, and the 
 waste and dissolution will take place, which ends in 
 death. If these laws of God were understood and 
 observed by every spirit, there would be no pain. We 
 should be born without giving pain, should live without 
 pain, and should lie down and die, as if sinking into a 
 sweet sleep. The laws of renovation and decay would 
 each bring pleasurable sensations. 
 
 Franklin. Do you think you are beginning to go 
 down, to decay ? 
 
 Mr. Alcott. I suppose I am beginning to die. 
 
 Franklin. The spirit is climbing up while the body 
 is going down. 
 
 Mr. Alcott. Yes 3 and Paul once said that he “ died 
 daily ; that while the outward man (or body) decayed, 
 the inward man (or spirit) was renewed day by day . 33 
 By the laws of incarnation, Spirit is transfused through 
 bodies, first building them up, then taking them down. 
 
CORPOREAL RELATIONS. 
 
 1S7 
 
 When Jesus was near dying, he called his 
 of U Matter 7 disciples, and talked of the mutability of all 
 things outward, of the destruction of the 
 temple, Jerusalem, of empires, and of worlds ; and 
 then he spoke of the love, and faith, and living spirit, 
 which had nothing to do with death, and which changed 
 in nothing save its earthly garments. This temple 
 that we are in will decay ; it is decaying. Some men 
 first planned it, then set others to collecting materials 
 to execute their plan, who shaped their thought at last 
 into this large building; this temple preexisted in 
 their spirits. But already it has mouldered some. 
 
 Franklin. Is it renewing too ? 
 
 Mr. Alcott. No ; for there is nothing within it, 
 to contend, by a perpetual endeavour at renovation, 
 against the principle of decay, as there is in the human 
 body. The principle of renovation in a human body 
 contends hard against the principle of decay, even 
 when it is accelerated by self-indulgence. God con¬ 
 tends with the drunken man, while he is accelerating 
 decay, by his intemperance. 
 
 Do you think God flowed through all the 
 of Spirit * 011 forefathers of Jesus down to Joseph ? 
 
 (Many thought so.) 
 
 Do you think his spirit flowed on through your an¬ 
 cestors, and down to you ? 
 
 ( They thought so.) 
 
 Can you say that there is any of God in you ? 
 
 (Several held up hands.) 
 
 Is your spirit in him ? 
 
 (Yes.) 
 
 If you are self-indulgent, do you think your spirit will 
 remain in him, connect your body with him, and thus 
 keep it pure, healthy, and full of innocent pleasure ? 
 
 12 * 
 
133 
 
 RECORD OF CONVERSATIONS. 
 
 (None raised hands .) 
 
 But your spirits may fall away from him, and so your 
 bodies become diseased, and waste away in pain ? 
 
 Mu. Alcott. What has been our subject 
 Subject - to-day ? 
 
 Augustine. Genealogy. 
 
 Franklin. Incarnation. 
 
 Martha. The supernatural in the natural. 
 
 Andrew. Changes of body in time. 
 
 George K. Changes of matter in time. 
 
 George B. Decay and building up of matter in 
 time. 
 
 Mr. Alcott. Spirit working in matter ; organizing 
 fathers and children. Now all may hold up their hands 
 who have been as much interested in this conversation 
 as they expected to be. 
 
 All. A great deal more. 
 
 Mr. Alcott. And yet our subject has been one of 
 great difficulty. The connexion between the body and 
 the soul is mysterious, and hard to be understood.* 
 
 * The reader will observe that this conversation is more con¬ 
 nected, and satisfactory, than most of those which precede it. It 
 may have been more so, in reality. Yet the impression, which it 
 leaves in the mind, arises, chiefly, from the fact, that the record 
 is fuller and more complete. Ed. 
 
CONVERSATION XVII 
 
 BAPTISM OF SPIRIT. 
 
 TEMPERANCE. 
 
 The Ministry of John Baptist, from the Sacred Text. — Idea and Emblem of 
 Purification. — Spiritual and Physical Purification. — Mission of Tempe¬ 
 rance. — Repentance. — Spiritual Life. — Righteousness. — Temperance. — 
 Justice. — Confession of Sin. — Pharisees and Sadducees. — Retribution. 
 
 Mr. Alcott. How old was Jesus at our 
 last conversation, and where was he then ? 
 
 Several. Thirty years of age. He was at Naza¬ 
 reth. 
 
 Mr. Alcott. How old was John, whom we left a 
 baby in the hill country of Judea ? 
 
 Several. Six months older. 
 
 Mr. Alcott. They were both old enough to become 
 teachers. The Jews did not allow any of their nation 
 to be teachers till they were thirty. 
 
 He then read 
 
 THE MINISTRY OF JOHN BAPTIST. 
 
 Matt. iii. 1-13. Mark i. 2-9. Luke iii. 1-19. 
 
 Before the Vulgar ASra, 26. Julian Period, 4739. 
 
 Wilderness of Judaea. 
 
 Luke iii. 1. Nowin the fifteenth year of the reign ofTi- 
 
 epentance. (^ 0ega r, Pontius Pilate being governor 
 
 of Judaea, and Herod being tetrarch of Gali¬ 
 lee, and hi3 brother Philip tetrarch of Itursea and of the re¬ 
 gion of Trachonitis, and Lysanias the tetrarch of Abilene, 
 Luke iii. 2. Annas and Caiaphas being the high priests, the word of 
 
 God came unto John the son of Zacharias in the wilderness. 
 
140 
 
 RECORD OF CONVERSATIONS. 
 
 Before the Vulgar iEra, 26. Julian period, 4739. 
 The Wilderness of Judaea. 
 
 Matt. iii. 1. 
 
 Mark. i. 4. 
 Luke iii. 3. 
 
 Matt. iii. 2. 
 
 Mark i. 2. 
 
 Luke iii 4. 
 
 Luke iii. 5. 
 
 Luke iii. 6. 
 Matt, iii. 4. 
 
 Mark i. 5. 
 
 Matt. iii. 5. 
 Matt. iii. 6. 
 Mark. i. 5. 
 
 Matt. iii. 7. 
 
 Luke iii. 7. 
 
 Matt. iii. 7. 
 
 Matt. iii. 8. 
 Matt. iii. 9. 
 
 In those days came * John the Baptist, preaching in the 
 wilderness of Judaea. 
 
 f John did baptize in the wilderness, 
 
 And he came into all the country about Jordan, preaching 
 the baptism of repentance for the remission of sins, 
 
 And saying, Repent ye : for the kingdom of heaven is at 
 hand. 
 
 As it is written in the prophets, J Behold, I send my 
 messenger before thy face, which shall prepare thy way 
 before thee. 
 
 As it is written in the book of the words of Esaias the 
 prophet, saying, 
 
 § The voice of one crying in the wilderness, 
 
 Prepare ye the way of the Lord, 
 
 Make his paths straight. 
 
 Every valley shall be filled, 
 
 And every mountain and hill shall be brought low ; 
 And the crooked shall be made straight, 
 
 And the rough ways shall he made smooth ; 
 
 And all flesh shall see the salvation of God. 
 
 And the same John had his raiment of camel’s hair, and a 
 leathern girdle about his loins ; and his meat was locusts 
 and wild honey. 
 
 || And there went out unto him all the land of Judsea, and 
 they of Jerusalem, 
 
 and all the region round about Jordan, 
 
 And were 
 
 all baptized of him in the river of Jordan, confessing their 
 sins. 
 
 But when he saw many of the Pharisees and Sadducees 
 come to his baptism — 
 
 Then said he to the multitude that came forth to be bap¬ 
 tized of him — 
 
 he said unto them, IT O generation of vipers, who hath 
 warned you to flee from the wrath to come ? 
 
 Bring forth therefore fruits meet for repentence : 
 
 And think not to say within yourselves, **We have Abra¬ 
 ham to our father: for I say unto you, that God is able of 
 these stones to raise up children unto Abraham. 
 
 I Luke iii. 1. J Mai. iii. 1. 
 
 IT Matt. xii. 34. 
 
 * Mark i. 1. 
 
 || Matt. iii. 5. 
 
 § Isa. xl. 3. 
 ** John. viii. 39. 
 
TEMPERANCE. 
 
 141 
 
 Before the Vulgar iEra, 26. Julian Period, 4739. 
 The Wilderness of Judsea. 
 
 Matt. iii. 1. 
 
 And now also the ax is laid unto the root of the trees : 
 * therefore every tree which bringeth not foith good fruit 
 is hewn down, and cast into the file. 
 
 Luke iii. 10. 
 
 And the people asked him, saying, What shall we do 
 then ? 
 
 Luke iii. 11. 
 
 He answereth and saith unto them, f He that hath two 
 coats, let him impart to him that hath none ; and he that 
 hath meat, let him do likewise. 
 
 Luke iii. 12. 
 
 Then came also publicans to be baptized, and said unto 
 him, Master, what shall we do? 
 
 Luke iii. 13. 
 
 And he said unto them, Exact no more than that which is 
 appointed you. 
 
 Luke iii. 14. 
 
 And the soldiers likewise demanded of him, saying, And 
 what shall we do ? And he said unto them, Do violence to 
 no man, neither accuse any falsely; and be content with 
 
 Luke iii. 15. 
 
 your wages. 
 
 And as the people were in expectation, and all men mused 
 in their hearts of John, whether he were the Christ or not 5 
 
 Luke iii. 16. 
 
 John answered, saying unto them all, J1 indeed baptize 
 
 Matt. iii. 11 . 
 Mark i. 7. 
 
 you — 
 
 with water 
 
 unto repentance, but 
 
 there cometh one mightier than I after me, the latchet of 
 
 Matt. iii. 11. 
 
 whose shoes I am not wortl^r to stoop down and unloose ; 
 whose shoes I am not worthy to bear : he shall baptize you 
 
 Matt. iii. 12. 
 
 with the Holy Ghost, and with fire : 
 
 Whose fan is in his hand, and he will thoroughly purge 
 his floor, and gather his wheat into the garner; but he will 
 
 Luke iii. 18. 
 
 burn up the chaff with unquenchable fire. 
 
 And many other things in his exhortation preached he 
 unto the people. 
 
 Mr. Alcott then asked what thoughts the reading sug¬ 
 gested ? 
 
 Idea and Em¬ 
 blem of Puri¬ 
 fication. 
 
 Joseph. I should think John could baptize 
 with the same thing as Jesus did, with the 
 Holy Ghost, but he only baptized with 
 water. 
 
 * Matt. vii. 19. f James ii. 15. 1 John iii. 17. J Matt. iii. 11. 
 
142 
 
 RECORD OF CONVERSATIONS. 
 
 Mr. Alcott. What does baptize with water 
 mean ? 
 
 Josiah. I don’t know, but baptizing with the Holy 
 Ghost means preaching. 
 
 Mr. Alcott. What does the word baptize mean ? 
 
 Joseph. It means purify. 
 
 Mr. Alcott. Why do people purify — baptize with 
 water ? 
 
 Joseph. To clean the body. 
 
 Mr. Alcott. What does purify with fire mean ? 
 
 Joseph. I don’t know. 
 
 Lemuel. To baptize with fire means to purify with 
 love, and baptizing with the Holy Ghost means preach¬ 
 ing with love, and baptizing with water is an emblem 
 of these. 
 
 Josiah. John did not mean Jesus would use out¬ 
 ward fire, but he wanted to express how very powerful 
 Jesus was over every thing. 
 
 George K. Yes ; John meant that Jesus had power 
 like unquenchable fire. 
 
 Edward J. I think Jesus baptizing with fire meant 
 the kind of punishment he would inflict. 
 
 Franklin. Baptizing with water was an emblem, 
 and baptizing with fire was punishment, and baptizing 
 with the Holy Ghost was the miracles which he did. 
 
 F rederic. Baptizing with the Holy Ghost is the love 
 of Jesus ; baptizing with fire is the punishment of con¬ 
 science. 
 
 Nathan. Baptizing with fire means to make our 
 spirits pure. 
 
 Welles. Water is an emblem of spiritual purity. 
 The fire that the tree is to be cast into, is our con¬ 
 science when we have done something to repent of. 
 Jesus, trying to make them better by talking and preach¬ 
 ing, is baptizing them with the Holy Ghost. 
 
TEMPERANCE. 
 
 143 
 
 John D. Baptizing with fire is conscience. Baptiz¬ 
 ing with Holy Ghost is love. 
 
 Martha. Holy Ghost is love. Fire means the pun¬ 
 ishment of conscience. Water is an emblem, meaning 
 to cleanse the spirits of people of their sins, so as to 
 be ready for the love of Jesus. 
 
 Ellen. To baptize with water is to cleanse the 
 body ; with fire is to cleanse the spirit ; with the Holy 
 Ghost includes both purifications. 
 
 Emma. Baptism with water purifies the body, 
 cleanses it. It is an emblem. 
 
 Alexander. Baptizing with the Holy Ghost means 
 giving them faith in himself and in God. 
 
 Samuel R. John cleansed the body; Jesus the 
 spirit. 
 
 Mr. Alcott. Will you explain what you mean ? 
 
 Samuel R. I do not know how to express it. 
 
 Mr. Alcott. Is the fire, that is meant here, such 
 fire as is in the grate ? 
 
 Samuel R. No ; fire is the emblem of conscience. 
 
 John B. Fire means reproach of conscience ; bap¬ 
 tism of water, purification of body ; Holy Ghost means 
 love. 
 
 Charles. Just as water purifies the body, love pu¬ 
 rifies the spirit. Water means innocence. Fire means 
 conscience. Fire is stronger than water. When you 
 pray to God and God hears and answers, that is purifi¬ 
 cation by the Holy Ghost. 
 
 Augustine. Baptizing with water is to show how 
 the spirit should be made clean ; baptizing with fire 
 means when we are punished to make us better. 
 
 Mr. Alcott. Is there any baptism of fire here ? 
 
 Charles. Yes, we have a firey baptism when we 
 punish you on your hand. 
 
 Several. Conscience is a firey baptism. 
 
144 
 
 RECORD OF CONVERSATIONS. 
 
 Franklin. Very often there is the fiery baptism in 
 my conscience. 
 
 Mr. Alcott. Is the boy who eats or drinks improp¬ 
 erly baptizing his body with water and purifying it ? 
 
 George K. No ; conscience punishes the body and 
 cleanses it. 
 
 Spiritual and 
 Physical Pu¬ 
 rification. 
 
 Mr. Alcott. Are there any means now 
 used to preach this baptism of water ? 
 
 (No answer .) 
 
 D oes a person who drinks too much, purify, baptize his 
 body ? 
 
 All. No. 
 
 Mr. Alcott. Are there any Temperance Societies, 
 and what are they for ? 
 
 Charles. To make the people temperate, to purify 
 the body, to baptize it. 
 
 Mr. Alcott. Do you think any one could love 
 Christ and receive his holy spirit, who lived a life of 
 self-indulgence ? 
 
 Charles. No indeed. 
 
 Mr. Alcott. Holiness baptizes the body, 
 
 Temperance. an ^ ^ ts n f° r use °f the soul. Thus 
 you sec why the doctrines of repentance 
 and purification were preached to introduce Jesus. No 
 one could understand the subjects upon which Jesus 
 was to preach, till his mind was purified. John’s 
 was a Mission of Temperance, to purify the body ; 
 that of Jesus was to renovate the spirit. John’s hab¬ 
 its were correspondent ; his dress, his manner of life, 
 his food, all taught the same doctrine as his teachings. 
 He said, repent, for the kingdom of heaven is at hand ; 
 practise what I teach, and then you shall be able to ap¬ 
 prehend another teacher, superior to me. 
 
TEMPERANCE. 
 
 145 
 
 Martha. What does repent mean ? 
 
 Mr. Alcott. To be sorry for sin, and to 
 do wrong no more. But how shall we be kept from 
 doing wrong any more ? 
 
 Martha. We must ask God, and he will help us. 
 
 Mr. Alcott. Is that all ? 
 
 Martha. No ; we must leave off doing wrong things. 
 
 Mr. Alcott. Repentance is necessary to prepare 
 the mind for spiritual truth. There must be a feeling 
 of sorrow about those habits of body and mind from 
 which we are to be freed; and sense of a need to quicken 
 the mind, and fit it to receive truth. This is contrition, 
 and it leads to repentance. 
 
 Spiritual Life. 
 
 What is meant by “ the kingdom of heaven 
 is at hand ” ? 
 
 Martha. It means Jesus is going to preach the 
 truth. 
 
 Mr Alcott. And why was it necessary to repent in 
 order to understand the truth ? 
 
 Martha. Because, if the people went on in their 
 wicked ways, they would not want to hear, but if they 
 were purified, they would want to hear Jesus. 
 
 Frank. Jesus was the king of the kingdom. 
 
 Mr. Alcott. Is the kingdom of heaven near or far 
 off? 
 
 Augustine. A great way off the bad. 
 
 Others. Within. 
 
 Others. It is a state of mind. 
 
 Mr. Alcott. How many of you possess it ? 
 
 Josiah. I do not think I have ever been in it. 
 
 Mr. Alcott. Have you not been sorry for bad 
 feelings, given them up, and loved ? 
 
 Josiah. Why, sometimes. 
 
 13 
 
 VOL. I. 
 
146 
 
 RECORD OF CONVERSATIONS. 
 
 Mr. Alcott. How many of you have felt the sor¬ 
 row of repentance, sorry that you needed punishment ; 
 that you had done the wrong thing, had so injured your 
 spirits ? 
 
 (No answer.) 
 
 What is meant by “the voice of one crying,” &c.? 
 
 George K. He is called a voice because he preached, 
 
 Mr. Alcott. What is meant by paths be- 
 
 Riffhteousness. . , . , ^ .. 
 
 ing made straight r 
 
 George K. Straight paths are goodness ; falsehood 
 is crooked, truth is straight ; flattery is crooked, as it 
 says in Pilgrim’s Progress. 
 
 Augustine. Flattery looks straight and smooth, but 
 it is winding. 
 
 Mr. Alcott. John preached righteousness, repen¬ 
 tance, purification, temperance, for these prepared the 
 soul to apprehend the kingdom of heaven within it. 
 
 Lemuel. I think he was temperate and preached 
 temperance. 
 
 Mr. Alcott. Yes, and temperance means 
 Temperance a great deal : it means more than not to eat 
 
 and drink too much ; it means, to avoid all 
 excess. He told the people not to love outward things 
 too much. He said, “ he that hath two coats, let him 
 impart to him that hath none ; and he that hath meat, 
 let him do likewise.” He said to the publicans, who 
 were toll gatherers for the Roman rulers, and who 
 were liable to abuse their office, “Exact no more than 
 is appointed you.” He said to the soldiers, who were 
 apt to be intemperate, violent, and unreasonable, “Do 
 violence to no man, neither accuse any falsely, and 
 be content with your wages.” But intemperance in 
 all the passions usually begins by excess in eating 
 and drinking. Moses in his law had a great many 
 
TEMPERANCE. 
 
 147 
 
 rules to keep the Jews from eating what would hurt 
 them. He forbade a great many kinds of meat, and 
 especially pork, because it was hurtful in that climate. 
 In all climates it is so. Some people cannot eat it at 
 all. Your eating has much to do with your temper and 
 disposition. Children are sometimes very cross after 
 they have eaten a great dinner. Robbers and murder¬ 
 ers often indulge in excess before they go to execute 
 their wicked plans. 
 
 Recorder. I heard a lawyer say, that he never 
 knew of any capital crime tried in the courts, in which 
 the criminals were not proved to have assisted their 
 powers of execution, at least, by drinking ardent spirit. 
 
 „ . , Mr. Alcott. And they all were baptized 
 
 Baptism and ... 
 
 Confession of in Jordan, “confessing their sins.” 
 
 Emma. You cannot get rid of your sins if 
 you do not confess them, and then you are baptized. 
 
 Mr. Alcott. What is meant by “ genera- 
 s“ tion of vipers”? 
 
 George K. People who were bad. 
 
 Franklin. People who were spiteful. 
 
 Mr. Alcott. Vipers are poisonous, and John was 
 thinking of the Pharisees and Sadducees, who by their 
 false doctrine poisoned the people. The Pharisees 
 were believers in traditions ; they were superstitious ; 
 they were servants of custom, and believed in doing 
 outward things, without reference to what was within. 
 They were ostentatious, multiplied ceremonies, were 
 bigots. They believed in Fate, not God, and in trans¬ 
 migration of souls, which was their immortality. The 
 Sadducees believed in freedom from Fate, but not in im¬ 
 mortality, nor spirit ; they thought the soul died with the 
 body. There are people of our time, whose opinions 
 are very much like each of these Jewish sects. These 
 
148 
 
 RECORD OF CONVERSATIONS. 
 
 people thought that the good that could come to them 
 was for Abraham’s sake, and they thought their being 
 Abraham’s descendants freed them from personal holi¬ 
 ness. 
 
 What is meant by “ bring forth fruits worthy” &.C.? 
 
 M artha. Fruits are right actions, holiness. 
 
 Mr. Alcott. What by “ the axe is laid 
 Retribution. at the foot of the trees ” ? 
 
 Emma. The trees mean the spirits of men, and the 
 axe is trial — the trials of life. 
 
 Alexander. The fire is conscience, which burns up 
 the naughty things ; the chaff is the body. 
 
 Mr. Alcott. The fire means the discipline of life 
 perhaps. What is meant by the latchet which John 
 was not “worthy to unloose ”? 
 
 George K. John was not half so good as Jesus. 
 
 Martha. John knew some of the people overrated 
 him, and feared they would not attend to Jesus enough. 
 
 (JVIV. Alcott read a paraphrase, and remarked on the 
 general subject of the conversation. He adverted 
 also to the subject of the next.) 
 
CONVERSATION XVIII 
 
 SPIRITUAL VISION. 
 
 BLESSEDNESS. 
 
 The Baptism of Jesus, from the Sacred Text. — Emblem of Innocence. — 
 Emblem of Humility. — Spiritual Insight. — Voice of Conscience. — Ideal 
 Types. — Idea of Angels. — Angelic Vision. — Original Holiness. — Em¬ 
 blem of Repentance. 
 
 Mr. Alcott. Where did we leave John 
 Review * the Baptist ? 
 
 Josiah. He was preaching in the wilderness about 
 Jesus being superior to himself. 
 
 Another. And talking of the three baptisms. 
 
 Mr. Alcott. What do you remember about the 
 baptisms ? 
 
 Charles. That fire and water were emblematic, but 
 that the Holy Spirit was not emblematic, for it was 
 not material. 
 
 Mr. Alcott then read 
 
 THE BAPTISM OF JESUS. 
 
 Matt. iii. 13 to the end. Mark i. 9, 10, 11. Luke iii. 21, 22, and part of23. 
 
 Before the Vulgar JEra, 26. Julian Period, 4739. 
 Bethabara. 
 
 Mark i. 9. 
 Luke iii. 21. 
 Mark i. 9. 
 Matt. iii. 13. 
 
 „ . * And it came to pass in those days, when all 
 
 Baptism. , , , . J 5 
 
 the people were baptized, 
 
 that Jesus came from Nazareth of Galilee, 
 
 to Jordan unto John, to be baptized of him. 
 
 IS* 
 
 * Matt. iii. 13. 
 
150 
 
 RECORD OF CONVERSATIONS. 
 
 Before the Vulgar JEra, 26. Julian Period, 4739. 
 Bethabaia. 
 
 Matt. iii. 14. 
 Matt. iii. 15. 
 
 Mark i. 9. 
 Matt. iii. 16. 
 
 Mark i. 10. 
 Luke iii. 21. 
 Matt. iii. 16. 
 Mark i. 10. 
 Matt. iii. 16. 
 
 Luke iii. 22. 
 Matt. iii. 16. 
 Matt. iii. 17. 
 Mark i. 11. 
 
 Luke iii. 23. 
 
 But John forbad him, saying, I have need to be baptized 
 of thee, and comest thou to me ? 
 
 And Jesu3 answering said unto him, Suffer it to be so now : 
 for thus it becometh us to fulfil all righteousness. Then he 
 suffered him : 
 
 And [he] was baptized of John in Jordan. 
 
 And Jesus, when he was baptized, went up straightway 
 out of the water : 
 
 And straightway coming up out of the water ; 
 and praying, 
 lo! 
 
 he saw the heavens opened 
 
 unto him, and he saw the Spirit of God descending like a 
 dove, 
 
 in a bodily shape, like a dove, 
 and lighting upon him : 
 
 And lo! 
 
 there came a voice from heaven, saying , Thou art my 
 beloved Son, in whom I am well pleased. 
 
 And Jesus himself began to be about thirty years of age. 
 
 He then asked the usual question. 
 
 idea and Augustine. Was the spirit in the shape 
 
 Emblem of ... r 
 
 innocence of a dove, or did it descend like a dove ? 
 
 Mr. Alcott. You have the same means 
 of judging that I have. 
 
 Augustine. I should think that the heavens opening 
 was a sort of vision. 
 
 Josiah. The sky opened, and a white dove larger 
 than other doves came from heaven. God sent it, but I 
 do not know why he sent a dove. 
 
 George K. He sent a dove because it represents 
 love. I think the angel Gabriel was in the dove. It 
 stood on Jesus. I do not know what it means by the 
 heavens opening. The voice came either from the 
 dove, or from heaven above the sky. 
 
BLESSEDNESS. 
 
 151 
 
 Emma. The dove represents purity. I think the 
 voice was within the conscience of Jesus. 
 
 Ellen. I think the dove represents love and inno¬ 
 cence. God put love in that and sent it to Jesus, to 
 express his innocence. God was pleased with Jesus 
 for his answer to John. 
 
 John B. I think the dove represents innocence, but 
 I do not think as George does, that it came from above 
 the sky, but only from the sky. It was not a common 
 dove. God formed a spirit into a dove and sen^ it to 
 Jesus, because he liked Jesus better than any body else, 
 for he was better. 
 
 Andrew. I think John and Jesus saw a vision ; it 
 was secret to them ; and no other person saw it. It 
 was an angel that came ; but God did not want the 
 people to see an angel, and it appeared as a dove, 
 which was a common thing to the people. The voice 
 was within their souls. 
 
 Mr. Alcott. Why should it be a dove, and not a 
 serpent ? 
 
 Andrew. Because a dove could fly, and a serpent 
 could not.* 
 
 * The mind of this child is altogether unique. When it acts 
 entirely of itself, it follows the highest law of imagination. 
 All his thoughts “body” themselves forth; and all the forms 
 of nature speak to him. He never abstracts ; yet he is always 
 in the spiritual. 
 
 Connected with this intellectual structure, he has a fine eye 
 for drawing, and an obedient hand ; and thus seems armed at all 
 points, for communicating with his race, through the canvass or 
 marble. His character was once given by the children, in the 
 most natural way* Mr. Alcott was reading over a list of the 
 disciples, and saying, like Lemuel, like Josiah, &c., of each 
 name When he came to Nathaniel, he hesitated, and the 
 boys spoke out, all round the class,“ like Andrew! ” It was a 
 
152 
 
 RECORD OR CONVERSATIONS. 
 
 Edward J. A dove means goodness, innoeence. 
 
 Charles. I think of a dove in the midst of rays 
 of light, with an olive branch in its mouth, and on its 
 leaves are the words, “ this is my beloved son,” and 
 after that, the rays always stayed round the head of 
 Jesus. 
 
 Mr. Alcott. That is your fancy. 
 
 Franklin. There were rays round the dove, and 
 angels in the rays, though they could not be seen ; and 
 it was these angels in the rays that sung, “This is my 
 beloved son.” 
 
 Samuel R. The dove came from without, I think, 
 and the voice from within. 
 
 Martha. The dove was the sign of purity and 
 peace. 
 
 Mr. Alcott. Did that dove ever come to you ? 
 
 (No answer.') 
 
 Or any thing like it ? 
 
 (No answer .) 
 
 Did your conscience never say that you had done right ? 
 
 Martha. Oh yes ; sometimes. 
 
 Lucia. I thought, that as John baptized to show 
 that sins were washed out, it was not appropriate for 
 him to baptize one who was freer from sin than himself, 
 and that was the reason he said what he did to Jesus, 
 as if he would change places with him. 
 
 coincidence confirmatory, that I had anticipated them in my own 
 mind, some minutes before, and hoped Mr. Alcott would be 
 reminded of him, by “ the Israelite in whom was no guile.” 
 
 The reader loses a great deal of natural commentary on the 
 conversation, in losing the manner of the children, which cannot 
 be printed ; but in no case is the loss more unimaginable, than in 
 that of Andrew. It would be impossible to describe the differ¬ 
 ence of manner between the two last answers. Rec. 
 
BLESSEDNESS. 
 
 153 
 
 Ellen. Was Jesus any more pure after he was 
 baptized than be ore ? 
 
 Mr. Alcott. I do not often give an opinion. What 
 do you think about that ? 
 
 Ellen. I do not think he could be purer, but he was 
 not proud of his goodness, and thought he might be 
 better— he was humble, the holy spirit had made him 
 good. 
 
 Emblem of 
 Humility. 
 
 Mr. Alcott. Why did John refuse to 
 baptize Jesus ? 
 
 Charles. Because he thought himself unworthy to 
 touch him. Jesus had already been baptized by the 
 Holy Ghost and was perfect, and did not need a baptism 
 which was only emblematic of what he already had 
 internally. But Jesus said he wanted to give a perfect 
 example outwardly, as well as be perfect inwardly. 
 
 Franklin. Jesus was baptized, to teach the people 
 humility. 
 
 Welles. It was humble to be baptized with water, 
 when he was already baptized by the Holy Ghost, and 
 the dove descended because he had humbled himself. 
 I seem to see Jesus come out of the water upon the 
 grass, and a dove larger than an eagle descend upon 
 him, and then the voice comes from heaven, and John 
 stands in astonishment. A few people standing near 
 saw the dove, but hardly any heard the voice. 
 
 Charles. Heaven means where love and 
 insight ? 1 truth are. I cannot express what I mean. 
 
 I suppose the opening of the sky was em¬ 
 blematic of the opening of the spirit. 
 
 Augustine. The opening of heaven was seeing 
 more clearly into his own state of mind. 
 
 Several. I do not understand what it means. 
 
 Ellen. The sky hides heaven from our view. 
 
154 
 
 RECORD OF CONVERSATIONS. 
 
 Mr. Alcott. What did Jesus mean when he said 
 afterwards, “the kingdom of heaven is within you.” 
 If the dove came upon Jesus f, ora within, why does he 
 say it descended ? 
 
 Lucia. To make it clear. We are down low, that 
 is, without so much virtue ; and all elevating things are 
 said to be up high. The spirit is always said to de¬ 
 scend. 
 
 Mr. Alcott. So the word descend is emblematic ? 
 Some of you have said the voice was within, and some, 
 that it was without. 
 
 Lucia. God never speaks, except within 
 
 Conscience. the conscience. 
 
 Welles. Not now ; but he did in the 
 
 Bible days. 
 
 Andrew. It was Jesus’ conscience that spoke. 
 Edward J. God spoke. Conscience is the spirit’s 
 voice. 
 
 Mr. Alcott. There is very often an illusion of the 
 senses about heaven. 
 
 Augustine. People look up when they pray. 
 
 Mr. Alcott. That may be emblematic. When 
 you say the Lord’s prayer, do you think of your “Fa¬ 
 ther” who is by the stars, or, your “ Father” within 
 your spirits ? 
 
 (No answer.) 
 
 The spirit of God descended, and lighted on Jesus. 
 What does that mean ? 
 
 T , , _ Josiah. The spirit of God descends on all, 
 
 Ideal Types. 1 % 3 
 
 I think, whatever their characters are, 
 but takes a different form to the bad — a dragon for 
 instance. 
 
 Mr. Alcott. Is the shape of the dragon like the 
 naughty person’s mind ? 
 
 Josiah. Yes ; the spirit descends on a baby like a 
 dove, and on a murderer, like a great giant. But it is 
 
BLESSEDNESS. 
 
 155 
 
 different now from what it was in old times. We do not 
 see such emblems with our eyes 3 they come now in 
 conscience, and in our dreams. , 
 
 Mr. Alcott. Which do you think is the best way ? 
 
 Josiah. Both are good ways. God takes different 
 ways at different times 3 but it is all the same in the 
 end. 
 
 Mr. Alcott. Were those better people who saw 
 these things with their eyes ? 
 
 , „ . , Josiah. No : I have seen angels in my 
 
 Idea of Angels. 1 ° J 
 
 spirit. 
 
 Mr. Alcott. Were you ever an angel ? 
 
 Josiah. When I was born. 
 
 Mr. Alcott. Are you one now ? 
 
 Josiah. The body is never an angel : the spirit is 
 always angelic ; a little at least. 
 
 Lucia. I think when a baby is just born it looks 
 like an angel, body and all 3 but I know its body is not 
 an angel. 
 
 Angelic 
 
 Vision. 
 
 Mr. Alcott. And Jesus sa : d “their an¬ 
 gels do always behold the face of my 
 Father in heaven.” They are angels, 
 although they begin to look out upon the earth, also, 
 with bodily eyes. Their vision is still heavenly. 
 
 Original 
 
 Holiness. 
 
 Lucia. We call Jesus the Son of God 5 
 could we not say Socrates was almost the 
 Son of God ? 
 
 Mr. Alcott. Almost perhaps. But Socrates did 
 not know so much as Jesus. And Socrates tells us that 
 he lost his holiness, but Jesus did not. 
 
 Lucia. I know Jesus was better than Socrates. I 
 did not mean that Socrates was an equally beloved son, 
 but a son. 
 
156 
 
 RECORD OF CONVERSATIONS. 
 
 Mr. Alcott. Socrates passed through the fiery 
 baptism of repentance, and the water baptism of 
 temperance, in order tQ be baptized with the Holy 
 Ghost, which Jesus had from his birth. 
 
 Lucia. If you do wrong once, it cannot be said 
 that you have Perfection. 
 
 Lemuel. A person, doing wrong but 
 E”p b JuSu° f e. once, is a foul spring; but the foul 
 particles may settle down, and then it 
 will be clear agan. 
 
 Many. And they need do wrong no more. 
 
 Mr. Alcott. That would prevent more foul matter 
 from getting in. But what is to be done with the 
 particles that are there ? 
 
 (A long pause.) 
 
 Andrew. You can flow away from them and leave 
 them. 
 
 Lucia. I think there is pure water under the mud 
 and sand, which springs up, and softens it, and carries 
 off the muddy particles, and leaves them somewhere, 
 and so flows clear, and the spring is clear too. 
 
 Mr. Alcott. What makes the water spring up and 
 flow away ? Whence comes the current? 
 
 Lemuel. It comes from God. God is always help¬ 
 
 ing. 
 
 o 
 
 (Mr. Alcott closed by reading a paraphrase.) 
 
CONVERSATION XIX. 
 
 SPIRITUAL SUPREMACY. 
 
 SELF-SUBORDINATION. 
 
 Review. — Temptation of Jesus, from Sacred Text. — Personality of Evil'. 
 — Origin of Evil. — Hereditary Evil. — Appetites. —- Self-Sacrifice. — Pas¬ 
 sions. 
 
 Mr. Alcott. We spoke last of John’s 
 preaching the baptism of repentance, puri¬ 
 fication, preparation for holiness. 
 
 Lemuel. We talked of the emblem of an impure 
 spring. 
 
 Mr. Alcott. What should you think such baptism, 
 as we now have in churches, would naturally lead to ? 
 
 Charles. I should think it would make a person 
 more conscientious, if he was old enough to know any 
 thing about it. 
 
 Mr. Alcott. Where did we leave Jesus ? 
 
 Samuel T. Just come out of the water at Jordan. 
 
 Mr. Alcott read 
 
 THE TEMPTATION OF JESUS. 
 
 Matt. iv. 1-11. Mark iv. 12, 13 Luke-Iv. 1 - 13. 
 
 Before the Vulgar A3ra, 26. Julian Period, 4739. 
 
 Wilderness. 
 
 Luke iv. 1. And * Jesus being full of the Holy Ghost 
 
 Temptation, returned from Jordan: and was led by the 
 spirit into the wilderness. 
 
 VOL. I. 
 
 * Matt. iv. 1. 
 
 14 
 
158 
 
 \ 
 
 RECORD OF CONVERSATIONS. 
 
 Before the Vulgar A3ra, 26. Julian Period, 4739. 
 
 Wilderness. — Jerusalem. 
 
 Mark i. 12. 
 
 * And immediately the spirit driveth him into the wilder¬ 
 ness, 
 
 Matt. iv. 1. 
 
 to be tempted of the devil. 
 
 Mark i. 13. 
 
 And he was there in the wilderness forty days, tempted of 
 Satan, 
 
 Luke iv. 2. 
 
 Being forty days tempted of the devil. And in those 
 days he did eat nothing. 
 
 Matt. iv. 2. 
 
 And when he had fasted forty days and forty nights, he 
 was afterward an hungered : 
 
 Matt. iv. 3. 
 
 And when the tempter came to him, he said, If thou he 
 the Son of God, command that these stones be made bread. 
 
 Luke iv. 3. 
 
 command this stone that it be made bread. 
 
 Luke iv. 4. 
 
 And Jesus answered him, saying, jit is written, That 
 man shall not live by bread alone, but by every word of 
 God. 
 
 Matt. iv. 4. 
 
 that proceedeth out of the mouth of God. 
 
 Matt. iv. 5. 
 
 Then the devil taketh him up into the holy city, and 
 setteth him on a pinnacle of the temple, 
 
 Matt. iv. 6. 
 
 And saith .unto him, If thou be the Son of God, cast 
 thyself down 
 
 Luke iv. 9. 
 
 from hence : 
 
 Luke iv. 10. 
 
 For J it is written, 
 
 ■ He shall give his angels charge over thee, to keep thee : 
 
 Luke iv. 11. 
 
 And in their hands they shall bear thee up, 
 
 Lest at any time thou dash thy foot against a stone. 
 
 Luke iv. 12. 
 
 And Jesus answering said unto him, 
 
 Matt. iv. 7. 
 
 It is written again, § Thou shalt not tempt the Lord thy 
 
 
 God. 
 
 Matt. iv. 8. 
 
 Again, the devil taketh him up into an exceeding high 
 mountain, and showeth him all the kingdoms of the world, 
 and the glory of them; 
 
 Luke iv. 5. 
 
 in a moment of time. 
 
 Luke iv. 6. 
 
 And the devil said unto him, 
 
 Matt. iv. 9. 
 
 And saith unto him, All these things will I give thee, 
 
 Luke iv. 6. 
 
 All this power will I give thee, and the glory of them : for 
 that is delivered unto me; and to whomsoever I will I 
 give it. 
 
 Luke iv. 7. 
 
 If thou therefore wilt worship me, 
 
 Matt. iv. 9.' 
 
 if thou wilt full down and worship me, 
 
 Luke iv. 7. 
 
 all shall be thine. 
 
 * Matt. iv. 1. 
 
 f Deut, viii. 3. 
 
 j Ps. xci. 11, 
 
 $ Deut. vi. 16. 
 
SELF-SUBORDINATION. 
 
 159 
 
 Before the Vulgar iEra, 26. Julian Period, 4739. 
 
 - * • 
 
 And Jesus answered and said unto him, Get thee behind 
 me, Satan : for it is written, Thou shalt worship the Lord 
 thy God, and him only shalt thou serve. 
 
 Then the devil leaveth him, 
 
 And when the devil had ended all the temptation, he 
 departed from him for a season. 
 
 And [he] was with the wild beasts 5 and the angels min¬ 
 istered unto him. 
 
 and behold, angels came and ministered unto him. 
 
 # 
 
 Joseph. I should not think Jesus would 
 have gone into the wilderness where the 
 devil could tempt him — I should think it 
 was wrong to let the devil speak to him. 
 
 Mr. Alcott. What do you mean by the devil ? 
 
 Joseph. He is the same as you read about in Mil¬ 
 ton’s Paradise ; he lives in hell ; he tempts people to do 
 wrong; sometimes he tempts me, and makes me do 
 wrong. 
 
 Mr. Alcott. Does not Joseph ifiake himself do 
 wrong ? * 
 
 Joseph. Yes ; but he causes me to. 
 
 Mr. Alcott. When you tell him to go away ear¬ 
 nestly, can you not help doing wrong ? 
 
 Joseph. Yes ; but if there were no Satan I never 
 could do wrong. 
 
 Mr. Alcott. Is not Joseph the Satan — have you 
 not made a mistake in thinking the tempter was out of 
 yourself? 
 
 (No answer.') 
 
 Should you know that your goodness was real, unless 
 you had the power to do wrong ? What do you think 
 Satan is ? 
 
 Joseph. A great creature. 
 
 Mr. Alcott. Who made him ? 
 
 Joseph. He made himself. 
 
 Luke iv. 8. 
 
 Matt. iv. 11. 
 Luke iv. 13. 
 
 * 
 
 Mark i. 13. 
 Matt. iv. 11. 
 
 Personality 
 of Evil. 
 
160 
 
 RECORD OF CONVERSATIONS. 
 
 Mr. Alcott. What did he make himself of ? 
 Joseph. Of the stuff that is in hell. 
 
 Mr. Alcott. Who made that stuff? 
 
 Joseph. God ; it was good stuff till, it fell down 
 from heaven. Satan was at first a good spirit, but he 
 
 took some stuff and went down to hell and made his 
 
 % 
 
 body out of it. 
 
 Mr. Alcott. Why did he go ? 
 
 Joseph. He wanted something there. First God 
 made him good, and then he saw something down in 
 hell that he wanted. 
 
 Mr. Alcott. What made him have such a naughty 
 want ? 
 
 Joseph. It put on some good shape. 
 
 Mr. Alcott. Who made the deceiving shape that 
 gave the naughty wants ? 
 
 Joseph. It made itself—the place made itself. 
 
 Mr. Alcott. I do not understand how places and 
 things could make themselves. 
 
 (He said nothing.') 
 
 Recorder. He seems to have an idea of the eter¬ 
 nity of evil, founded on Milton’s idea of the eternity of 
 matter. 
 
 Mr. Alcott. You do not make it out Joseph. But 
 I think that your naughtiness begins in you—not in 
 any body else. 
 
 Tdea of 
 Temptation. 
 
 George B. I do not see why Jesus let the 
 devil tempt him. 
 
 Mr. Alcott. Jesus was led by the spirit 
 into the wilderness. 
 
 Joseph. I should think the spirit would have kept 
 the devil away. 
 
 Augustine. I suppose the spirit permitted him to 
 tempt, to see how Jesus could overcome temptation and 
 trial. 
 
SELF-SUBORDINATION. 
 
 161 
 
 Edward J. I should think Jesus would have sent 
 him away sooner. 
 
 Mr. Alcott. Did he not stay long enough to find 
 out that Jesus was the strongest ? 
 
 Edward J. Yes. 
 
 Mr. Alcott. Has he found that out about Edward 
 yet ? 
 
 Edward J. No. 
 
 Alexander. God made the devil on purpose to 
 tempt people ; or, at least, when Satan had grown 
 wicked, God used him as a tempter. 
 
 Welles. The devil was made, so that God might 
 see how people would act. 
 
 Mr. Alcott. Could he not find out, without a 
 devil ? 
 
 Welles. If there was no devil, there would be no 
 more merit in doing right than wrong ; there would be 
 no conscience — or, at least, conscience would be of no 
 use. 
 
 Frederic. I think the temptation was to show the 
 devil that he could never get any advantage over Jesus. 
 Jesus settled the matter with him. 
 
 Mr. Alcott. Have you settled with the devil in this 
 respect ? 
 
 Frederic. No. 
 
 Nathan. I don’t see why Jesus let the devil tempt 
 him. 
 
 Mr. Alcott. Did Jesus have a body, that could be 
 hungry, and want something to eat ? 
 
 Nathan. Yes. 
 
 Mr. Alcott. Was that wrong ? 
 
 Nathan. No. 
 
 Mr. Alcott. What wrong thing was he tempted to 
 do ? ’ 
 
 Nathan. To worship the devil. 
 
 14 * 
 
162 
 
 RECORD OF CONVERSATIONS. 
 
 Mr. Ai.cott. Do you think your hungry body ever 
 tempted you to do something wrong ? 
 
 Nathan. Yes, and I did wrong. I ate too much. 
 
 Mr. Alcott. Was this the tempter that was in 
 Paradise ? 
 
 Lemuel. Yes ; and Jesus learnt to know good and 
 evil by this trial. 
 
 Mr. Alcott. What was the result of that eating in 
 Paradise ? 
 
 Lemuel. Adam and Eve learned to know good and 
 evil, by doing wrong instead of right. 
 
 Mr. Alcott. Action shows the contrast. 
 
 John B. Satan is a wicked spirit—but it 
 
 Origin of Evil. . . . . , 
 
 is we who begin to do wrong. 
 
 Mr. Alcott. Do we make the Satan within us ? 
 
 John B. Yes ; we are Satans ourselves. He is con¬ 
 nected somehow with our conscience. 
 
 Mr. Alcott. Joseph, John has a different idea of 
 Satan from you. He says we make Satans. 
 
 Joseph. I thought there was but one Satan who 
 tempted. 
 
 Mr. Alcott. Who else think that Satan is indepen¬ 
 dent and lives out. of the tempted souls ? 
 
 John B. No ; he cannot, he has no body nor soul. 
 
 George K. God made one bad one to try the rest. 
 
 Mr. Alcott. What did God make a bad one out 
 of? 
 
 George K. Wickedness. 
 
 Mr. Alcott. Where did he get the wickedness ? 
 
 George K. He made it. 
 
 Mr. Alcott. Goodness make wickedness ? 
 
 George K. Why you know Adam and Eve did 
 wrong and that made wickedness. 
 
 Mr. Alcott. Oh, so Adam and Eve, after all, were 
 the Satan makers — they made the tempter that tempted 
 them ? 
 
SELF-SUBORDINATION. 
 
 163 
 
 Samuel T. All the bad things we do, make Satans. 
 
 Josiah. cc .Jesus being led by the spirit 55 expresses that 
 Jesus went willingly to meditate ; the devil was not a 
 body ; but that is a way tb express that evil thoughts 
 came — we call evil thoughts a devil. 
 
 Mr. Alcott. Did Jesus expect these evil thoughts 
 would come ? 
 
 Josiah. No ; the devil began with Adam 
 Hereditaiy Evil. an( j E V e, when they first had evil thoughts, 
 
 and has increased and will increase by every body’s evil 
 thoughts, through generations and generations. 
 
 Mr. Alcott. Did he increase by Jesus Christ ? 
 
 Josiah. No ; for Jesus was good. Jesus was just 
 like God, only he had not so much power. 
 
 John D. I think God made Satan to try people. 
 
 Lucia and Emma. We make it ourselves, I do not 
 know how. 
 
 Charles. I think evil comes from seeing others 
 have what we want; from envy. 
 
 Mr. Alcott. There is a remarkable difference in 
 your answers. Some of you think God made Satan 
 without, and others think we make him within our¬ 
 selves. Those of you who think the latter, are the ones 
 who resist evil most bravely. 
 
 What was the first temptation of Jesus ? 
 Appetites. Frederic. He was inclined to eat bread ; 
 the inclination was the tempter. 
 
 Mr. Alcott. Is it wrong to eat bread ? 
 
 Frederic. It is giving way to the appetites. 
 
 Edward J. It would have seemed to be obeying Sa¬ 
 tan to make stones into bread. 
 
 Josiah. I do not see why it would be wrong for him 
 to make stones into bread. 
 
 Lemuel. He thought that if the devil could make 
 him do any little thing, he would go and tell others that 
 the Son of God obeyed him ; and that would do harm. 
 
164 
 
 RECORD OF CONVERSATIONS. 
 
 Mr. Alcott. What did Jesus’ answer 
 lustenanco mean, “ Man shall not live by bread 
 
 alone ” ? 
 
 Lucia. It means that the spirit is to be fed on the 
 word of God, as the body is with bread. 
 
 Mr. Alcott. How do you feed the spirit on the 
 word of God ? 
 
 Lucia. When we give any thing to the poor, or re¬ 
 sist any temptation. 
 
 Recorder. Suppose there is a chance for your 
 spirit to feed on some of these commands of God ; and 
 your body is hungry for food, which must you choose ? 
 
 Lucia. To feed the spirit if you can do but one. 
 
 Recorder. Suppose you were starving for instance, 
 and could get money to buy bread, by murdering an¬ 
 other, which should you do ? 
 
 Lucia. Starve. 
 
 Recorder. What life would you feed in that case P 
 
 Lucia. My spirit’s life—and that was what Jesus 
 did here. 
 
 Recorder. Did he ever have any other 
 
 Self-Sacrifice. . ~ , . . . , . ^ 
 
 occasion ot making this same choice r 
 
 Charles. Yes j when he was crucified. 
 
 Mr. Alcott. How many of you think you have 
 lived on bread alone, rather than on the words of God, 
 that give life ? 
 
 (i fill held up hands.) 
 
 Charles. cc Every word of God ” means conscience. 
 
 Mr. Alcott. Do you understand the sec- 
 
 Passions. , 
 
 ond temptation r 
 
 Josiah. I do not see how Jesus could get up to the 
 pinnacle of the temple. Evil thoughts could not put 
 him there. 
 
 Mr. Alcott. Did the devil take the body of Jesus 
 up there ? 
 
 Lucia. Jesus must have thought of being up there. 
 
SELF-SUBORDINATION. 
 
 165 
 
 Alexander. I think the evil thought, that put him 
 up there, was pride. 
 
 Mr. Alcott. We must have another conversation 
 on this subject. You have been somewhat inattentive 
 to-day ; and we have not finished our conversation. 
 Temptation is a subject hard to be understood in all its 
 bearings. It takes a life to apprehend it. Evil is ever 
 tempting all our faculties ; and few master it, holding 
 the appetites and passions in subordination to con¬ 
 science, the ruler of the spirit. 
 
« 
 
 CONVERSATION XX. 
 
 
 
 SPIRITUAL SUPREMACY. 
 
 SELF-CONTROL. 
 
 Temptation of Jesus, from the Sacred Text. — Idea of Temptation.— Vain 
 Glory. — Passions.—Self-Subordination.—Emblem of Appetite and Pas¬ 
 sion. — Spiritual Support. — Worldly Ambition. — Spiritual Integrity.— 
 Aspiration for the Perfect. 
 
 Mr. Alcott. Can you think to-day ? 
 
 (All held up hands.) 
 
 What was the conversation upon last ? 
 
 Charles. The temptations of Jesus. 
 
 Mr. Alcott. We shall resume the subject to-day. 
 Mr. Alcott re-read 
 
 THE TEMPTATION OF JESUS. 
 
 Matt. iv. 1 - 11. Mark iv. 12, 13. Luke iv. 1-13. 
 
 Before the Vulgar iEra, 26. Julian Period, 4739. 
 Wilderness. 
 
 Luke iv. 1. 
 
 Mark i. 12 
 
 Matt. iv. 1. 
 Mark i. 13. 
 
 Luke iv. 2. 
 
 And * Jesus being full of the Holy Ghost 
 Temptation. returned from Jordan : and was led by the 
 spirit into the wilderness. 
 
 | And immediately the spirit driveth him into the wilder¬ 
 ness, 
 
 to be tempted of the devil. ^ 
 
 And he was there in the wilderness forty days, tempted of 
 Satan, 
 
 Being forty days tempted of the devil. And in those days 
 he did eat nothing. 
 
 * Matt. iv. 1. 
 
 f Matt. iv. 1. 
 
SELF-CONTROL 
 
 167 
 
 Before the Vulgar TEra, 26. Julian Period, 4739. 
 Wilderness. — Jerusalem. 
 
 Matt. iv. 2. 
 
 And when he had fasted forty days and forty nights, he 
 was afterward an hungered : 
 
 Matt. iv. 3. 
 
 And when the tempter came to him, he said, if thou 
 be the Son of God, command that these stones be made 
 bread, 
 
 Luke iv. 3. 
 Luke iv. 4. 
 
 command this stone that it be made bread. 
 
 And Jesus answered him, saying, * it is written, That 
 man shall not live by bread alone, but by every w'ord of God'. 
 
 Matt. iv. 4. 
 Matt. iv. 5. 
 
 that proceedeth out of the mouth of God. 
 
 Then the devil taketh him up into the holy city, and 
 setteth him on a pinnacle of the temple, 
 
 Matt. iv. 6. 
 
 And saith unto him, If thou be the Son of God, cast 
 thyself down 
 
 Luke iv. 9. 
 
 Luke iv. 10. 
 
 from hence : 
 
 For f it is written, 
 
 Luke iv. 11. 
 
 He shall give his angels charge over thee, to keep thee : 
 And in their hands they shall bear thee up, 
 
 Lest at any time thou dash thy foot against a stone. 
 
 Luke iv. 12. 
 Matt. iv. 7. 
 
 And Jesus answering said unto him, 
 
 It is written again, J Thou shaft not tempt the Lord thy 
 God. 
 
 Matt. iv. 8. 
 
 Again, the devil taketh him up into an exceeding high 
 mountain, and showeth him all the kingdoms of the world, 
 and the glory of them ; 
 
 Luke iv. 5. 
 
 Luke iv. 6. 
 
 Matt. iv. 9. 
 
 Luke iv. 6 . 
 
 * 
 
 in a moment of time. 
 
 And the devil said unto him, 
 
 And saith unto him, All these things will I give thee, 
 
 All this power will I give thee, and the glory of them : for 
 that is delivered unto me ; and to whomsoever I will I 
 
 Luke iv. 7. 
 
 Matt. iv. 9. 
 
 Luke iv. 7. 
 
 Luke iv. 8. 
 
 give it. 
 
 If thou therefore wilt worship me, 
 if thou wilt fall down and worship me, 
 all shall be thine. 
 
 And Jesus answered and said unto him, Get thee behind 
 me, Satan : for it is written, Thou shalt worship the Lord 
 thy God, and him only shalt thou serve. 
 
 Mark. iv. 11. Th?n the devil leaveth him, 
 
 Luke iv. 13. 
 
 And when the devil had ended all the temptation, he 
 
 Mark i. 13. 
 
 departed from him for a season. 
 
 And [he] was with the wild beasts; and the angels min¬ 
 istered unto him. 
 
 Matt. iv. 11. 
 
 and behold, angels came and ministered unto him. 
 
 * Deut. viii. 3. f Ps. xci. 11. % Deut. vi. 16. 
 
 y 
 
168 
 
 RECORD OF CONVERSATIONS. 
 
 Idea of 
 Temptation. 
 
 Mr. Alcott. What is the meaning of 
 the word tempt ? 
 
 Charles. When things not your own are 
 
 put in your way they tempt you. 
 
 Frederic. If you want to do something wrong and 
 can scarce help it, you are tempted. 
 
 Augustine. It is not necessary to have a bad want. 
 Jesus was tempted and he never had a bad want. He 
 wanted something to eat, and that was not wrong. 
 
 George K. If somebody encourages you in a bad 
 want, you are tempted. 
 
 Joseph. If any body urges you to do wrong, he 
 tempts you. 
 
 Emma. To want to do wrong is a temptation. 
 
 Ellen. When any one tries to persuade you that 
 what you know to be wrong is right, you are tempted. 
 
 Nathan. I think if any body tells you to do any 
 thing, which you think wrong, and you do it, you are 
 tempted. 
 
 George K. Your appetites tempt you to do wrong. 
 
 Charles. A drunkard is tempted in that way. 
 
 Samuel R. And a drunkard tempts others. 
 
 Franklin. After you have eaten enough, and some¬ 
 thing good comes on the table, you are tempted to eat 
 too much. 
 
 Martha. Two boys may go into a confectionary, 
 and one will persuade the other to buy something, 
 because he hopes he will give him some. 
 
 Francis. I once went into a grocer’s shop with a 
 boy, and he took some raisins out of a little barrel, 
 went out, and the man did not see him. 
 
 Mr. Alcott. Did you tell the man ? 
 
 Frank A. No ; I was ashamed for him. 
 
 George K. I have seen a boy tempted to do wrong 
 by being laughed at for doing right. 
 
self-control. 
 
 169 
 
 v g] Mr. Alcott. That is the second tempta¬ 
 
 tion, perhaps, which comes from the love 
 of praise, of having others like us. The other tempta¬ 
 tions mentioned were rather of the body, like the first 
 temptation of Jesus. Do you think of any temptations 
 coming from the mind? 
 
 Frederic. The mind tempts to show off. 
 
 Mr. Alcott. How many have been tempted to do 
 that in this school room, while conversing ? 
 
 (Josiah and six others held up hands.) 
 
 When were you tempted to do so, Josiah ? 
 
 Josiah. When I first came here, not lately. 
 
 Mr. Alcott. Who always say things for the truth’s 
 sake, and not for display ? 
 
 (All the rest rose.) 
 
 Mr. Alcott. What else tempts from within the 
 mind ? 
 
 Emma. Wrong opinions. 
 
 Ellen. Bad feelings tempt to murder. 
 
 Edward J. One person succeeds in making another 
 do wrong. 
 
 Mr. Alcott. Is suffering a temptation to complain ? 
 ( They held up hands.) 
 
 Charles. Slaveholders are sometimes tempted by 
 the power they have over their slaves. 
 
 Another. Money is a temptation. 
 
 c , Mr. Alcott. What subdues all these 
 
 £elf Subor- 
 
 dination. temptations ? 
 
 George K. Conscience. 
 
 Mr. Alcott. Was there ever any one in whom con¬ 
 science determined that body, mind, and soul should do 
 no wrong ? 
 
 Emma. Yes ; Jesus subdued all temptations. 
 
 Mr. Alcott. He overcame the world. 
 
 VOL. i. 
 
 15 
 
170 
 
 RECORD OF CONVERSATIONS. 
 
 Emma. The world means temptations. 
 
 Charles. The world means outward things. 
 
 Mr. Alcott. The world means all that tempts the 
 spirit from its own law. Do you think pure spirit can 
 be tempted ? 
 
 The older Ones. Jesus was tempted. 
 
 Augustine. We have not decided yet, whether it is 
 Satan, or ourselves that tempts. 
 
 Mr. Alcott. The desire, the ease of yielding, is 
 Satan. 
 
 What may the wilderness be the emblem 
 
 Emblem of « , 
 
 Appetites and OI • 
 
 Passions. CHARLES. Solitude. 
 
 Mr. Alcott. And the wild beasts that were there ? 
 Charles. Passions and appetites. 
 
 Mr. Alcott. It is very common to represent pas¬ 
 sions by animals ; we say a person has a tiger heart; 
 John called the Jewish rulers vipers. 
 
 Emma. We say, “ harmless as a dove” — “docile 
 as a lamb. ” 
 
 Mr. Alcott. Some people think that the animal 
 creation is designed to teach us what is the tendency of 
 the various passions. In all nations there are fables, 
 in which the passions are played off against each other, 
 by means of animal emblems. Jesus went into solitude, 
 perhaps, to meditate upon the . assions, and think how 
 each one tempted the spirit. 
 
 Recorder. And by what principle each should be 
 regulated. 
 
 Spiiitual 
 
 Support. 
 
 Mr. Alcott. What does his “fasting and 
 afterwards being an hungered ” mean ? 
 Charles. His mind was excited at first, so 
 that he did not want food. 
 
 Mr. Alcott. His mind was so peaceful, so sustain¬ 
 ed by God, that he did not need it. I never want to eat, 
 
SELF-CONTROL. 
 
 171 
 
 when I am the most quietly happy. When one feels 
 patient, he can wait for what he wants, without doing 
 extraordinary things. Would it not have seemed impa¬ 
 tience in Jesus to have turned the stones into bread ? 
 Would it not have seemed like distrusting God ? 
 
 Charles. When any thing seems wanting to us out¬ 
 wardly, we should doubt ourselves, not God. 
 
 Mr. Alcott. What was the third temp- 
 
 Ambition. tation ? 
 
 Charles. Bribery. The devil offered 
 him the whole world. 
 
 Mr. Alcott. What passion was addressed ? 
 Charles. Avarice. 
 
 Augustine. I have a desire for money. 
 
 Mr. Alcott. Was he tempted to exchange his hea¬ 
 venly kingdom for an earthly one? 
 
 Charles. To govern men’s bodies, not their spirits. 
 Mr. Alcctt. The Genius of Jesus fitted him to be 
 the greatest of monarchs and the richest of men. 
 
 Frederic. But he would not have had such real 
 power, that would last, and increase always. 
 
 Charles. But if he had been a monarch he might 
 have done a great deal of good. 
 
 Mr. Alcott. Ah ! that has been a temptation to 
 many to get power — more power than they could use 
 well. It is better not to go into temptation for the sake 
 of doing good. Suppose Mr. Webster should say — 
 I will humor people so that they shall make me Pres¬ 
 ident, and I will make up for doing wrong now, by 
 governing well and doing good afterwards — would 
 that be wise and right ? 
 
 Emma. No ; because he might lose the de¬ 
 sire to do right, if he did wrong now. 
 
 Mr. Alcott; But suppose he says, No ; 
 
 Spiritual 
 
 Integrity. 
 
172 
 
 RECORD OF CONVERSATIONS. 
 
 I will use all my genius in illustrating what is true, and 
 take my chance about being President —how is that ? 
 
 All. That would be right. 
 
 Mr. Alcott. Suppose a man does good things to be 
 popular — does he serve the Lord ? 
 
 John B. No. 
 
 Charles. We serve the Lord when we do good for 
 conscience 5 sake. 
 
 Mr. Alcott. What did he mean by “ Get 
 
 the P Porfect f ° r ^ lce behind me 55 ? 
 
 Emma. It means we must not serve for 
 
 riches, or for honors. 
 
 Mr. Alcott. But we must act according to our Idea 
 of the Perfect, and say, get thee behind me, Appetite ; 
 get thee behind me, Passion ; get thee behind me, Ambi¬ 
 tion. Perhaps this “high mountain 55 represented Am¬ 
 bition. 
 
 Emma. My Sunday School Teacher told me that 
 there was a tradition among the Jews, that the Messiah 
 would come from the clouds of heaven ; and that the 
 temptation of throwing himself from the pinnacle of the 
 temple came out of that. If he had done it, he would 
 have flattered their prejudices, and been received with 
 honors as their Messiah. 
 
 Mr. Alcott. Did Jesus ever do a miracle for dis¬ 
 play, or preach, to show his eloquence ? 
 
 All. No. 
 
 Mr. Alcott. And so Jesus was tempted in all his 
 nature. But we must close the conversation on this 
 passage, for the present ; although we have not gone 
 into the depths of it. There are inexhaustible mean¬ 
 ings in it ; for it represents that struggle for self-mastery, 
 which the soul is ever making, when faithful to the 
 Divine Law of Perfection, which conscience is pro¬ 
 claiming in every faculty and function of our being. 
 
SELF-CONTROL. 
 
 173 
 
 Jesus subordinated the Body, Nature, and Life to 
 this law. He overcame, and put all corporeal things 
 under foot. And so should we strive to do. All Duty 
 lies in striving after the Perfect. 
 
 15 * 
 
'*• 'jf': 
 
 CONVERSATION XXI. 
 
 SPIRITUAL REVERENCE. 
 
 HUMILITY. 
 
 John’s Testimony to Jesus, from the Sacred Text. — Sentiment of Rev¬ 
 erence. — Forerunners. — Idea and Emblem of Retribution. — Recog¬ 
 nition of Jesus. 
 
 Mr. Alcott. Where did we leave John and Jesus ? 
 Several. Jesus in the wilderness ; and John at 
 Jordan. 
 
 Mr. Alcott pointed out the places on the map, and 
 then read the 
 
 TESTIMONY OF JOHN THE BAPTIST TO JESUS. 
 
 ✓ 
 
 John i. 19-28. 
 
 Before the 
 
 Vulgar iEra, 26. Reverence. 
 Julian Period, 
 
 4739. 
 
 Bethabara. 
 
 * Matt. iii. 3. 
 
 19 And this is the record of John, when the 
 Jews sent priests and Levites from Jerusa- 
 salem to ask him, Who art thou? 
 
 20 And he confessed, and denied not; but confessed, I 
 am not the Christ. 
 
 21 And they asked him, What then ? Art thou Elias ? 
 And he saith, I am not. Art thou that prophet? And he 
 answered, No. 
 
 22 Then said they unto him, Who art thou ? that wc 
 may give an answer to them that sent us. What sayest 
 thou of thyself? 
 
 23 * He said, I am the voice of one crying in'the wilder¬ 
 ness, Make straight the way of the Lord, as said the prophet 
 Esaias. 
 
 24 And they which were sent were of the Pharisees. 
 
 25 And they asked him, and said unto him, Why bap- 
 tizesl thou then, if thou be not that Christ, nor Elias, 
 neither that prophet? 
 
 26 John answered them, saying, I baptize with water: 
 but there standeth one among you, whom ye know not; 
 
HUMILITY. 
 
 175 
 
 * Matt. iii. 11. 27 * He it is, who coming after me is preferred before me, 
 
 Acts xix. 4. whose shoe’s latchet I am net worthy to unloose. 
 
 28 These things were done in Bethabara beyond Jordan, 
 where John was baptizing. 
 
 Sentiment of 
 Reverence. 
 
 John B. I did not understand about 
 untying the “ shoe-latchet.” 
 
 Josiah. John wanted to express in a 
 very strong way, how much greater Jesus was than 
 himself. 
 
 Mr. Alcott. What is that mode of expression 
 called ? 
 
 Edward J. A parable. 
 
 Ellen. An allegory. 
 
 Franklin. An emblem. 
 
 Lucia. A figurative expression. 
 
 Charles. Stooping to unloose a shoe-latchet ex¬ 
 presses feeling lowly in comparison, unworthy, humble. 
 When he says he was not worthy to untie the shoe- 
 latchet, he expresses a very great degree of elevation 
 in Jesus, and great unworthiness in himself. I think 
 John was very conscientious to deny that he was the 
 Christ. If he had loved to get power, he would have 
 taken advantage of their predisposition. 
 
 Frederic. Why did not John tell them his name 
 when they asked ? 
 
 Mr. Alcott. Was it not more important to tell 
 them of his office ? What do you suppose he meant by 
 the “Voice of one crying,” &c. ? 
 
 Frederic. That he was a preacher of goodness. 
 
 Augustine. That he came from God. 
 
 * 
 
 Mr. Alcott. Why did he not say, “ I am a man 
 crying,” &c. ? 
 
 Franklin. He did not feel worthy to call himself a 
 prophet. 
 
 George K. He was a preacher, and the most impor¬ 
 tant part of a preacher is his voice. 
 
176 
 
 RECORD OF CONVERSATIONS. 
 
 Welles. He wanted to make them think only of 
 his preaching. 
 
 Edward. He was a teacher. 
 
 Joseph. Why did not John say, I am a 
 man come to tell about Jesus ? I should 
 think he would have done so. 
 
 Charles. He was a herald. 
 
 Mr. Alcott. One great man usually prepares the 
 way for another. 
 
 Charles. Fulton discovered steam power, others 
 applied it. 
 
 Ellen. Ministers prepare the way for the Judgment 
 Day. 
 
 Idea and Em 
 blem of Retri 
 bution. 
 
 Mr. Alcott. What do you mean by Judg¬ 
 ment Day ? 
 
 Ellen. The last day, the day when the 
 world is to be destroyed. 
 
 Mr. Alcott. When will that day come ? 
 
 Charles. The Day of Judgment is not any more at 
 the end of the world than now. It is the Judgment of 
 conscience every moment. 
 
 Mr. Alcott. Ellen is thinking of burning worlds, 
 open books, a Judge, an assembled universe. 
 
 Lucia. I think the day of Judgment is when any one 
 dies ; the conscience judges. 
 
 Joseph. Mr. Alcott, it does not mean any particular 
 day ; but they wanted to express how very certain and 
 real the judgment is which goes on all the time, and so 
 they expressed it in this way, for no words can exactly 
 express it. 
 
 Whenever we do wrong it is a day of judg- 
 
 John B. 
 ment to us. 
 
 Martha, 
 
 ment. 
 
 Death is necessary for complete judg- 
 
HUMILITY. 
 
 177 
 
 Edward J. Death is necessary for any judgment. 
 
 Augustine. I do not think the world is to be de¬ 
 stroyed. 
 
 (Several agreed.') 
 
 Charles. Some people think there is a throne of 
 diamonds for God, and that bodies will go up. 
 
 Mr. Alcott. Cannot you take all these outward 
 things away from the Judgment, Ellen, and still have 
 Judgment left ? 
 
 Ellen. Yes, but I think there are these outward 
 things besides. 
 
 Mr. Alcott. But to return. Why did 
 of Jesus? 01 * they as k w hy he baptized ? 
 
 George K. They seemed to think that 
 only Elias or some prophet could baptize. 
 
 Mr. Alcott: They perhaps understood him to say 
 that he was no prophet. What does he mean when he 
 says, “there is one among you whom you know not”? 
 
 Welles. Where was Jesus ? 
 
 Augustine. In the wilderness. 
 
 Some. He was present among them there. 
 
 Mr. Alcott. How many of you think you would 
 know a Saviour, if you saw one among you ? 
 
 Frank A. I should not know him, if he was dressed 
 like other people. 
 
 Mr. Alcott. Jesus was dressed like the others, 
 and this was perhaps a good reason for their not know¬ 
 ing him ? 
 
 Charles. I could tell him by his face. 
 
 Welles. I could tell him by his actions. 
 
 Mr. Alcott. We have had too much heat in the 
 room to-day, yet some of you have been interested. 
 
CONVERSATION XXII. 
 
 CONCILIATION OF SPIRIT. 
 
 SELF-SACRIFICE. 
 
 John’s Testimony to Jesus, from the Sacred Text. — Emblem of Love and 
 Innocence. —Spirit typified in Nature. — Idea and Emblem of Self-Sacri¬ 
 fice.— Purification by Self-Sacrifice.—Excellence. — John’s Mission.— 
 Spiritual Experience. — Idea of Absolute and Derivative Being. — Test 
 of opinions. — Synopsis of the preceding conversations. 
 
 Mr. Alcott pointed out Bethabara, Jerusalem, Naza¬ 
 reth, and Hebron, where John was born. Then he 
 discriminated John the Evangelist, or Gospel writer, 
 from John the Baptist. John the Evangelist was John 
 the Baptist’s disciple, and heard his first testimony 
 to Jesus, Having explained these things, he read 
 
 John’s testimony to JESUS. 
 John i. 29-34. 
 
 Before the 
 Vulgar iEra, 26. 
 Julian Period, 
 4739. 
 
 Bethabara. 
 
 * Matt. iii. 16. 
 
 29 The next day John seeth Jesus coming 
 ^acri ce. un j. Q jjj m) an( j sa ith. Behold the Lamb of 
 
 God, which takcth away the sin of the world 1 
 
 30 This is he of whom I said, After me cometh a man 
 which is preferred before me : for he was before me. 
 
 31 And I knew him not: but that he should be made 
 manifest to Israel, therefore am I come baptizing with 
 water. 
 
 32 * And John bare record, saying, I saw the Spirit de¬ 
 scending from heaven like a dove, and it abode upon him. 
 
 33 And I knew him not: but he that sent me to baptize 
 with water, the same said unto me, Upon whom thou shalt 
 see the Spirit descending, and remaining on him, the same 
 is he which baptizeth with the Holy Ghost. 
 
 34 And I saw, and bare record that this is the Son of God. 
 
SELF-SACRIFICE. 
 
 179 
 
 Andrew. The dove came down to show 
 
 an™ b Innoce f n L cey e John that JeSUS WaS ful1 «f love. 
 
 Mr. Alcott. What made the thoughts of 
 
 dove and love come so near together in his mind ? 
 
 Andrew. A dove is the emblem of love. Jesus 
 loved every body, and every thing, he never quarrelled, 
 he was loving. 
 
 Mr. Alcott. If you were painting a picture of 
 this scene, should you put in the dove ? 
 
 Andrew. No ; God made John imagine a dove. It 
 was the love of Jesus in his thoughts, which his imagi¬ 
 nation shaped into a dove. 
 
 Mr. Alcott. Suppose you had the thought of inno¬ 
 cence in your mind, and you wanted other people to 
 think of it with pleasure, how could you represent all 
 you felt about it in one word of an emblematic char¬ 
 acter ? 
 
 Andrew. I could think of a spring of fresh water. 
 Another. I should say a little lamb. 
 
 John B. Jesus was called the Lamb of God because 
 he w r as so innocent. 
 
 Mr. Alcott. Where are all emblems 
 
 Spirit typified found ? 
 in. Nature. 
 
 Andrew. In Nature. 
 
 Mr. Alcott. What is Nature ? 
 
 Charles. An emblem of God. 
 
 Mr. Alcott. And of the feelings of men, also. 
 Samuel T. I do not know what it means by its tak¬ 
 ing away the sins of the world. 
 
 Mr. Alcott. Do you know how the Lamb of God 
 could take away your naughtiness, Samuel ? 
 
 Samuel T. No, unless it means that if you imitate 
 Jesus Christ, it will lead you away from wickedness. 
 
 Mr. Alcott. Well, that is a good meaning. When 
 you began to talk of the temptation the other day, you 
 
180 
 
 RECORD OF CONVERSATIONS. 
 
 were at first puzzled with the mountain, the pinnacle of 
 the temple, &c.j but all was clear when you found they 
 were emblems. Jesus Christ and his disciples talked a 
 great deal in emblems. He used Nature to give mean¬ 
 ing to the Soul. 
 
 Mr. Alcott. Do you like little lambs ? 
 
 (Jill held up hands.) 
 
 Ellen. They are perfect in shape. 
 
 Franelin. They are emblems of innocence and hu¬ 
 mility. 
 
 Ellen. Jesus was, really, all that a lamb is an em¬ 
 blem of. 
 
 Martha. The way a lamb teaches goodness is this ; 
 its happiness shows that its innocence is right. 
 
 Mr. Alcott. Do you think, if there was a flock of 
 lambs on the Common, frolicking, loving one another, 
 never quarrelling, and that were you to see them every 
 day, you should learn not to quarrel, but be made better 
 by having them so near you ? 
 
 (Several raised hands.) 
 
 Would the lambs grow better by seeing and imitating 
 you at play ? 
 
 Edward. A lamb does not know what wrong is. 
 
 Andrew. A lamb is the emblem of mildness. 
 
 Mr. Alcott. Have you seen a butcher 
 Emblem C f)f with his knife going to kill a lamb ? It 
 Seif-Sacnfice. ] 00 k s U p to the butcher with a gentle, sub¬ 
 missive, trusting look, and seems to say, what kind thing 
 are you going to do to me, my good master ? I am sure 
 I shall like whatever you do. And then it lies without a 
 struggle, and lets him put his knife in. It is surprised, 
 perhaps, at the pain, but it thinks some good is coming 
 in the end ; it looks so very confiding and patient, as if 
 it said, Well, I will bear it as well as I can, for I am 
 
SELF-SACRIFICE. 
 
 181 
 
 sure you must be going to do me good. What is the 
 lamb, all this time, an emblem of ? 
 
 Charles. Submission. 
 
 Alexander. Patience. 
 
 Franklin. Forbearance. 
 
 Frederic. Trust. 
 
 Emma. Self-Sacrifice. 
 
 Mr. Alcott. And was not Jesus submissive, pa¬ 
 tient, forbearing, trustful, and self-sacrificing ? Did he 
 not give up his body with resignation and a noble forti¬ 
 tude ? What other self-sacrifice is there, besides this of 
 the body ? 
 
 Charles. The feelings. 
 
 Mr. Alcott. Are we often obliged to sacrifice our 
 feelings ? 
 
 Several. Yes, every day. 
 
 Mr. Alcott. Have any of you sacrificed your 
 dearest wishes to the good of others ? 
 
 (A few raised their hands.) 
 
 Recorder. Did any of you ever make a sacrifice, 
 which you were sure no human being but yourself could 
 know ? 
 
 Emma. Once. 
 
 Mr. Alcott. Do you think that you ever made 
 a sacrifice purely for its own sake ? 
 
 Josiah. I do not think that I ever did. But, Mr. 
 Alcott, why was Jesus called the lamb, rather than the 
 dove ? 
 
 Mr. Alcott. The Jews used lambs in sacrifice. 
 
 Emma. And Jesus was going to do what the lambs 
 represented in the worship. 
 
 Mr. Alcott. What act takes away sin ? 
 
 Seiflsacrifiice^ Charles. Repentance. 
 
 Mr. Alcott. The act I mean includes re¬ 
 pentance, and also the reformation which flows from 
 
 16 
 
 VOL. 1. 
 
182 
 
 RECORD OF CONVERSATIONS. 
 
 repentance. John preached repentance, but Jesus 
 preached something mo <. 
 
 Franklin. Self-Sacrifice. 
 
 Mr. Alcott. What did John mean by 
 Excellence. sa yj n g << he that cometh after me is prefer¬ 
 red before me ” ? 
 
 E mm a. That he was better, more spiritual. 
 
 Mr. Alcott. Why “ preferred before ” John ? 
 
 Some. God preferred him. 
 
 Others. Men preferred him. 
 
 Mr. Alcott. What does “ for he was before me ” 
 mean ? 
 
 Charles. He was before in spirit. 
 
 Nathan. I thought before meant higher in spirit, 
 better. 
 
 Martha. He was before in goodness, and knew a 
 great deal more. 
 
 Samuel R. More holy. 
 
 Frances. Better. 
 
 George K. Better in the sight of God. 
 
 Franklin. The spirit of Jesus did not come into a 
 body so soon as John’s ; but I think they were born in 
 the spiritual world together. 
 
 Mr. Alcott. Do you know why John said “ I knew 
 him not”? 
 
 Josiah. He did not know that he was the Messiah. 
 The word Christ means anointe ', you know. Kings 
 used to be anointed in those days. Christ’s anointment 
 was the goodness and spirit God gave him, so that he 
 might rule over other spirits. 
 
 Mr. Alcott. How could John’s baptizing make him 
 known to the Jews, “ manifest him in Israel ”? 
 
 George K. Because they could know by the dove. 
 
 Mr. Alcott. How should you be able to know 
 Christ, if he were to come now ? 
 
SELF-SACRIFICE. 
 
 18S 
 
 Emma. By being good. 
 
 John’s Mission. Mr - Alcott - John’s mission was to call 
 to repentance and purification ; and this 
 repentance and purification w r ere necessary preparations 
 for apprehending Christ. Goodness gives wisdom. 
 You thought at our last conversation that there were 
 some persons now, who preached the doctrine of John. 
 Do you think there are-any persons at the present time, 
 who have an influence like Jesus Christ’s, who baptize 
 with the Holy Ghost ? 
 
 (Several held up hands.) 
 
 Do you suppose that this repentance and purification of 
 John’s time, was like repentance and purification uow- 
 a-days ? 
 
 ( They all held up their hands.) 
 
 Do you think these emblems could be ap- 
 Experience plied to what passes within yourselves ; can 
 it he said of you that the baptism of repen¬ 
 tance has been in your soul, and thedove has descended 
 upon ir ? 
 
 ( They hesitated.) 
 
 Can you say to yourself, I have repented of doing wrong ; 
 I have turned away from my sins ; I have gone down 
 into the deep waters of baptism and washed away my 
 sins ; I have felt a spirit of holiness, gentleness, sweet¬ 
 ness, come upon me, and seem to call me child, and 
 tell me to hear and obey ? 
 
 Emma. I have fel so, somewhat. 
 
 Ellen. I neve felt so sorry a - 1 ought. 
 
 (Some of them signified that they had not experi¬ 
 enced these thoughts.) 
 
 Mr. Alcott. Those may rise who think they have 
 seen persons who seemed to have gone through all this, 
 (.y 111 rose but three or four.) 
 
184 
 
 RECORD OF CONVERSATIONS. 
 
 Mr. Alcott. John, having seen Jesus bap- 
 
 saw and bare record that he was the Son of 
 God . 35 
 
 Several. He was God without the body. 
 
 Mr. Alcott. Take away the body and would he 
 be God ? 
 
 (Many rose.) 
 
 Do any of you think that if the body were taken away, 
 still there would be some difference ? 
 
 Lucia and Josiah. He had not quite so much power 
 as God. 
 
 Mr. Alcott. Do any of you think, that if your 
 bodies were taken away, you should be God ? 
 
 (No answer.) 
 
 Do any of you think that if a baby’s body was taken 
 away, its soul would be God ? 
 
 Emma. A part of God. 
 
 Augustine. We are all parts of God. 
 
 Recorder. (Aside.) What are you pursuing with 
 these questions r you seem to wish them to come to the 
 idea that purity of spirit is identity with God ? 
 
 Mr. Alcott. I am ascertaining their views of the 
 difference between the absolute and derived, of God 
 in man, and the Idea of Absolute Being typified in 
 Derivative. There is a sense in which God and man 
 are One. 
 
 If all the good there ever was in men were put to¬ 
 gether, would it be God ? 
 
 Franklin. It would be part of God. 
 
 Mr. Alcott. In what sense was Jesus the Son of 
 God ? 
 
 Franklin. There was no bad in him. 
 
 (More questions ensued , and the idea of identity of 
 being , betvjeen Jesus and God was expressed by the 
 larger number , Lucia , George K., and Josiah pre- 
 
SELF-SACRIFICE. 
 
 185 
 
 served the idea of difference of identity, but moral 
 union.) 
 
 Test of Opinions 
 
 Mr. Alcott. In these conversations I 
 
 have asked you many questions, in order 
 to find your views about them. Have you formed any 
 notion regarding my opinions of the subjects talked 
 about, from the questions asked you? Do you know 
 what I think? All may rise who do. 
 
 (Ml rose.) 
 
 Who think that I believe Jesus was at first like our¬ 
 selves in all respects? 
 
 (Lucia, Josiah, and George K.) 
 
 Who think that I ega d I irn as God in a body? 
 
 (Ml the rest except Charles.) 
 
 Charles. I cannot tell what you think jyou some¬ 
 times talk on one side, and sometimes on the other. 
 What do you think ? 
 
 Mr. Alcott. I prefe * not to reply to such questions, 
 because I do not wish to influence your opinions by 
 mine. I teach what every pure person believes. Re¬ 
 flect upon these subjects, and come to your own con¬ 
 clusions. 
 
 You will remember that when we began 
 
 Synopsis of 0 
 
 the preceding these con vernations, we said we were going 
 Conversations. ^ stuc ly Spirit. And first we talked about 
 
 Spirit in God ; then, of S irit in a new born Infant, 
 brought by Angels, worshipped by Wise Men, taken 
 care of by good Parents ; then we talked of Spirit in the 
 Temple conversing, thou ,h yet in a Child, with Learned 
 Men, and astonishing them; then, of Spirit going to 
 an humble Home -and Jiving in retirement obeying 
 Parents and Laws ; then of Spirit baptized and called 
 Son by God; then of Spirit tempted and victorious ; 
 
 16 * 
 
186 
 
 RECORD OF CONVERSATIONS. 
 
 then, of Spirit recognised as the Lamb of God, and 
 Teacher of Men ; and in our next conversation we shall 
 speak of Spirit making Disciples. — Do you think these 
 conversations are of any use to you? 
 
 Charles. Yes ; they teach us a great deal. 
 
 Mr. Alcott. What do they teach you? 
 
 George K. To know ourselves. 
 
 Mr. Alcott. And this is the most important know¬ 
 ledge. He who shall know himself shall know God, 
 and his Fellow Men, and Nature, for all these are Im¬ 
 aged in his Soul. We have -been studying a perfect 
 Spirit manifesting itself in a Body like ours, and yet 
 without sinning. The use of these conversations is tt> 
 give us an Idea of this Perfect Man, this God in Flesh, 
 and inspire us to strive to be like him. 
 
- 
 
 
 
 
 
 P E N D I X . 
 

NOTES. 
 
 CONVERSATION I, 
 
 Note 1, Page 2. 
 
 (Here Mr. Alcott asked, What does sincere conversation 
 mean ?) 
 
 George K. When we are very still and interested. 
 Lemuel. When we speak our thoughts and no one’s else. 
 Charles. When we do not affect any thing, or talk for show. 
 Franklin. When we are sober, (not making fun) and say 
 what we really mean. 
 
 Note 2, Page 6. 
 
 Mr. Alcott. What do you call those faculties or functions, 
 which see, hear, touch, taste, and smell ( 
 
 Josiah. The senses. 
 
 Mr. Alcott. You may name the organs of sense. 
 Lemuel. The tongue is the organ of taste. 
 
 Francis. The eye is the organ of sight. 
 
 William C. The hand is the organ of feeling. 
 
 Lemuel. No ; the nerves feel. 
 
 Susan. The hand is the organ of touch. 
 
 Mr. Alcott. Yes; I should like to have feeling kept for 
 the spiritual act. 
 
 Several. The ear is the organ of hearing. 
 
 Note Page 6. 
 
 Mr. Alcott. What is an instrument ? 
 
 Several. A knife, a spoon, the lungs, the ear, &c. 
 
190 
 
 NOTES. 
 
 Charles. Jesus Christ was the instrument of God. 
 
 Mr. Alcott. That is a spiritual application of the word. 
 
 Note 4, Page 6. 
 
 (Here Mr. Alcott asked for emblems of the senses .) 
 Franklin. The leaves of a tree, for they breathe in the 
 outward world, as the senses take it into our bodies. 
 
 Mr. Alcott. What do the senses go out after ? 
 
 George K. Outward things, and food, and air. 
 
 Franklin. And after space. 
 
 (Other things were also mentioned .) 
 
 Note 5 , Page 7. 
 
 Mr. Alcott. Are the senses intended to keep the mind and 
 body good ? 
 
 Franklin. The senses see wrong things which make us 
 bad. 
 
 Note 6, Page 7. 
 
 Mr. Alcott. Is there any conscience in shame ? 
 
 All. Yes. 
 
 Note 7, Page 8. 
 
 (Mr. Alcott again asked. What is wisdom ?) 
 
 Lemuel. Wisdom is the spirit’s knowledge. 
 
 Mr. Alcott. What other knowledge is there ? 
 
 Lemuel. Worldly knowledge. 
 
 Mr. Alcott. What is worldly knowledge? 
 
 Ellen. Knowledge about the body. 
 
 Charles. About geography and material things. 
 
 Mr. Alcott. What power of the spirit gathers knowledge ? 
 Lemuel. Reason and conscience get wisdom. 
 
 Note 8, Page 9. 
 
 Mr. Alcott. What are the senses that do not go out, but 
 inward ? 
 
 Lucia. Conscience is one. 
 
NOTES. 
 
 191 
 
 Mr. Alcott. There is a man to whom I owe some money, 
 perhaps, I must pay him. 
 
 Franklin. Honesty is an inward sense, 
 
 Mr. Alcott. Sense of Justice, and the sense of Duty, of 
 Right. And here is a man very sick and unhappy. 
 
 Martha. Compassion is one of the inward senses. 
 
 Note 9, Page 9. 
 
 Mr. Alcott. Let us speak of the senses more particularly. 
 What is the Taster? 
 
 J osi ah. The spirit. 
 
 Nathan. The senses. 
 
 Charles and Samuel R. The tongue. 
 
 Ellen. I once thought it was the tongue, but I think now 
 it is the spirit. 
 
 Mr. Alcott. A dead tongue surely could not taste. 
 
 The Rest. The spirit is the taster. 
 
 Mr. Alcott. Now tell me the name of the Looker? 
 
 Some. Conscience. 
 
 The Rest. Spirit. 
 
 Mr. Alcott. I am asking about the out-looker not the in¬ 
 looker. But what is the name of the Seer ? 
 
 Many. This is only another name for looker. 
 
 {There was here a pause.) 
 
 Franklin. God is (he Seer. 
 
 The Rest. No ; conscience or spirit sees. 
 
 George K. The eye is the looker and conscience is the 
 seer. 
 
 Jos i ah. No; The soul is the looker, and the spirit the 
 seer. 
 
 Mr. Alcott. What is the Listener ? 
 
 Several. Spirit. 
 
 George B. Conscience. 
 
 Martha. The soul. 
 
 Franklin. Jesus Christ. 
 
 Mr. Alcott. What do you mean by that, Franklin? 
 Franklin. I mean the same as the spirit, when I say 
 Jesus Christ. 
 
192 
 
 NOTES. 
 
 Josiah. Mind is the listener. 
 
 Mr. Alcott. Do you mean different things, Josiah, by 
 mind, soul, and spirit, or the same thing, acting in different 
 ways ? 
 
 Josiah. I think it is the soul that acts upon the senses, 
 while the spirit is acting inwardly ; and the mind has some¬ 
 thing to do with the senses too; the mind does all about hear 
 ing, and the soul all about seeing. 
 
 Mr. Alcott. What is the name of the Knower? 
 
 Josiah. The heart. 
 
 Charles. God. 
 
 Mr. Alcott. What do you mean by that ? 
 
 Charles. Why God and the spirit are one, and when the 
 spirit is so perfect as to know every thing, it is God. 
 
 Lemf^-l. Reason is the knower. 
 
 William C. Mind. 
 
 (Others agreed.) 
 
 Franklin. Jesus Christ is the knower. 
 
 Lucia. The understanding knows. 
 
 Josiah. It takes the spirit and every thing that is in it, to 
 know, (the reason,' the understanding, and all the faculties.) 
 The spirit sees that all these go on rightly. 
 
 George K. Conscience knows. 
 
 George B. The soul is the knower. 
 
 Mr. Alcott. When you use these various words, I want 
 to know whether you mean different things, different powers, 
 or different ways in which the one power of spirit acts. 
 
 Franklin. I mean spirit when I say Jesus Christ, for I 
 am tired of saying spirit. But I mean the same thing. . 
 
 Mr. Alcott. Have any of you said some word, because 
 you were tired of saying the word which was the simplest and 
 truest ? 
 
 {A r one assented.) 
 
 How many mean something acting differently when they say 
 heart, conscience, &c., from what they mean when they say 
 spirit ? 
 
 {All raised hands.) 
 
 What is the name of the Feeler (not the Toucher) ? 
 
 Several. The spirit. 
 
NOTES. 
 
 39S 
 
 Charles. The heart is the spirit that feels. 
 
 Josi ah. Mr. Alcott, I think a little of the mind and a little 
 of the soul go down and form a body, and that body feels. 
 
 Mr. Alcott. What is the name of the Believer ? 
 Several. The spirit. 
 
 Others. Conscience. 
 
 Others. The heart believes. 
 
 Mr. Alcott. When you use these words, do you mean 
 different powers separate from spirit? 
 
 Several. Not separated. 
 
 Charles. But different powers. 
 
 Mr. Alcott. What is the Actor, Wilier, the I? 
 
 Several. The spirit. 
 
 (All agreed .) 
 
 Mr. Alcott. What is the Obeyer? 
 
 Several. Spirit. 
 
 Charles. The body is the obeyer of the spirit. 
 
 Ellen. No; the body is the instrument, by which the 
 spirit obeys. 
 
 Others. Conscience obeys. 
 
 Charles. I meant what Ellen said. 
 
 Mr. Alcott. What, or where is the Chooser ? 
 
 Some. Conscience chooses. 
 
 Others. Spirit is the Chooser. 
 
 Mr. Alcott. Did you ever hear of persons placed in the 
 midst of beautiful things, in a beautiful place, charming to 
 their senses, where they could gather food for the spirit also; 
 with nothing but kindness around them, to protect them from 
 pain and sorrow, and to teach them not to indulge too much in 
 eating and drinking, and yet who chose to disobey ? 
 
 Charles. Yes ; it was in the Garden of Eden. 
 
 Franklin. I have done it myself. 
 
 George K. I was in that garden when I was a baby. 
 Several. So was I. 
 
 Mr. Alcott. When did you first taste the forbidden fruit ? 
 William C. When I began to do wrong. 
 
 Mr. Alcott. What did wrong ? 
 
 William C. My body. 
 
 Lucia. My appetites and passions. 
 
 17 
 
 VOL. I. 
 
194 
 
 NOTES. 
 
 Mr. Alcott. Where did the evil begin ? 
 
 Lucia. In my Will. 
 
 Mr. Alcott. What is the tree of knowledge ? 
 
 Franklin. Indulgence. 
 
 George K. Temptation. 
 
 Mr. Alcott. The outward world, perhaps ; and what is 
 the tree of life ? 
 
 Franklin. The spirit. 
 
 Mr. Alcott. Why have I asked you these questions 
 about the Taster, Looker, Knower, Feeler, Believer, Seer, 
 Listener, Actor, Wilier, Obeyer, and Chooser ? 
 
 Charles. To show us that the beginning of all action and 
 all movement is within us. 
 
 Mr. Alcott. Yes; I have been endeavouring to lift your 
 vision above the organs, the senses, the understanding, the rea¬ 
 son, into Spirit, the origin and cause of all your actions. 
 
 Note 10 , Page 10 . 
 
 (All these answers, in their connexion, will show how 
 quickly the children apply their new generalizations. 
 But it is impossible for a mere reader of this record to 
 have any idea of the reality of these conversations, as 
 they appear to those who are sufficiently familiar with the 
 children, to see the characteristics of their minds, in their 
 associations. Manner has a great influence upon the 
 force of words ; especially the manner of children, whose 
 very artificialness, when it does exist, is so thin, that it 
 reveals the laws of the individual mind.) 
 
CONVERSATION II, 
 
 Note 11, Page 17. 
 
 George K. I think I was very silly, when I said that it was 
 truer that the stove was in the room, than that the Gospels w^ere 
 true. 
 
 Mr. Alcott. Do you feel equally sure of the truth of the 
 Gospels now ? 
 
 George K. Yes. 
 
 Note 12, Page 17. 
 
 Mr. Aecott. Do you feel, Charles, that you are now free 
 from your doubt about these words of Luke, and the other 
 Gospel writers ? 
 
 Charles. Yes; you know I got over the doubt then, on 
 account of what was said, of the care that was taken of the old 
 manuscripts. 
 
 (■Mr. Alcott enlarged still more upon this head. He then 
 spoke of the several Gospels; and remarked that some¬ 
 times all the gospel writers described the same event, and 
 that there were slight differences in the manner in which 
 things were described, which arose from the different 
 minds of the different writers, which made them attend 
 to different parts of the things described. He illustrated 
 it, by supposing something to occur on the Common, 
 and they were all to see it, and to describe it, when each 
 would describe it according to his own way of looking at it. 
 He went on to speak of Matthew's account of the conver¬ 
 sations of Jesus. Matthew and Mark were quite minute 
 in their accounts of circumstances. John seemed to re¬ 
 member the very words of Jesus, for in his accounts was 
 preserved the picturesque manner in which Jesus bodied 
 
196 
 
 NOTES. 
 
 forth his ideas. He wrote his Gospel long after the others 
 had finished theirs , and it is supposed that he wrote it 
 chiefly to complete the account, and so he omitted a great 
 deal that the others had told. Matthew and Luke related 
 all those beautiful circumstances attendant on the nativi¬ 
 ties.) 
 
 Note 13, Page 17. 
 
 Mr. Alcott. As many of you as think you have as high 
 evidence, that these words of the written Gospels are a true 
 record of what Jesus Christ did, as you have of any thing that is 
 put into language, may rise. 
 
 {All rose.) 
 
 As many as think they have as high evidence that Jesus Christ 
 lived, as that they live themselves, may rise. 
 
 {All rose.) 
 
 How do you know that this Record of Jesus Christ’s action is 
 true ? 
 
 Charles. Because the principles and truths of the Gospel 
 are acted out every day ; and when we do the same kind of 
 things Jesus did, we have proofs within ourselves that it is as 
 Jesus said. I feel perfectly sure that Jesus lived and did just as 
 it says there. 
 
 Several. So do I. 
 
 Susan. I am sure of it, because Luke would not say so, if it 
 was not true. There are a great many things that are said 
 there, which we know are true, because we find them out in our¬ 
 selves. 
 
 Mr. Alcott. You mean by experience? 
 
 Susan. Yes; and so we believe that all the rest of the 
 things said there are true. 
 
 Charles. And we see there is nothing there, that does not 
 happen every day, and so there is no reason why we should not 
 believe. 
 
 Mr. Alcott. Is Lazarus raised, and are demons cast out 
 every day ? 
 
 Charles. There is resurrection, as we know in other ways, 
 every day, and men are possessed by appetites and passions; and 
 their demons are cast out by faith, and love, and truth 
 
NOTES. 
 
 197 
 
 Mr. Alcott. There are many men among us, Charles, 
 who do not feel this evidence that you speak of. Yes; some 
 ministers, I fear, go into the pulpit and preach, who do not. 
 
 Charles. Then they have not risen from their graves — 
 the graves of their bodies. 
 
 Mr. Alcott. Which set of senses do they set up to judge 
 truth, their external or internal senses ? 
 
 Charles. Their external senses. 
 
 Mr. Alcott. Can we always trust our external senses ? 
 
 Charles. No; never. 
 
 Mr. Alcott. Not even when we are perfectly good, or, if 
 we were perfectly good? 
 
 Charles. Yes; if we were perfectly good, and had never 
 done wrong, nor inherited any disease, to spoil our temper, I 
 suppose we could. 
 
 Mr. Alcott. As many as are perfectly convinced, and 
 cannot doubt, that there is a Spirit within you, may rise. 
 
 (,All rose up.) 
 
 Yesterday I saw a man who said he knew of no evidence of 
 spirit. 
 
 Ellen. ' How large a man ? 
 
 Mr. Alcott. A grown up man, and learned. 
 
 Charles. Why did you not talk to him and tell him ? 
 
 Mr. Alcott. Faith and knowledge of spirit is something 
 which cannot come by the hearing of the ear; it comes by 
 living, by a pure and holy life. If any man will have faith, he 
 must first be pure, both in body and mind. 
 
 f 
 
 17* " 
 
4 ♦ 
 
 CONVERSATION III. 
 
 Note 14, Page 18. 
 
 » 
 
 (Mr. AlCott asked if it was important to be spiritually 
 minded, in order to understand the spiritual. Several, 
 held up hands. He explained it, by expressing the idea 
 that previous likeness was necessary for communication. 
 He then asked them to think of those in school icho did 
 not understand spiritual things, as well as others ; and 
 to tell him, without mentioning their names , why it was 
 so.) 
 
 Lucia. Because they have not cultivated their spirits. 
 
 Samuel R. And have not thought enough ; or have thought 
 too much of their bodies. 
 
 Charles. They do not try to find out about Jesus Christ. 
 
 Mr. Alcott. What faculty are they mastered by ? 
 
 Several. Their appetites. 
 
 Mr. Alcott. Why did John understand ? 
 
 Nathan. Because he was so good. 
 
 Mr. Alcott. How came John to go into principles most? 
 was it because he was more spiritual ? 
 
 (They assented .) 
 
 Note 15, Page 18. 
 
 Mr. Alcott. Give me the history of a word—who is a 
 wordmaker ? 
 
 Charles. God. 
 
 Mr. Alcott. How do words first come to you ? 
 
 Several. By hearing. By thought. 
 
 Mr. Alcott. What are words? 
 
 Lemuel. Thoughts expressed. 
 
NOTES. 
 
 199 
 
 Mr. Alcott. What word is large enough to spread over all 
 that is in Conscience, and that opens out all in the Outward 
 World ? 
 
 Jos i ah. Creation. 
 
 Mr. Alcott. Creation is made known to us through it. It 
 is the light that comes forth from God, &c. It is Revelation. 
 
 Several. I never heard that word. 
 
 Mr. Alcott. God reveals himself in Reason; in Imagina¬ 
 tion; in the Outward World ; in the Bible; in Moses; in David; 
 in the Prophets ; in the trees; in the flowers ; in oceans, &c. 
 
 Does God reveal him elf in you ? 
 
 Many. Some. 
 
 Nathan. A very little. 
 
 Josi ah. God does not reveal himself in me, but only in Jesus 
 Christ. 
 
 Nathan. We should not live if God did not act through us. 
 
 (Mr. Alcott then recurred to the reading, and said,) 
 
 What is the darkness that does not comprehend the light ? 
 
 Lemuel. Intemperance. 
 
 Several. The appetites. 
 
 Nathan. Laziness. 
 
 Charles. Ignorance. 
 
 Note 16, Page 19. 
 
 Mr. Alcott. Charles, do you think now as you thought 
 then ? 
 
 Charles. I think as I did then; but I don’t think my an¬ 
 swer explained the passage; I think the words of the Bible are 
 the best words. 
 
 Mr. Alcott. I wish you would all of you give me an 
 emblem of Creation. 
 
 Herbert. A little child beginning to speak. 
 
 Martha. A little child. 
 
 Samuel R. A . bud beginning to open. 
 
 George B. A plant coming out of the ground. 
 
 # \ 
 
 Ellen. A little child beginning to exist. 
 
 (Mr. Alcott spoke of Incarnation generally.) 
 
200 
 
 NOTES. 
 
 Note 17, Page 20. 
 
 Mr. Alcott. Has an answer to that question come yet ? 
 Lucia. Yes; it came when we talked of the origin of Good 
 and Evil in one of the conversations. 
 
 Note 18, Page 21. 
 
 Mr. Alcott. How is Conscience a word of God ? 
 Nathan and Charles. Because it tells right and wrong. 
 Mr. Alcott. How is Nature a word of God ? 
 
 Josiah. Because it shows forth God’s w r orks, and how they 
 are made, to our eyes. 
 
 Mr. Alcott. When God’s word comes through Conscience, 
 what faculties does it address ? 
 
 Josiah. Why, even then, sometimes, it addresses the eye ; for 
 when I walk out, and every thing is very beautiful, and I have 
 been doing something wrong, I think I feel it. 
 
 Mr. Alcott. And what when you are doing right ? 
 Josiah. Why, then every thing seems pleasant. 
 
 Mr. Alcott. Who is the most perfect emblem of God ? 
 All. Jesus Christ. 
 
 Mr. Alcott. What other person ? 
 
 George. Socrates. 
 
 Martha. Mary, the mother of Jesus. 
 
 Francis. I think you are a little like Jesus Christ. 
 
 » 
 
 Note 19, Page 21. 
 
 Mr. Alcott. Such of you as think that Jesus had something 
 within him which you have not in you, may rise. 
 
 {Ellen and Corinna rose.) 
 
 Do the rest think that you have all the faculties that he had ? 
 
 (They assented.) 
 
 Nathan. We have conscience as much as he. 
 
 Mr. Alcott. Is it because you have not cultivated what 
 is within you faithfully, that you are not like Jesus Christ? 
 
 {All but Ellen assented.) 
 
 Why, then, have you not done as much, and why are you not as 
 spiritual as Jesus, when he was twelve years old ? 
 
NOTES. 
 
 201 
 
 Josi ah. Because I have not used my powers so much. 
 
 Martha. Because 1 have indulged my passions and spoiled 
 my powers. 
 
 Charles. Because I have not attended to cultivating my 
 powers as I ought. 
 
 Lemuel, Because I have indulged myself. 
 
 Samuel R. I have done wrong, and have not brought out 
 my powers. 
 
 Mr. Alcott. How many of you think you have God within 
 you to he brought out? 
 
 (Several thought they had.) 
 
 Mr. Alcott. Was all of God brought out in Jesus Christ ? 
 
 George. Not all. 
 
 Charles. He had not a chance to show it all. 
 
 Ellen. I think Jesus was equal with God. 
 
 Mr. A lcott. Were there two equals ? 
 
 Ellen. No ; there was only one. 
 
 Samuel R. I think Jesus was God, but not all of God; God 
 is everywhere else besides; wherever there is goodness. 
 
 Mr. Alcott. Does it seem to lessen Jesus to say that you 
 have every faculty which he has ? 
 
 Charles. Yes; 1 think it does. 
 
 Note 20, Page 25. 
 
 George K. I think the same now, but not on the same ac¬ 
 count. 
 
 Charles. I don’t think that it is any proof of perfection 
 to make decaying things. 
 
 Note 21, Page 26. 
 
 George. I thought then that it would be necessary to have 
 learnt in an outward way about all outward things. 
 
 Mr. Alcott. Where is the perfection of the outward world ? 
 
 Charles. In the inward world, where the Idea must be 
 perfected. 
 
 Mr. Alcott. Such as think it requires more power to keep 
 a spirit pure than to make an outward world, may hold up hands. 
 
 Charles. No; because you cannot make an outward world 
 without being pure first. 
 
202 
 
 NOTES. 
 
 Mr. Alcott. Which has the most perfection in it, an out¬ 
 ward world, or a perfect soul ? 
 
 George. A perfect soul. 
 
 Mr. Alcott. Have you any thing to say about the cure of 
 that withered arm ? I should tell you here that it was quite in¬ 
 advertent for me to speak of making bones and muscles, for they 
 are not annihilated in a withered arm. 
 
 Charles. I think the bones and muscles were there, but 
 the connexion had been cut off, and his soul did not work there. 
 But when faith came, his soul was enlivened and ran down into 
 his arm and used it. 
 
 Martha. It was the union of Jesus’ spirit and the man’s 
 spirit that cured the arm. 
 
 Note 22, Page 27. 
 
 Mr. Alcott. What has been the subject to-day ? 
 
 George B. Revelation. 
 
 Mr. Alcott. Almost all have expressed that they think, 
 God is revealed in every thing; in Jesus Christ, in Good Men, 
 in the Outward World, even in Yourselves; and that the only 
 reason why we are not all like Jesus Christ is because we do not 
 use every thing that we have within us ; excepting Ellen. — Now 
 let me ask you a new question. Do you think the opinions 
 you have expressed are those which grown up people generally 
 have ? 
 
 Charles. I do not know what other people’s opinions are, 
 but I should think they were like mine. 
 
 Mr. Alcott. How many think your opinions are your own, 
 and not derived from others ? 
 
 {All rose.) 
 
 Ellen. My parents may influence me some. 
 
 Mr. Alcott. Who else think their parents have influenced 
 them ? 
 
 Charles. I have not the least idea what my parents think, 
 any more than what you think ? 
 
 {Here some conversation ensued as to what Mr. Alcott 
 thought , and. all expressed their ignorance as to what he 
 thought of the various subject son which themselves differed. 
 Some wished he would tell them ; some not, lest it should 
 influence their opinions .) 
 
CONVERSATION IV. 
 
 Note 23, Page 29. 
 
 Charles. I think John came not only to announce Jesus, 
 but to do good himself, and help him. 
 
 Andrew and Martha. He came to prepare for him. 
 
 Note 24, Page 29. 
 
 George K. I think that all men were inferior to Jesus. 
 
 Charles. What was John’s mission? 
 
 Mr. Alcott. Farther on, we concluded that John’s mission 
 was one of Temperance. He spoke of repentance, of purification 
 from sin, of remedy for past evil. His object was to restore 
 people to their innocence,—to subdue the appetites and passions 
 of those who had grown up in evil doing, and prepare themselves 
 for living on those spiritual principles, which are wrapt up in 
 the Infant Soul, and which Jesus acted out. John’s mission 
 must always precede that of Jesus, in those who have grown up 
 without Jesus. — Before persons given up to their appetites 
 can receive and understand spiritual things, they must repent 
 and bring forth fruits meet for repentance, else they cannot 
 perceive that there is a kingdom of God, into which they can 
 enter. 
 
 Note 25, Page 30. 
 
 George. I do not think so. 
 
 Martha. I think the star was an emblem of the light of 
 Jesus. 
 
 Andrew. I don’t think so now. 
 
 Mr. Alcott. Do you know what your idea was ? 
 Andrew. I shought one of the stars shone more brightly, on 
 purpose to be a sign that Jesus had come. 
 
204 
 
 NOTES. 
 
 Charles. I think that was always the brightest star, and 
 when Jesus came, all the stars brightened. You know, that it 
 was dark when Jesus was crucified. He had made it so bright 
 while he was in the world, that when his spirit left the world, 
 it seemed dark for a while by contrast. 
 
 Mr. Alcott. Do you think the external world sympathized 
 with his advent and his departure ? 
 
 Charles. Yes; Nature sympathized. 
 
 Note 26, Page 30. 
 
 {When he came to this question, he ashed it again.) 
 
 Some. Yes. 
 
 Charles. I like to have Jesus alone have a star. 
 
 Emma. I think it might be so for all. 
 
 Charles. The spirit of a baby is a star. 
 
 Mr. Alcott. When the spirit first came into your body, 
 was it star-like, and did it stand over the place where the body 
 lay ? 
 
 Charles. Yes. 
 
 Mr. Alcott. Did any Wise Ones worship there ? 
 
 Charles. Only our father and mother. 
 
 Note 27, Page 30. 
 
 K 
 
 ( When JosiaWs remark was read that John was the shadow 
 of Jesus , it loas observed that this thought might have 
 been suggested to him by the verse, “He was not that 
 light, but he came to bear witness of that light.”) 
 
 Mr. Alcott. What is the “ Light that lighteth every man,"’ 
 &c.? 
 
 George K. The Spirit. 
 
 Mr. Alcott. Give some manifestations of that light. 
 
 George K. Love, gratitude, faith, hope. 
 
 Martha. The Bible. 
 
 Lemuel. Repentance enlightens. 
 
 Mr. Alcott. Yes; after we have become dark, but what 
 enlightens at first ? 
 
 Emma. Conscience. 
 
 /* 
 
 Charles. Reason, Imagination. 
 
NOTES. 
 
 205 
 
 Mr. Alcott. Yes; Reason is light, and love is warmth. 
 When we speak of that faculty which sends forth light, what 
 do we call it ? 
 
 Emma. The understanding. 
 
 Charles. Reason. 
 
 Mr. Alcott. But whence comes the warmth ? 
 
 Charles. From the heart. And warmth is more valuable 
 than light. I should rather have it. 
 
 Mr. Alcott. Who have more light than warmth; think 
 more than they feel ? 
 
 (None.) 
 
 He reversed the question. 
 
 (All rose.) 
 
 Note 28, Page 30. 
 
 (When Mr. Alcott came to Lucia's remark , he asked what 
 Moses appealed to, the head, or heart.) 
 
 Charles. The head. 
 
 Note 29, Page 30. 
 
 (When Mr. Alcott read the expression of Nathan, “sent 
 doivn from heaven,") 
 
 Charles and Lemuel. The expression is too external. 
 George and Martha. Once I had that outward view only, 
 but I am just taking the inward view. 
 
 Andrew. It is impossible for me to help having this image. 
 Most. The first thought is the outward, the sky, &c.; but it 
 is corrected by the next thought. 
 
 Several. We like the image, and do not like to give it up. 
 Charles. It is a perfect emblem. 
 
 Mr. Alcott. Did you come from heaven just as John did ? 
 (Several.) 
 
 Nathan. I think the word down had better be left out of 
 my answer. 
 
 Mr. Alcott. Where is heaven ? 
 
 Francis. In our spirits. 
 
 Hi llman. Every where. 
 
 13 
 
 VOL. I. 
 
206 
 
 NOTES. 
 
 Andrew. Wherever there is goodness, not in body, hut in 
 spirit. 
 
 George. Wherever there is love and gratitude. 
 
 Charles. Wherever there is Perfection. 
 
 Mr. Alcott. And where there is striving for Perfection. 
 There is most in Conscience. 
 
 Emma. Every where, but most in spirit. 
 
 Lemuel. Wherever there is goodness. 
 
 Martha and George B. In our thoughts. 
 
 (Nathan and Corinna agreed with Emma.) 
 
 Mr. Alcott. Why has the sky become the emblem of 
 heaven ? 
 
 Martha. Because it is above, and God is above. 
 
 Charles. Because it is beautiful and full of stars. 
 
 George. Because we feel that God, who is above us, is more 
 pure and beautiful than we are, and so is the sky. 
 
 Charles. And you cannot see the end of it, that is, it is 
 infinite. 
 
 Emma. And it is over and around every thing. 
 
 William C. We think God is better, and ought to be above 
 us. 
 
 George B. I know that heaven is within, but I imagine it in 
 the sky. 
 
 Charles. I once thought it was in the sky, and was happy 
 in my ignorance, for I was not perplexed. 
 
 Mr. Alcott. Do any of you feel that were the sky and 
 earth to pass away, heaven would remain, so sure are you that 
 it is in the Spirit, and that the outward heavens are but the 
 emblem of it? 
 
 (Most of them rose.) 
 
 Note 30 , Page 31 . 
 
 (When Mr. Alcott came to the subject of angels, introduced 
 by George K., he asked their present ^thoughts.) 
 
 Martha. I think some angels have had bodies and some 
 not. 
 
 George K. I think angels were good people that have lived 
 here. 
 
NOTES. 
 
 207 
 
 Emma. Angels are God’s messengers, like our thoughts ; they 
 bring us our tho ghts. 
 
 Mr. Alcott. So you think that they are not ourselves, but 
 bring us thoughts. Is there any thing human in them ? can you 
 become angels ? have you been angels ? 
 
 (,Almost all rose.) 
 
 George. My spirit was an angel when I was a baby. 
 
 Mr. Alcott. What change happens to an angel when it 
 takes a body ? 
 
 Charles. It becomes human. 
 
 Note 31, Page 31. 
 
 (On Edward B.’s remark that evil spirits were the devil's 
 angels,) 
 
 Martha. Bad spirits ought not to be called angels. 
 Lemuel. They ought to be called demons. 
 
 Mr. Alcott. Do you think that you were angels before you 
 were boys and girls ? 
 
 ( Many.) 
 
 Do you think that you shall be angels when you die ? 
 
 ( Many.) 
 
 Some people live only in the body. They are body folks. Some 
 feel that they have lived before they were in the body, and are 
 sure that they shall live after they leave the body. 
 
 Charles. I think that Jesus Christ was Adam, and that 
 Adam was an angel first. 
 
 Francis. It says in the Bible that Adam was the Son of 
 God. 
 
 Note 32, Page 31. 
 
 {At Edward B.'s remark on the remembrance of our angelic 
 life, Charles said, “ I like that,” and all but Andrew as¬ 
 sented.) 
 
 Mr. Alcott. Can you remember any instances of Jesus 
 referring to his angelic life ? 
 
208 
 
 NOTES. 
 
 Charles. No; but I like the idea very much, and it is a 
 new one to me ; I never had it before.* 
 
 Mr. Alcott. Who else are pleased with this idea ? 
 
 ([All rose, and Mr. Alcott asked them to reproduce the idea, 
 and they did in so many words. Mr. Alcott remarked 
 that Plato thought so, and added that Plato taught how 
 we were born into this world, and Jesus hoio we were to 
 be born out of the body.) 
 
 Charles. Did Plato live before Jesus ? 
 
 Mr. Alcott. Yes; a great while. 
 
 Charles. How could he know then about Spirit? I should 
 have thought that he would have been a prophet, or an apostle. 
 
 Mr. Alcott. And was he not? Christians who seek depth 
 to their knowledge read Plato, and learn from him as well as 
 from the Bible, the nature of Spirit. Before Jesus came, Plato 
 revealed spiritual things; and all spiritually minded people loved 
 him. I do not know that Jesus ever read his works, hut he might 
 have done so. He seldom speaks of the books which he had read; 
 he seldom quoted books. 
 
 Charles. Oh, I wish he had ; we might then have known 
 what to read ourselves. 
 
 Mr. Alcott. I do not mean that all who entertain the 
 sentiments of Christianity read Plato, but people who would un¬ 
 derstand the Idea that Christianity gives of Spirit, find that Plato 
 sheds light upon it. 
 
 Emma. Some people who believe that the Spirit is to live 
 after the body dies, do not believe that it lived before the body 
 was born. 
 
 Mr. Alcott. Yet they may not understand, fully, what 
 they feel or believe ? 
 
 Emma. They only think they do, perhaps. 
 
 Charles. How came they, in those times, to believe in 
 Moses ? 
 
 Mr. Alcott. They had been taught to believe in him ; but 
 they did not understand even Moses, or they would have believed 
 
 * Those who think Mr. Alcott systematically teaches pre-ezislence, should 
 mark this answer of a boy who has been his scholar longer than any other 
 and lives in his house. — Rec. 
 
NOTES. 
 
 209 
 
 Jesus. Moses did not address the heart. He addressed the 
 head, and the heart may, but does not always, follow that. 
 
 Note 33 , Page 32 . 
 
 (When Mr. Alcott came to the place where prophecy was 
 spoken of, they expressed interest to know what they had 
 thought so long ago on that subject. On reading it, 
 Charles remarked that the last conversation on prophecy 
 was more perfect, though he had said nothing better on 
 that subject than he did the first time.) 
 
 Note 34 , Page 32 . 
 
 (On the next question, Mr. Jllcott said the prophet looked 
 both within and without. He asked whether he did not 
 look in for the Idea, and outward for the means of ex¬ 
 pressing it. He then spoke oj the moral conditions of 
 prophecy.) 
 
 Mr. Alcott. He that understands a seed can see the tree 
 in it. A little baby opens out into a man or woman. Thought 
 and Love seem to be the seeds of all things. 
 
 Note 35 , Page 32 . 
 
 (At the remark that the Universal Prophet was God,) 
 
 '•V 
 
 Mr. Alcott. How long does God prophecy an event, before 
 it happens ? 
 
 Lemuel. He always knows. 
 
 Mr. Alcott. Is there more foresight than backsight, 
 or is it insight, spreading over all time and space ? 
 
 Charles. Either eternity has an end, or God’s sight is 
 within eternity. 
 
 Mr. Alcott. A little child once said that “ Eternity was 
 God’s life time.” 
 
 Charles. Oh that is beautiful; it is a precious gem to be 
 put by the side of Edward B.’s thought upon the remembrances 
 of our angelic life. 
 
 Emma. Charles said that eternity must have an end; but if 
 it did, it would not be eternity. 
 
 18 * 
 
 \ 
 
 
210 
 
 NOTES. 
 
 Mr. Alcott. Eternity is the abolition of all Time. No dial 
 plate can measure it. 
 
 Emma. A dial plate marks off Time 
 
 Mr. Alcott. The flow of Eternity shall not cease, though 
 centuries are marked off endlessly. 
 
 Lemuel. Eternity has no hours, no spaces. 
 
 George Iv. I cannot imagine it. 
 
 Martha. I cannot imagine any thing without an end. 
 
 Lemuel. There is no thing without an end. 
 
 Charles. My mind is too small to imagine anything with¬ 
 out an end. 
 
 Mr. Alcott. No ; your mind is so large that no finite thing 
 can seem to you infinite. The reason you cannot imagine any 
 thing without an end is, because your thought is larger than any 
 thing, and more comprehensive. Every thing is finite, thought 
 is infinite, and you feel this ; no thing can measure this feeling. 
 
 Note 36, Page 33. 
 
 r 
 
 (When he came to Martha’s thought, “ it is impossible to 
 have Prophets now,") 
 
 Martha. I don’t think so now ; I think now there can he. 
 
 Note 37, Page 33. 
 
 George K. I have changed my opinion about there being 
 necessity of Prophets. 
 
 Mr. Alcott. If we were Prophets, what law should we 
 obey ? 
 
 Charles. The law of Conscience. 
 
 Mr. Alcott. And does not this law have to do with all 
 your faculties, and all the organs of the body ? 
 
 (They all agreed.) 
 
 Note 38, Page 34. 
 
 (When Mr. Alcott came to this answer, he asked, Has God a 
 body ?) 
 
 Several. No. 
 
 Charles. He has a great many bodies. 
 
NOTES. 
 
 211 
 
 Lemuel, He owns all bodies. 
 
 Charles. I think Jesus Christ’s body might be said to be 
 God’s, for he was God. 
 
 Mr. Alc ott. Does God like any particular body ? 
 
 Lemuel. He likes man’s best. 
 
 Mr. Alcott. What do you say to this, — The Universe is 
 the body of God; God has the Universe on him as we have our 
 bodies on us; His Spirit supports, feeds, renovates it. 
 
 Charles. 1 thought of that, but I did not like it, and so I 
 did not say it. 
 
 Note 39, Page 34. 
 
 Mr. Alcott. There are some people who think that 
 nothing is to be believed but what is evident to the senses. 
 
 Charles. Why, that is just the same thing as denying that 
 there is a God. 
 
 Note 40, Page 35. 
 
 (At the passage on “ will of the flesh,” Mr. Alcott asked, 
 What is meant by Will ?) 
 
 Charles. The action of your desire. 
 
 George B. Resolution. 
 
 Andrew. Determination. 
 
 Mr. Alcott. It is Spirit acting. 
 
 Note 41, Page 35. 
 
 (Here it may be perceived the chain of thought was broken, 
 and in the review of it Mr. Alcott omitted the answer of 
 Lucia.) 
 
 Mr. Alcott. What, is the will of man distinguished here 
 from the will of God ? 
 
 (JVo answer.) 
 
 When you do wrong, is your will the will of God ? 
 
 (None thought so.) 
 
 What is the bad will of man ? 
 
 (No answer for a great while.) 
 
 Francis. Ugliness, wickedness. 
 
212 
 
 NOTES. 
 
 Lemuel. Obstinacy. 
 
 Mr. Alcott. There is obstinacy in it. 
 
 Charles. Passion. 
 
 Mr. Alcott. Yes; the will of the flesh, discriminated from 
 God’s will, may be called Appetite ; and the will of man may be 
 called Passion. 
 
 Note 42, Page 35. 
 
 (Mr..Alcott repeated the question “ how was the Word made 
 Flesh ’?) 
 
 Emma. Spirit took a body. 
 
 Mr. Alcott. When was the Word made Flesh in you ? 
 
 Charles. About eleven years ago. 
 
 Lemuel. About nine years ago in me. 
 
 Note 43, Page 36. 
 
 (On the expression, “ only begotten. ”) 
 
 Francis. That means the best. 
 
 Charles. It was conscience, but our conscience is not the 
 only one. 
 
 Mr. Alcott. Only God can beget conscience, so conscience 
 is called the only begotten of God; and here it speaks of the 
 Word’s dwelling among men. Does the Word dwell among 
 you ? 
 
 Charles. Yes; our spirits are the Word. 
 
CONVERSATION V. 
 
 Note 44, Page 38. 
 
 Mr. Alcott. I did not correct William’s expression, 
 though it is not well to say Spirit has parts; but his thought was 
 just. It is not agreeable to think of splitting God into parts. If 
 it is agreeable to any of you, you may hold up hands. 
 
 Charles. You often ask us if we think our spirits are God, 
 and we say we are parts of God. 
 
 Mr. Alcott. Yes; but it is not pleasant to think of God 
 in parts. I should rather speak of God as a whole, and our¬ 
 selves as attributes of God — I mean the spirit of man. 
 
 Note 4o, Page 38. 
 
 George K. Truth and Love are not parts; they are in 
 Spirit; they are Spirit. 
 
 Charles. They are not Spirit; they are Truth and Love. 
 
 Mr. Alcott. There is a word which I have not told you, 
 attributes, qualities. 
 
 Charles. I was goino to say qualities, but I thought it 
 was wrong. 
 
 Mr. Alcott. You might also use the word features, — fea¬ 
 tures of spirit. 
 
 9 - 
 
 Note 46, Page 38. 
 
 Mr Alcott. What has been the subject of these first four 
 conversations? for you know that it was not till yesterday that 
 we got to a man. There was something of preparation. 
 
 Charles. They were so long ago I do not remember them 
 very vividly, even though you have reviewed them. They were 
 to prepare the way to come to Jesus. 
 
 George K. Three were to prepare, but not that one about 
 John. 
 
214 
 
 NOTES. 
 
 Mr. Alcott. In these four conversations we have spoken 
 of the Ground, Foundation, Idea, and Evidences of Spirit — 
 of the External and Internal Evidences of Sprit — of the Proph¬ 
 ets— the Word — Revelation, Witness, and the Gospel Record. 
 
 Note 47, Page 40. 
 
 Mr. Alcott. To-day we review how John’s spirit took a 
 body. 
 
 George K. I think Zacharias fell into deep thought, very 
 deep, and an angel came into his thoughts. 
 
 Charles. He fell into a dream of delight; such as the child 
 did in the “ Story without an End,” when he saw the image of 
 his unknown parents float before him in mystery. 
 
 Mr. Alcott. What kind of delight did he feel ? 
 
 Charles. Parental delight. I wonder whether Elizabeth 
 knew that she was to have a child. 
 
 Mr. Alcott. Both Zacharias and Elizabeth had prayed to 
 have a child ; Elizabeth believed, but Zacharias thought of out- 
 'ward things. 
 
 Note 48, Page 40. 
 
 Charles. The angels made him dumb because he wanted 
 faith. 
 
 George K. I think his punishment was too great. 
 
 Mr. Alcott. Your sense of justice is violated. 
 
 Note 49, Page 40. 
 
 George K. Zacharias w r ent into very deep thought, and 
 then this thought of an angel came, but he did not know that the 
 thought was real till he was made dumb. 
 
 Charles. Mr. Alcott, I think in my mind of incense going 
 up on the altar, and Zacharias looking on it, and being in very 
 deep thought; and he thinks how very glad he should be to have 
 a little baby, who could be christened there, and he thinks till he 
 feels as if he should, and his feeling is so beautiful and strong 
 that it takes the shape of an angel. 
 
NOTES. 
 
 215 
 
 Note 50, Page 41. 
 
 Mr. Alcot-t. Franklin may tell me what he means by 
 reality ; did Zacharias see reality in his thoughts ? 
 
 Franklin. I mean the dream came to pass. 
 
 Charles. All good and holy dreams are real. 
 
 Mr. Alcott. What makes the holy dream ? Should you 
 say a bad man could have holy dreams? 
 
 Charles. A bad man could not have good dreams, for we 
 have often heard that Conscience tormented the bad in their 
 dreams. But these were real dreams, because there is Con¬ 
 science in them. 
 
 Mr. A lcott. Have any of you had that come to you in 
 dreams which afterwards took place in your life ? 
 
 (Most held up hands. Others responded to the reverse.) 
 
 Charles. When I have done something wrong, I have 
 dreamed of punishment, and the punishment came when I was 
 awake. 
 
 Mr. Alcott. Have any of you felt that the dream itself 
 was a punishment, that the foresight of conscience is the retribu¬ 
 tion of conscience, that the dream punished you ? 
 
 (Some held up hands.) 
 
 I see most of you think so. 
 
 Charles. Sometimes I have cried out loud, and thought 
 it was real, even while it was a dream. 
 
 Mr. Alcott. I am not aware of any nation on earth which 
 does not believe in dreams — believe that they are prophetic. 
 There are persons who do not, but I never knew of any nation. 
 
 Charles. There are dreams about outward things. 
 
 Mr. Alcott. There are fancy dreams; but we are not 
 talking of the dreams of superstition. 
 
 Franklin. There are some people now who believe in 
 holy dreams. 
 
 Charles. I do not think that there are such good dreams as 
 there used to be in old times, because men were better then. 
 
 Mr. Alcott. Do any of you think that you are good enough 
 to interpret your Own dreams ? 
 
 (None answered.) 
 
 Do any believe there are dreams in which Conscience seems to 
 foretell happiness or punishment ? 
 
216 
 
 NOTES. 
 
 (Some held up hands.) 
 
 Sometimes you expect to go someivhere or see some one, and in 
 your dream you are there and see your friend and have the most 
 delightful time. 
 
 Franklin. Sometimes I get up in my sleep. 
 
 Charles. Sometimes I hug people in my dream. I did 
 when I came to New York. 
 
 Samuel R. I dreamed just before Vacation, that 1 was 
 already at home, and was very much disappointed when I awoke. 
 
 Mr. Alcott. Yes, your heart was singing all the time, 
 “ father, mother, brothers, sistersand when you went to sleep, 
 your heart’s song continued, it still went on, “ father, mother, 
 brothers, sisters.” 
 
 Emma. I thought last night that mother had got home. 
 
 George K. I dreamed of a visit that I was going to make, 
 that I was there, but when I awoke I found it rained, and I could 
 not go. 
 
 Nathan. I never had any Conscience dreams. 
 
 Mr. Alcott. And I am sorry for it. 
 
 Charles. It is one way in which my mother punishes me, 
 to talk to me of what I have done that is wrong before I go to 
 sleep, so that my dreams may punish me. 
 
 Mr. Alcott. Dreams are retrospective and prospective. 
 Our thohghts doubtless go on in our sleep. The Soul is ever 
 active. 
 
 Note 51, Page 41. 
 
 Mr. Alcott. Have you any such difficulty as Edward 
 had ? 
 
 Charles. No; for he said he was Gabriel. 
 
 Mr. Alcott. But you know evil spirits can tell a lie. 
 Nathan. Evil spirits know nothing about God. 
 
 Franklin. They don’t like to speak of him. 
 
 Mr. Alcott. They are pretty good at language. 
 
 Nathan. Evil spirits could not make little babies come. 
 Charles. No; for babies are all good. 
 
NOTES. 
 
 217 
 
 Note 52, Page 41. 
 
 Charles. God always does what is right; but we are not 
 always able to understand it. 
 
 Mr. Alcott. Zacharias’ doubts perhaps closed his mouth; 
 so he was not fit to speak. 
 
 Charles. Yes; but God made him dumb. 
 
 Mr. Alcott. Do you all see it now ? 
 
 Charles. I don’t understand it, but I believe it, for my 
 understanding brings up nothing against it. 
 
 Mr. Alcott. Much that appertains to birth, it is impossible 
 to understand, therefore all are dumb upon this subject. 
 
 Charles. Zacharias could not speak at all. 
 
 Mr. Alcott. He certainly could not speak on that subject. 
 
 Note 53, Page 42. 
 
 Mr. Alcott. Is that prayer? 
 
 Emma. You should thank him besides. 
 
 Mr. Alcott. Prayer is the soul, doing what ? 
 
 Emma. Communing with God. 
 
 Mr. Alcott. Suppose that in the middle of this room was 
 an altar of marble, and on the altar stood a censer, and in that 
 censer was fire and sweet wood burning, and the sweet, incense 
 rose up and went through the temple. 
 
 George. The incense is an emblem — 
 
 Mr. Alcott. — Of the aspiration of the soul in prayer. 1 
 should like to have that emblem here; it would be very beau¬ 
 tiful. 
 
 Note 54, Page 42. 
 
 (Here Mr. Alcott repeated the question. All rose hut Na¬ 
 than and TV. Augustus.) 
 
 Note 55, Page 42. 
 
 Mr. Alcott. Where did that beautiful group of Greenough’s 
 first exist ? 
 
 George K. In his thought. 
 
 VOL. i. 19 
 
218 
 
 NOTES. 
 
 Note 56, Page 43. 
 
 Mr. Alcott. Andrew, have you seen angels since that 
 time ? Did not you rise just now ? 
 
 Andrew. Yes. 
 
 Mr. Alcott. Well, I am glad that you have made progress. 
 
 Charles. Those angels of Greenough’s were the most 
 beautiful I ever saw. 
 
 Mr. Alcott. Now I should like to know where the men 
 who make all these beautiful angels first find them. An artist 
 says, Now I will shape a beautiful angel — how must it look? — 
 it never was seen. Then he shapes it in his thought; his hands 
 go to work, his thoughts still lingering about it. At last it 
 comes out in the marble. It is very beautiful. It never was 
 seen before. 
 
 George K. It came from his thought. 
 
 Mr. Alcott. The marble statues were not in his thought. 
 Which was in his thought, the marble-angel or the thought- 
 angel ? 
 
 Charles. The thought-angel. 
 
 Note 57, Page 43. 
 
 Mr. Alcott. Do such miracles happen now ? 
 
 (<Several held up hands.) 
 
 Mr. Alcott. You may tell what was the miracle in that 
 instance. 
 
 Charles. That Zacharias thought so much about the little 
 baby that it came when he was old. 
 
 Note 58, Page 43. 
 
 C Here Mr. Alcott asked the question again, and again they 
 differed in opinion.) 
 
 Note 59, Page 43. 
 
 Mr. Alcott. How many know the meaning of the word 
 abstemious ? 
 
 (All held up hands.) 
 
NOTES. 
 
 319 
 
 Charles. I once thought it meant not eating enough. 
 
 Mr. Alcott. There is as much intemperance in not taking 
 enough as in taking too much. Who think they take too little 
 to eat, to drink —too little sleep — too little play ? 
 
 (They only laughed in answer.) 
 
 Note 60, Page 44. 
 
 Mr. Alcott. How could children turn the hearts of their 
 fathers? How is that possible? Did any of you ever turn the 
 hearts of your parents, by a kind look, a kind action ? 
 
 Charles. I don’t think people should say so. 
 
 Mr. Alcott. I have heard of children who have done it; 
 and I am sure I never look upon a baby, without thinking 
 how much better I should probably become could my thoughts 
 linger about it. Could every one have children, they would be 
 better for it; I mean if they took care of them. Perhaps some 
 of you make your parents better. They go out into the world 
 and are tempted, and when they come home and see you, who 
 are not tempted, it makes them better, perhaps. 
 
 Charles. I can see how little babies have that effect. Pa¬ 
 rents see that these little babies are perfectly happy because they 
 are perfectly good, and they know they are not happy them¬ 
 selves, and they compare their own conduct with the innocence 
 and purity of their children. 
 
 Note 61, Page 44. 
 
 Mr. Alcott. Do any of you worship money ? 
 
 (George B. and Nathan rose.) 
 
 George K. Was it not George B. who asked, (when Jesus 
 overturned the tables of the money changers,) what became of 
 the money ? 
 
 George B. Yes. I had five cents in copper once, and father 
 took out five cents in silver, and I preferred to take the silver. 
 
 Mr. Alco tt. It looked pretty. I have often known a boy 
 change a rusty cent for a bright one. Imagination affects this 
 subject, and if money were a disagreeable object to the senses, 
 there would not be such a love of it. 
 
220 
 
 NOTES. 
 
 Franklin. I often go into a shop with an old fourpence- 
 halfpenny, and exchange it for a bright five-cent piece. 
 
 Note 62, Page 44. 
 
 Mr. Alcott. Would not that be Ideality rather than Idol¬ 
 atry ? 
 
 (After some discussion of the words, Charles saw his mistake .) 
 
 Note 63, Page 45. 
 
 Mr. Alcott. You see Frank persists in thinking Zacharias 
 did not make himself dumb. Suppose you should eat too much, 
 and have a fit of sickness in consequence, should you say God, 
 or your doing wrong, made you sick ? Would it not be a good 
 plan when any thing happens to yourself to consider, whether 
 there may not be some wrong in you which is the cause ? 
 
 Note 64, Page 45. 
 
 Mr. Alcott. Why does it? 
 
 Charles. Because Conscience is always with us. 
 
 Note 65, Page 46. 
 
 Charles. I don’t see why Edward said mere Imagination. 
 
 Mr. Alcott. He was thinking of Imagination in its common 
 interpretation of Fancy. But Imagination is the state of mind 
 that makes us see clearly. It is the Spirit co-working with 
 Reason, with all the energy of the Soul.* 
 
 * Some conversation omitted here in the Record is restored by the Editor. 
 
 Note 66, Page 46. 
 
 Mr. Alcott. Good mothers, spiritually minded mothers, are very happy, 
 when they find a child is going to be given them. 
 
 Charles. I can’t conceive that there can be any mothers vvho are not 
 good ones. 
 
 Mr. Al» ott. There are some mothers who are not thankful for children. 
 They think of the care and trouble these will give them. 
 
 Charles. I should think a child would always be a pleasure. 
 
 Mr. Alcott. It is to those who understand it. Mothers know as soon as 
 God intends to give them the child, and they retire as Elizabeth did, and 
 
NOTES. 
 
 221 
 
 think of it a great deal; they make c\othes for it; they think how it will look 
 they often hope it may look like some one they love, and by having beautiful 
 thoughts and feelings they often make it beautiful. But I knew a mother 
 who used to say wicked things because her child was coming. When it was 
 born, and she heard its voice, however, she could not resist it. Afterwards 
 the child died, but she was a better woman ever after. Sometimes God sends 
 bad people very beautiful children, that they may be attracted by the outward 
 beauty to look deeper. 
 
 Note 67, Page 46. 
 
 {Here they all rose again, and said, And so it has been to-day .) 
 
 Mr. Ai.covr. And what has been our subject ? 
 
 Charles. Birth. 
 
 Martha. Spirit preparing for birth. 
 
 19* 
 
CONVERSATION VI. 
 
 Note 68, Page 48. 
 
 {Here Mr. Alcott said that Socrates might be called a fore¬ 
 runner of Plato and Jesus. Jill good men prepare for the 
 good that follows. They are bound together as a band of 
 brothers, and shake hands across centuries.) 
 
 Note 69, Page 49. 
 
 {Here Andrew and George K. said, I don't think now as I 
 did then.) 
 
 Mr. Alcott. Now do you think God speaks in dreams ? 
 
 Martha. I think the reason we do not have prophets and 
 visions now is, that there is the Bible, and Jesus to teach us. 
 
 Charles. But every body cannot read the Bible. 
 
 Mr. Alcott. And so you think there are prophets now. 
 
 Note 70, Page 50. 
 
 Charles. I do not like to think Jesus called himself Per¬ 
 fect, and said “ be like me.” 
 
 Mr. Alcott. He never said so. He said, Be as God is — 
 be Perfect as He is. He indeed said that they could not convict 
 him of sin; but he did not mean that he possessed all that was 
 in God; and William used the word perfect here, probably, in 
 the sense of sinless. 
 
 Note 71, Page 50. 
 
 Mr. Alcott. You suffer from evils that were done before 
 you were born. Your diseases were caused not by your parents, 
 perhaps, for they may be suffering from diseases received from 
 others. You may be doing something now which may influence 
 the health of others after you are dead. The evils of no kind of 
 self-indulgence end with one’s self. I have known families where 
 
NOTES. 
 
 223 
 
 diseases have descended for generations. Blindness is apt to de¬ 
 scend, and to appear every other generation. 
 
 Note 72, Page 51. 
 
 A 
 
 Mr. Alcott. Do you think she was favored more than 
 every mother has been ? 
 
 Charles. Yes; to have such a good child as Jesus. 
 
 Mr. Alcott. Do you think it came from herself that she 
 was so favored ? 
 
 Martha. She must be a good mother to have a good child. 
 Franklin. Yes; because the evil goes from generation to 
 generation. 
 
 Mr. Alcott. Might all mothers be as much favored? 
 Charles. Yes; for all babies’ spirits are perfectly good. 
 
 Note 73, Page 51. 
 
 (Mr. Alcott here repeated this question.) 
 
 Charles. Power over Spirit. 
 
 Mr. Alcott. Such power as Napoleon’s? 
 
 Charles. No; that was power over men’s bodies. But 
 Jesus had both. 
 
 Mr. Alcott. Those who only aim at the material lose the 
 spiritual. Those who aim at the spiritual attain both. 
 
 Note 74, Page 51. 
 
 Mr. Alcott. How do you know that the spirit is eternal, 
 immortal ? 
 
 Charles. Because it is invisible and belongs to God. 
 
 M r. Alcott. From what does it take its immortality ? 
 Franklin. From good Spirit, from God. 
 
 Mr. Alcott. And from the Human Spirit, which is ever 
 living, and has its Life in itself.* 
 
 * Restored by the Editor. 
 
 Note 75, Page 52. 
 
 Mr. Alcott. How should you think a mother would feel, when she knew 
 she was to have a child ? 
 
 Charles. I should think she would feel holy and happy. 
 
CONVERSATION VII. 
 
 Note 76, Page 56. 
 
 (Here Mr. Alcott ashed about the expressions of joy , and all 
 the children told how they felt at meeting friends; and 
 Charles said- that we did not know what to do when we 
 were joyful.) 
 
 Mr. Alcott. We feel as if something was done to us. 
 Where does joy come from ? 
 
 Charles. From the heart. 
 
 Mr. Alcott. How does it come into the heart? 
 
 Charles. From the Spirit. 
 
 Mr. Alcott. What is meant by the word quicken? 
 
 Charles. Enliven — you say “quickening ray.” 
 
 Mr. Alcott. Yes, and we say, “ the quick and the dead.” 
 Jesus quickened men. Joy quickens the heart. When Mary’s 
 salutation sounded on Elizabeth’s ear, she felt that the child 
 promised was hers. It was quickened into being. This always 
 takes place some time before a child is born. 
 
 Note 77, Page 56. 
 
 Mr. Alcott. Were your mothers the mothers of God’s 
 children ? 
 
 Charles. I am not God’s son, but we all belong to him. I 
 am naughty. 
 
 Mr. Alcott. When you were born, I mean. 
 
 (Most of them rose, but Charles jiersisted he was not.) 
 
 Samuel R. I am not, now. 
 
 M r. Alcott. Do you never think of God as your Father? 
 When you say the Lord’s prayer, and say “ our Father,” do you 
 not think of him as your Father ? 
 
NOTES. 
 
 225 
 
 Charles. Yes; I am my father’s son, and Jesus was God’s 
 Son. 
 
 Mk. Alcott. I know we have an earthly father; but did 
 your earthly father make your soul? 
 
 Charles. No; God made my body and soul too, and gave 
 me to my father and mother. 
 
 George K. Jesus was the only good Son. 
 
 Mr. Alcott. Are all the bad sons the sons of earthly pa¬ 
 rents ? 
 
 George K. All our goodness is the son of God, and the bad-, 
 ness is not the son of God. 
 
 Note 78, Page 56. 
 
 Mr. A lcott. What does blessedness mean ? 
 
 Andrew. To be good. 
 
 Charles. To have good done to you. 
 
 Mr. Alcott. Through which part of us does God bless us ? 
 
 Andrew. Through our spirits. 
 
 Mr. Alcott. Do you ever feel blessed ? 
 
 Andrew. No. 
 
 George and Emma. Yes ; when we have done right. 
 
 Charles. Yes; when I think of my parents, and the good 
 house I have to live in, and my clothes, and the good school I 
 go to. 
 
 Mr. Alcott. These are blessings ; but go farther inward — 
 blessedness is within you. 
 
 Charles. I don’t think that doing right blesses us. It is 
 our duty to do light. My conscience never blessed me, but 
 sometimes lets me receive blessings ; but they come from God 
 afterwards. 
 
 Mr. Alcott. Is not God always ready to bless? Does not 
 being blessed depend on you ? 
 
 Charles. Perhaps it does; but the blessing is something 
 else than being prepared for it. 
 
 Mr. Alcott. • Do you carry your heart into every thing ? 
 
 Charles. I never knew any body but Jesus whose heart 
 went into every thing. 
 
226 
 
 NOTES. 
 
 Mr. Alcott. Did you never feel repose, quiet, as if you 
 were living in God ? 
 
 Charles. No; because I am always wanting something. 
 
 Mr. Alcott. But were your heart in what you did, you 
 would feel this repose, this blessedness. 
 
 Note 79, Page 57. 
 
 Mr. Alcott. If you want love, what must you do ? 
 
 Charles. You must begin and love.* 
 
 Note 80, Page 58. 
 
 Emma. It does not mean that you can magnify God himself, 
 but every body, when they do right, makes God seem greater to 
 themselves. 
 
 Charles. I think as our spirits are a part of God, when we 
 do right we magnify God. 
 
 * Restored, by Ike Editor. 
 
 Mr. Alcott. Love begets love, ar.d is not a baby love made flesh and 
 shaped to the eyes ? Love forms babies. 
 
 Could bad passions make the soul of a baby ? 
 
 Charles. Bad people have children. 
 
 Mr. Alcott, But would not the children be better if their parents were 
 better ? 
 
 Charles. Yes ; after they were born and could follow their example. 
 
 George K. I think that the baby’s goodness has something to do with the 
 goodness of the father and mother, and their badness makes its badness. 
 
 Samuel It. I don’t think there are any bad babies. 
 
 Mr. Alcott. IS'o had spirits ; but if the spirits are surrounded with bodies 
 diseased, do you think they have as good chance to be immediately good? 
 
 Charles. Oh no 3 I think the spirit will not have near so good a chance 
 if it has a bad body. 
 
 Mr. Alcott. Suppose you want to have a beautiful flower 5 you have the 
 seed and you want 10 plant it; do you think nothing of the soil in which it is 
 to grow ? rlo you not till your flower pot with the finest, freshest soil, and put 
 it in the sun-shine ? 
 
 Charles. Yes ; and water it and tend it, and watch over it very carefully. 
 
 Mr. Alcott. And do you not think it is equally important in what soil a 
 soul is planted ? 
 
 Pevcril. Yes. 
 
 Mr. Alcott. The parents have much to do in regard to the body of a 
 child. God helps, as be does about the rose seed. The Body is the Soil of 
 the Soul. 
 
NOTES. 
 
 227 
 
 Note 81, Page 58. 
 
 Charles. The Catholics call her Blessed Virgin all the 
 time, so that is fulfilled. 
 
 Mr. Alcott. Is your mother blessed ? 
 
 Charles. No ; not to have such a son. 
 
 Mr. Alcott. I do not ask whether the son is worthy of 
 her, but whether she is worthy to have a son. 
 
 Charles. She would not be very worthy, if she was not 
 worthy to have me. 
 
 Mr. Alcott. All mothers might be blessed. 
 
 Note 82, Page 59. 
 
 George. I should think she would have wanted to see her 
 husband. 
 
 Mr. Alcott. Have any of you more to say about this visit 
 of Mary’s ? 
 
 (Some conversation ensued about her age, and it was observed 
 that she probably was very young.) 
 
CONVERSATION VIII. 
 
 Note 83, Page 62. 
 
 (Here Charles changed his picture, and supposed John dress¬ 
 ed in a camel's hairy hide, with his tail for a belt.) 
 
 Mr. Alcott. You make him quite a savage. Who was 
 John the Baptist like ? 
 
 Charles. Dr. Graham. 
 
 Note 84, Page 62. 
 
 Mr. Alcott. Do any of you think your mothers had visions 
 of you ? 
 
 (Several.)* 
 
 * Restored, by the Editor. 
 
 Note 85, Page 63. 
 
 Mr. Alcott. And now I don’t want you to speak ; but to hold up your 
 hands, if you have ever heard any disagreeable or vulgar things about birth. 
 (None raised hands.). 
 
 Men have been brought before Courts of Justice for saying vulgar things 
 about the birth of Christ; and all birth is sacred as Jesus Christ’s. And 
 1 have heard of children saying very profane things about it; and have 
 heard fathers and mothers do so. I hope that none of us will ever violate the 
 Bacredness of this subject. 
 
 Note 86 , Page 63. 
 
 7 * 
 
 Mr. Alcott. Edward B., it seems, had some profane notions of birth, con 
 nected with some physiological facts ; but they were corrected here. Did you 
 ever hear this line, 
 
 “ The throe of suffering is the birth of bliss ”? 
 
 George K. Yes; it means that l.ove, and Joy, and Faith, lead you to 
 have suffering, which makes more happiness for you. 
 
NOTES. 
 
 229 
 
 Note 87 , Page 64. 
 
 (Here Mr. Alcott asked if every child was not a gift of God. 
 They assented , and then there was some conversation upon 
 names, and their own names were traced.) 
 
 Note 88, Page 65. 
 
 Charles. Why in a hill country more than any where 
 else ? 
 
 George K. Because they see more and have more imagin¬ 
 ation. 
 
 Nathan. One can’t have imagination in a city. 
 
 Charles. Some country fellows are very stupid. 
 
 Mr. Alcott. That is true ; but still the country affords 
 advantages which the city does not. Should you not like to have 
 more mountains and valleys and streams about Boston ? 
 Andrew. Yes ; a great many more. 
 
 (Mr. Alcott spoke of the effect of the Ocean on himself, seen 
 first, when he was twelve years old.) 
 
 Note 89, Page 65. 
 
 Mr. Alcott. Does the Lord visit his people now ? 
 Charles. Yes; in little babies. 
 
 Mr. Alcott. Yes; you have the thought. And a mother suffers when 
 she has a child. When she is going to have a child, she gives up her body to 
 God, and he works upon it, in a mysterious way, and with her aid, brings forth 
 the Child’s Spirit in a little Body of its own, and when it has come, she is 
 blissful. But I have known some mothers who are so timid that they are not 
 willing to bear the pain ; they fight against God, and suffer much more. 
 
 Charles. I should think it ought to be the father, he is so much stronger. 
 
 Mr. Alcott. He suffers because it is his part to see the suffering in order 
 to relieve it. But it is thought, and with good reason, that if there wero no 
 wrong doing there would be no suffering attending this mysterious act. When 
 Adam and Eve did wrong, it was said that Adam should earn bread by the 
 sweat of his brow, and Eve have pain in bringing her children into the world. 
 We never hear of trees groaning to put forth their leaves. 
 
 Charles. They have no power to do wrong. 
 
 Mr. Alcott. True ; God only gives them power to put forth, and they do 
 it without pain. A rose has no pain in being born. 
 
 20 
 
 VOL. I. 
 
230 
 
 NOTES. 
 
 Mr. Alcott. Every one is a visiter on the Earth from the 
 Lord. I hope you will all be pleasant visiters. Some visiters 
 are very unpleasant; they do not like what is given them to 
 eat and drink; they do not like the beds they lie on. Do you 
 think a drunkard is a pleasant visiter ? Is he doing what he is 
 sent to do ? 
 
 (They all laughed.) 
 
 Emma. I am not a very pleasant visiter, but I have a very 
 pleasant visit. 
 
 Note 90, Page 65. 
 
 » • 
 
 Mr. Alcott. How many of you are redeemed ? 
 
 Nathan. I am not quite, but almost. 
 
 Note 91, Page 65. 
 
 (Here Mr. Alcott repeated that to speak of God without 
 having a holy feeling was profanity; but an oath in a 
 Court of Justice was sacred. It was speaking of God 
 seriously, with a holy feeling.) 
 
 Note 92, Page 66. 
 
 Mr. Alcott. Tell me what the shadow of death means. 
 
 Would there be any shadow without light ? 
 
 Which was made first, light or darkness? 
 
 Charles. Darkness. It seems to me that there was dark¬ 
 ness first; I can’t think otherwise. 
 
 Mr. Alcott. Is darkness real, positive ? I thought dark¬ 
 ness was the shadow of light. What if the sun should be put 
 out ? 
 
 Andrew. Then there would be darkness. 
 
 Nathan. When there is darkness we would not know it if 
 light had not been first. 
 
 Mr. Alcott. Which of you think light came first? If 
 light made the darkness, then if there had been no light there 
 would have been no darkness. When the light goes out of this 
 room does any thing come in ? 
 
NOTES. 
 
 231 
 
 Charles. Yes ; darkness comes in. 
 
 Mr. Alcott. Nothing comes in; and I cannot conceive of 
 there not being light. Darkness is the absence of light to our 
 external senses. 
 
CONVERSATION IX. 
 
 Note 93, Page 68. 
 
 (Here Mr. Alcott asked if there was any thing to be said on 
 Josiah's idea.) 
 
 Nathan. I think Jesus was good at first, body and all, and 
 he made the body better while he lived. 
 
 Mr. Alcott. Yes; I know that some of you thought that 
 Jesus was so good that his body went to heaven. 
 
 George K. I don’t think there was any naughtiness in him, 
 or in any babies, but when they do wrong it comes, and they 
 repent, and are born again. 
 
 Mr. Alcott. Does Repentance make the body perfect 
 again? Temperance would keep it good.* 
 
 * Restored by the Editor. 
 
 Mr. Alcott. I want to ask you about Josiah’s idea, which is, that the 
 body is made out of the naughtiness of other people. 
 
 Andrew. I can’t think that it takes the naughtiness away from other 
 people, because it is all good at first. 
 
 Martha. I think just as Andrew does. 
 
 Charles. I don’t see what Josiah means. 
 
 Samuel R. I don’t think bodies are either bad or good. 
 
 Nathan. It don’t take the bad away from othei people, but gets bad itself. 
 
 Mr. Alcott. What is birth ? 
 
 Charles. Putting the spirit into a body ; having tire body put round the 
 spirit. 
 
 Mr. Alcott. Gut where is the body taken from ? 
 
 Charles. I don’t know. 
 
 George B. I think people get bad, and when they get bad they throw 
 away their goodness, and God takes the goodness and makes it up into little 
 babies. 
 
 Nathan. God makes the body and does not put any goodness into it, and 
 then the spirit comes and makes the body better. 
 
 Mr. Alcott. I want all of you to account for the origin of the body. How 
 is the body made, Charles, what does it come from ? 
 
NOTES. 
 
 238 
 
 Note 94, Page 68. 
 
 Mr. Alcott. Suppose you knew all that happened before 
 you were born, and all the interest God took in it, and all that 
 the angels took in it; do you think you should have known any 
 thing as wonderful as these things ? 
 
 Charles. I don’t think near so much would happen. 
 
 Mr. Alcott. Who knows but the same wonders are going 
 on in every case of birth, and that we are mistaken in suppos¬ 
 ing that this account of birth belonged to Jesus alone, rather than 
 was an emblem of all birth ? 
 
 Emma. I think the outward facts were different, because 
 he was born in a different place and under different circum¬ 
 stances ; but there was no other difference. 
 
 Nathan. I don’t think they all felt the same when I was 
 born as when Jesus Christ was, because I am not as good as 
 Jesus was, 
 
 Mr. Alcott. All may rise, who think with Emma, that 
 some outward circumstances were different. 
 
 (All rose.) 
 
 Charles. I should think Mary would feel rather more, 
 because she knew what a great son she was going to have. 
 
 Mr. Alcott. Perhaps it was Mary’s Idea that she was 
 going to have a Saviour in her son ; and her faith in the thought, 
 that brought this message to her, made him what he was, or 
 helped to do so, together with Joseph’s constancy to her. 
 
 Charles. I don’t know any better way to say, than the old way in the 
 Bible, that it was made out of the dust. 
 
 Mr. Alcott. Which is as much as to say you have no opinion at all of 
 your own, 
 
 George K. It is a spirit coming into the body. God makes the body. 
 The spirit always was. It was not made at that time. When you do wrong 
 and repent, you are born again. 
 
 Mr. Alcott. 1 will now tell you what I think. The spirit makes the 
 body just as the rose throws out the rose leaves. I cannot tell you how the 
 rose leaves come out of the rose. But 1 think the spirit thiows the body out. 
 The body is the outside of the spirit — the spirit made visible. I don’t think 
 God made my spirit and then my body, and brought them together, but I think 
 that God makes my soul, and my soul all the time makes my body, just as 
 
 something in the rose seed makes the rose leaves. 
 
 
 'V* 
 
 20* 
 
 
284 
 
 NOTES. 
 
 Charles. I don’t think it is so, because it says, Joseph was 
 going to put off Mary. 
 
 Mr. Alcott. But he did not put her off. 
 
 Charles. Because an angel came to him in a dream. 
 
 Mr Alcott. And he trusted in the inward thought and 
 feeling of his dream. Suppose your parents had thought, before 
 you were born, that you were to be a Reformer, and had kept 
 this thought unwaveringly uppermost, and their friends had 
 sympathized with them in this, and all circumstances had been 
 arranged in reference to it ? 
 
 Charles. I do not think I should have been a Messiah. 
 
 Note 95, Page 68. 
 
 Mr. Alcott. Frank is very decided; he tells what God 
 ought to do ; he thinks God does wrong, for he does not see the 
 spiritual fact. 
 
 Note 96, Page 69. 
 
 [Here Mr. Alcott spoke of the Maternal Sense, and made it 
 one with the Maternal Love that watches over infancy like 
 a second Providence — God made visible to protect; and 
 asked them if they felt differently towards their fathers 
 and mothers. JYone thought they loved one better than 
 the other; but some said they felt differently. Charles, 
 and JVathan, and others, said they felt exactly alike about 
 them.) 
 
 Mr. Alcott. How' do you know, Charles, which you are 
 feeling about ? 
 
 Charles. I know which I am thinking about. I feel about 
 them exactly alike. 
 
 Note 97, Page 70. 
 
 George K. I don’t think so much about dinner as I did then. 
 
 Mr. Alcott. Do you think Jesus thought about his dinner ? 
 
 Nathan. I don’t think he cared about it much ; he eat w T hat 
 was given to him. 
 
NOTES. 
 
 235 
 
 Note 98, Page 70. 
 
 (Here Mr. Alcott repeated the question, and all expressed 
 the Idea that the poor were happier than the rich — why?) 
 
 Charles. Because they have not so many chances, and 
 anxieties, and do not have to think about so many bills. 
 
 George K. The poor are not tempted so much to do wrong. 
 
 Emma. I think Ihe rich can be as happy as the poor. 
 
 Mr. Alcott. Those, who think neither riches nor poverty 
 make happiness, may stand up. 
 
 (All rose.) 
 
 What does happiness depend on ? 
 
 Charles. On the state of mind. 
 
 Mr. Alcott. Name the state of mind. 
 
 Samuel R. Conscience must be at peace. 
 
 Mr. Alcott. Happiness depends on the state of mind first, 
 and secondly on the use we make of it. But should you go out 
 in the street and ask people as you meet them, thus — Man! 
 are riches essential to happiness ? Certainly, he would say. 
 Madam ! are riches essential to happiness ? Why, how can you 
 ask such a question ! Boy ! do you think riches essential to hap¬ 
 piness ? Oh yes!—how could I have good dinners and rich 
 clothes, without riches ? 
 
 I am very glad that you, so early in life, have learnt the true 
 view of this subject. And now I want each of you to ask your¬ 
 selves this, — Are my father and mother spiritual persons — 
 are they devoted to the culture of their own and other people’s 
 spirits, as much as they should be, or do they care more than 1 
 wish about outward things ? I do not wish you to tell me. 
 
 Nathan. I am sure I don’t know. 
 
 (JYone of the rest answered.) 
 
 Note 99, Page 71. 
 
 (Here most of them confirmed the old idea.) 
 
 Emma. Mr. Alcott, I always think of all angels looking like 
 Jesus Christ. 
 
236 
 
 NOTES. 
 
 Note 100, Page 71. 
 
 Mr. Alcott. Is God with you ? 
 
 Martha. I think “God with us” means that we have 
 Spirit, and God is in our spirit. 
 
 Andrew. God is in our Conscience. 
 
 Mr. Alcott. Does God come to every Parent when the 
 Baby comes? 
 
 {Most rose.) 
 
 How many of you have lost the God you brought with you ? Do 
 those that sit around me now, have as much of God in them as 
 they would have had ? 
 
 (./Vb answer.) 
 
 Is God with us when we walk out and see the ocean, and moun¬ 
 tains, and streams ? 
 
 {All assented.) 
 
 God is with us even in our passion; we take his strength to 
 destroy ourselves; we turn God round against himself. 
 
 Note 101, Page 72. 
 
 Martha. I think Jesus is Godlike. 
 
 Charles. I think he is God. 
 
 Mr. Alcott. Who think Jesus is Godlike ? 
 
 {All rose.) 
 
 Who think Jesus is God ? 
 
 {Martha, JYathan, and George K. sat down.) 
 
 You, who are standing, think Jesus is Godlike and God also ? 
 George Iv. I think he is only Godlike. 
 
 Note 102, Page 73. 
 
 Mr. Alcott. What is the most striking fact that proves God 
 is with us ? 
 
 Emma. God is with us, because he speaks to us through our 
 Conscience. 
 
 Note 103, Page 73. 
 
 Mr. Alcott. All may rise who think there is any sense in 
 which the body is God. 
 
NOTES. 
 
 237 
 
 (A r o one rose.) 
 
 All may rise who think there is no sense in which that can be 
 said. 
 
 (All rose.) 
 
 I think there is a sense in which the body may be called God. 
 Charles. I wish you would explain how. 
 
 Mr. Alcott. I cannot, because you cannot look through 
 Physiology; and the language is liable to misconstruction. 
 George spoke very well, when he called it God’s work. 
 
CONVERSATION X. 
 
 Note 104, Page 79. 
 
 (Here the children, who, during the above pictures had 
 evinced the most lively pleasure, and occasionally had 
 added circumstances to the various pictures, ( George K., 
 for instance, giving the shepherds a dog,) evinced the most 
 lively disgust, and said, “ no, no ! ” Some stopped their 
 ears, and would not hear any more. Mr. Alcott said, 
 You judge William too quickly ; let me read the rest. But 
 even after he had, they were not satisfied.) 
 
 George K. Let him have the rags if he wants them, but at 
 least let them be clean. 
 
 Note 105, Page 82. 
 
 Charges. Envy is an inward fire. 
 
 Note 106, Page 82. 
 
 Mr. Alcott. Now you may tell what Jesus came to save 
 us from ? 
 
 Francis. From wickedness. 
 
 Mr. Alcott. What kind of wickedness ? 
 
 Charles. From anger. 
 
 Nathan. From lying. 
 
 Mr. Alcott. Why not from eating too much, drinking too 
 much, getting angry ? 
 
 Andrew. Keeping us from cheating, swearing. 
 
 Charles. In one word, from punishment. 
 
 Note 107, Page 83. 
 
 Mr. Alcott. Can any of you bring peace on earth and good 
 will to men ? 
 
 George K. Yes ; by our example. 
 
NOTES. 
 
 239 
 
 Note 108, Page 84. 
 
 Mr. Alcott. Was there joy in heaven when you were 
 born ? 
 
 Nathan. There was some, but not so much as when Jesus 
 was born. 
 
 Mr. Alcott. Who think birth is a time for joy in heaven 
 and earth ? * 
 
 (All rose.) 
 
 It says, also, that there is joy in heaven when a sinner repents, 
 and you say, George, that it is the new birth. Repentance makes 
 us to be born over. 
 
 George K. Yes. 
 
 Mr. Alcott. What has been the subject, to-day? 
 
 Andrew. Spirits taking on a body. 
 
 Mr. Alcott. Yes ; the Soul’s birth to the eyes. The eyes 
 double our souls. The senses double our vision. They reveal 
 the Soul’s shape, as figured in a body of flesh. 
 
CONVERSATION XI, 
 
 r ~ 
 
 Note 109, Page 87. 
 
 (Here Mr. Alcott ashed what they had to say on the rite of 
 Christening ; and asked what the baptism of a child meant 
 to them. He then described the rite as administered in 
 different churches.) 
 
 Charles. I should think it meant to purify; hut the child 
 is too young to be purified, unless it represents that it must con¬ 
 tinue pure. 
 
 Nathan. It is to show there is purity in the child. 
 
 Mr. Alcott. Water is the grand purifier of all outward 
 things. If there was no water in the world, we should all decay 
 and corrupt. V T hat should you think would be the effect on pa¬ 
 rents of seeing their children sprinkled with water ? Should you 
 think there would be any good effect ? 
 
 Charles. It shows the parents how to keep their children 
 pure. 
 
 Mr. Alcott. In some churches the parents promise to 
 bring up the child in a Christian way. And when-there are no 
 parents, there are other persons who promise, which are called 
 god-parents. In some churches there is no Christening of child¬ 
 ren, but grown people only are baptized by being plunged into 
 the water by the minister. 
 
 Charles. Yes; I once saw twenty-five people immersed at 
 the same time. 
 
 Mr. Alcott. Water purifies the body, and is an emblem 
 of the Soul’s being purified from inordinate appetites and pas¬ 
 sions. 
 
 Note 110, Page 90. 
 
 Mr. Alcott. How many think impatience a sin now ? 
 {Almost all.) 
 
NOTES. 
 
 241 
 
 Who of you are frequently guilty of that sin ? 
 
 {All rose but one.) 
 
 How many think that if you could master impatience, you could 
 master all other sins ? 
 
 {All but George B.) 
 
 Does not almost all sin begin in impatience ? impatience leads to 
 worrying, to anger, and anger to hard words, and hard words to 
 blows. 
 
 George K. Yes ; but it would not master appetite. 
 
 Mr. Alcott. Is there not a good deal of impatience in the 
 appetites, when they want their dinner ? What is the opposite of 
 impatience ? 
 
 Charles. Patience is the opposite of impatience. 
 
 Mr. Alcott. Who think Jesus Christ was patient always ? 
 
 (All held up hands.) 
 
 What word means a state of mind above all trouble ? 
 
 Charles. Patience. 
 
 Mr. Alcott. Including patience — God has it. Only think 
 of God getting in a passion! 
 
 Nathan. God would not be God if he was in a passion. 
 
 Mr. Alcott. Are you like God when you do ? 
 
 Francis. Not the least like God. 
 
 Mr. Alcott. I must tell you the word I mean, — Repose. 
 People that have repose are less troubled about outward things. 
 They look down on the world as God does. The greatest Souls 
 are full of repose. 
 
 Note 111, Page 90. 
 
 Charles. I have changed my opinion now. 
 
 Note 112, Page 90. 
 
 Mr. Alcott. Do you labor to keep your patience, to take 
 things kindly ? 
 
 Francis. I do some. 
 
 Mr. Alcott. How many of you have improved in bearing 
 disagreeable things, have tempers better than they were several 
 years ago ? 
 
 (Most stood up.) 
 
 VOL. I. 21 
 
242 
 
 NOTES. 
 
 Note 113, Page 91. 
 
 Samuel R. Jesus meant to teach us not to mind the body’s 
 pain. 
 
 Charles. It is of small consequence, when the body is 
 hurt to make the spirit better. 
 
 Mr. Alcott. Do you suppose that he was conscious at this 
 time, and intended to set an example ? 
 
 (All.) 
 
 And you think, Charles, that pain is of no consequence, if it makes 
 us better. People who suffer the most are often the best. People 
 who suffer least do not know much. Can you name any suffer¬ 
 ing that has made you better ? 
 
 Charles. When I have been punished and my body has 
 been hurt, as when you punish me on the hand. But when I 
 punish you I feel worse, because I know that you have done 
 nothing wrong, and I have nothing to feel angry about, as you 
 have all the bodily part, and I had rather be punished some 
 other way any time. 
 
 Mr. Alcott. As many of the rest of you, as have felt a 
 great deal more when they have punished me, than when pun¬ 
 ished themselves, may rise. 
 
 (All who had been so punished rose.) 
 
 When one person gives himself up to be punished by another, 
 what do you call it ? 
 
 Several. Self-sacrifice. 
 
 Mr. Alcott. And perhaps circumcision is an emblem of 
 self-sacrifice. 
 
 Note 114, Page 91. 
 
 Mr. Alcott. What is the Holy Ghost ? 
 
 Nathan. I don’t think it ought to be called God’s Ghost, 
 but Spirit. 
 
 Mr. Alcott. How does the Holy Spirit work? 
 
 Nathan. In our body. 
 
 Mr. Alcott. How does it get into the body? 
 
 Nathan. Through our mind. 
 
 Charles. It means good spirit. 
 
 Mr. Alcott. Have any of you ever felt the Holy Ghost 
 influencing you, and when ? 
 
NOTES. 
 
 243 
 
 Nathan. When I obey my father and mother. 
 
 Mr. Alcott. In what does it act? 
 
 George K. In Conscience. 
 
 Nathan. In all our faculties. 
 
 Charles. Conscience told Simeon it was Jesus. 
 
 Mr. Alcott. I asked if any of you had felt the influence 
 of the Holy Spirit. 
 
 Frank. Yes. 
 
 (Others held up hands.) 
 
 Mr. Alcott. Now I want to know whether you have been 
 ever conscious of something working in you which you think 
 was the Holy Spirit. 
 
 Franklin. I did once. 
 
 Mr. Alcott. I should like an instance. If you have ever 
 felt something which illuminates, enlightens, presses you on — 
 something you cannot resist — when every thing was clearer — 
 when it seemed as if now the whole truth was found. It did not 
 seem yourself. 
 
 (JVo one gave an instance .) 
 
 What is the best name for this feeling, this illumination ? 
 
 Charles. Is it the supernatural ? 
 
 Mr. Alcott. The supernatural is in it. 
 
 Charles. Is it Revelation ? 
 
 Mr. Alcott. Revelation is in it. 
 
 Nathan. Is it belief? 
 
 Mr. Alcott. Belief is only in the head. 
 
 Charles. Religion. 
 
 Mr. Alcott. Did you ever hear the word Inspiration ? In¬ 
 spire means to breathe in. God acts from the other side in inspir¬ 
 ing you. A great many people go outward to find God. 
 
 Nathan. God inspires by outward things. 
 
 Mr. Alcott. In looking at the Beautiful, without, we see 
 signs of the inward, and God inspires us. 
 
 Note 115, Page 91. 
 
 Mr. Alcott. Do you think that those who looked on the 
 sufferings of Jesus found out what was in themselves? 
 
 (No answer.) 
 
244 
 
 NOTES. 
 
 What did Simeon mean by the sword ? 
 
 Charles. To see Jesus so much hurt pierced Mary. 
 
 Mr. Alcott. How does a mother feel when her child is 
 hurt ? Think of your mothers. 
 
 Charles. Once I was very much hurt, and my mother 
 never likes to see the scar, it makes her feel so. 
 
 Mr. Alcott. The Maternal Sentiment. 
 
CONVERSATION XII. 
 
 Note 116, Page 94. 
 
 Nathan. I thought the star was John’s spirit before it was 
 born. 
 
 Note 117, Page 96. 
 
 Mr. Alcott. Why did I check Josiali ? 
 
 Francis. Because there was not time. 
 
 Charles. Because he was going into outward things so 
 much. 
 
 Note 118, Page 98. 
 
 Mr. Alcott. How many of you feel that the wrong things 
 you do come into your dreams and punish you ? Such may rise. 
 (Some rose.) 
 
 Such of you as have been rewarded in your sleep may rise. 
 (Some.) 
 
 How were you rewarded ? 
 
 Some. I thought of pleasures to come. 
 
 Mr. Alcott. What sort of pleasures, — outward? Are 
 good people rewarded by outward pleasures? 
 
 Several. No. 
 
 Mr, Alcott. What is one of the inward rewards? Is a 
 mother’s love inward ? And do you dream of her smiling face 
 when you do right ? 
 
 One. Yes. 
 
 Mr. Alcott. We may dream fancy things, but I am not 
 talking of these all this while, but of conscience dreams; con¬ 
 science dreams are worth something; sense dreams, nothing. 
 
 21* 
 
246 
 
 NOTES. 
 
 Note 119, Page 99. 
 
 Mr. Alcott. Why should this star be in the East? 
 Charles. Because there the sun rises. 
 
 Mr. Alcott. Why does the sun rise in the East. 
 
 (No answer.) 
 
 What is sun rising an emblem of? 
 
 (After a while he added,) 
 
 What is that act called, which brings forth the Spirit to the eyes ? 
 Charles. Birth. 
 
 Mr. Alcott. What is the spirit born from ? 
 
 Charles. From Spirit, from God. 
 
 Mr. Alcott. Then is not the East the emblem of God? 
 and whefe should Wise Men come from, if not from the East? 
 Wisdom comes from the birth-place of light and life. The star 
 was an emblem of Holiness. Some of the light came down and 
 stood over the place where the child was. Is not the Soul a 
 spiritual star which glitters out at the eyes ? 
 
 Note 120, Page 100. 
 
 Mr. Alcott. Can you find out any thing by the shape of 
 the head ? 
 
 Samuel R. I think we can somewhat. 
 
 Charles. I don’t think it can be trusted, 
 
 Mr. Alcott. When you see a man with a low forehead, 
 what do you think about him before you hear him speak ? 
 Charles. I judge more by the face. 
 
 Mr. Alcott. I think there is more to be learnt by the face. 
 Samuel R. Phrenologists often come pretty near. 
 Charles. They only guess. 
 
 Mr. Alcott. It is a beautiful system of guess work, at 
 least. But what is Nature the phrenology of? 
 
 Nathan. The Phrenology of Spirit. 
 
 Charles. I don’t see why you should call it Phrenology. 
 Mr. Alcott. Its objects are signs of mind. 
 
 Charles. I think you can judge best of men by what they 
 say, if they speak the truth. 
 
 Emma. I think we can judge by actions best. 
 
 Mr. Alcott. Yes; words are deceptive signs; and actions 
 sometimes tell lies. 
 
NOTES. 
 
 247 
 
 Note 121, Page 102. 
 
 Mr. Alcott. Are there any Child-Worshippers now — any 
 Wise Men now that worship children ? 
 
 Emma. I think they worship what is spiritual and Godlike in 
 in them. 
 
 Mr. Alcott. In all children as in Jesus? 
 
 Emma. Wes; except that they do not give gifts. They wor¬ 
 ship by feeling. 
 
 Mr. Alcott. We should have the same feeling when we 
 see a pure child as when we feel God within us. What if every 
 body worshipped children, would it not be a different world from 
 what it is now ? How would it be ? 
 
 Charles. Why they would worship little babies. 
 
 Emma. It would be different from what it is now. 
 
 Mr. Alcott. And if they began worshipping little babies, 
 and went on worshipping, and, bye and bye, the babies joined in, 
 what would be worshipped ? 
 
 Some. Spirit. 
 
 Mr. Alcott. If we do not worship our babies, whom we 
 have seen, how shall we worship God whom we have not seen? 
 Have any of you been worshipped ? 
 
 Francis. Only by our mothers. 
 
 Note 122, Page 102. 
 
 Mr. Alcott. Did you ever see that face spoiled ? 
 
 (Some assented.) 
 
 How long does it take to spoil a face ? 
 
 Charles. About a year. 
 
 Mr. Alcott. How many keep their spiritual faces ? 
 
 Charles. Why, I never saw more than twelve babies, and I 
 cannot say; but it takes a good while to get the good out of them, 
 by letting them eat and drink too much. 
 
 Mr. Alcott. And then what changes take place? 
 
 Francis. They begin to look dull. 
 
 Mr. Alcott. And the brow comes down, and the head 
 grows out back, instead of growing high towards heaven, and the 
 hands begin to scratch, and there is quarrelling. 
 
248 
 
 NOTES. 
 
 Charles. Mr. Alcott, I think if people would only wash 
 their children’s faces! When I was coining to school I saw a 
 little child, whose face seemed to be struggling with the dirt, as 
 if it did not know what to do. 
 
 Mr. Alcott. Yes; and don’t you think it felt there was 
 something wrong ? What’s the matter ? it seemed to say — why 
 can’t I do as I used to do: why am I not free ? How many of 
 your faces are what they ought to be ? How many have too 
 much behind — their faculties are doing faculties, not thinking 
 faculties — like a ship without any steerer. 
 
 Charles. There’s Phrenology again ! 
 
 Note 123, Page 103. 
 
 (Here Mr. Alcott asked some more questions of the same 
 kind, and when the children acknowledged the Souls in 
 their brothers and sisters, asked them if they ever struck 
 them, or looked cross, and which they thought most of, their 
 Souls or Bodies.) 
 
CONVERSATION XIII. 
 
 Note 124, Page 104. 
 
 {Here Mr. Alcott asked, how many of them thought that by . 
 studying the stars they would learn their own fate. He 
 described casting horoscopes, and said some people still 
 believed in astrology, yet now people studied their babies’ 
 horoscopes in their own characters.) 
 
 Note 125, Page 104. 
 
 Mr. Ai.cott. What was the ether kind of wisdom ? 
 Martha. Spiritual. 
 
 Mr. Alcott. Which world do you study for that kind of 
 wisdom ? 
 
 Francis. The inward world. 
 
 Emma. Because the inward world includes the outward. 
 
 Mr. Alcott. Which makes us wisest ? 
 
 Francis. The spiritual. 
 
 Charles. Both. 
 
 Mr. Alcott. Yes; both are desirable. 
 
 Note 126, Page 109. 
 
 Mr. Alcott. What was the feeling that filled Herod ? 
 Have you any feeling within you, which, carried out, would lead 
 to such an act ? 
 
 George K. Anger. 
 
 Charles. Revenge — madness. 
 
 Mr. Alcott. Not the madness of insanity. 
 
 Andrew. Passion. 
 
 Herbert. Envy. 
 
 Martha. Hatred. 
 
 Emma, Cruelty, 
 
250 
 
 NOTES. 
 
 Mr. Alcott. Was Herod worse than you, when he was 
 born ? 
 
 (JYone thought so.) 
 
 I ^ 
 
 Note 127, Page 109. 
 
 Mr. Alcott. The stars might have influenced his imagina¬ 
 tion. Superstition makes people cruel. He feared that lie should 
 lose his throne. 
 
 Charles. Why did the soldiers obey him ? 
 
 Mr. Alcott. He was a despot. To disobey him would 
 have been instant death. 
 
 George K. I should rather have died than to have done 
 such a thing. 
 
 Mr. Alcott. Could you expect much moral courage from 
 them ? 
 
 Charles. I should rather they would have destroyed men 
 and women. 
 
 Mr. Alcott. Yes; and soldiers rarely do hurt children. 
 Sometimes they have done so; but the roughest soldier usually 
 respects a mother's feelings. 
 
 Note 128, Page 110. 
 
 Mr. Alcott. Have any of you felt pleasure in seeing others 
 punished when they have troubled you ? 
 
 Charles. I don’t — because I think that if I had not been 
 here, they would not be punished. 
 
 Mr. Alcott. Why do you tell me of the faults of others ? 
 
 Charles. Because I don’t want them to do so to me or to 
 any body else. 
 
 (Mr. Alcott cross-questioned Charles, and he said that he 
 took no pleasure at all in seeing others punished; that 
 as far as they were hurt, he was sorry; that however 
 angry he might he, a hoy's being punished took all his 
 anger away.) 
 
 Samuel R. I sometimes think they deserve it; but I take 
 no pleasure in their punishment. 
 
 Emma. No. 
 
NOTES# 
 
 251 
 
 Martha. I sometimes do, when they have plagued me. 
 
 Mr. Alcott. Do you think Herod had this feeling ? 
 
 Several. He did not think those babies deserved punish¬ 
 ment. 
 
 Mr. Alcott. No; it was selfish love of power. I think 
 Josiah’s reason was, that the dramatic effect took his eye. And 
 that is, I suppose, the reason why people go to hangings. 
 They feel sorry for the man, but they want to see how it is 
 When I was sixteen years old I walked sixteen miles with 
 Dr. Alcott* to see a man hanged ; and when he was thrown off 
 I fainted away. I had no pleasure in it. — And again, at an¬ 
 other time I went to a Prison, and saw the prisoners come up 
 a ladder from below, where they were obliged to sleep. They 
 came up at the point of the bayonet, and were chained and put 
 to their work. 
 
 Emma. I should not want to go to such a place. 
 
 Mr. Alcott. No; I did not get over it for some time. I 
 had no idea of what I was going to see. 
 
 * Editor of the Moral Reformer; House that I Livo in ; The Young Moth¬ 
 er ; and other popular books. 
 
CONVERSATION XIV. 
 
 Note 129, Page 111. 
 
 Mr. Alcott. What do you think Jesus used to do when 
 a boy ? 
 
 {Most of them expressed a difficulty in conceiving him a 
 boy — except when talking in the Temple.) 
 
 Charles. I think of him in his father’s carpenter’s shop 
 making crosses and tombs and such things. And I think he 
 would try to carve out God. 
 
 Recorder. That is the last thing, Charles, that a Jew 
 would think of carving, as it broke the first commandment. 
 
 Mr. Alcott. But you mean, Charles, that he would strive 
 to express an Idea by it. Yes ; it is plain Jesus had something 
 of an Artist’s mind; else his language had not been so pictur¬ 
 esque. He was in Egypt among splendid works of art in his 
 childhood, which perhaps helped out his imagination. Who do 
 you think taught him to read ? 
 
 Franklin. He taught himself. 
 
 Martha. I never thought he learnt any thing from books. 
 
 Emma. I think his mother helped him learn. 
 
 Note 130, Page 113. 
 
 Mr. Alcott. What is God’s business ? 
 
 George K. To do what he wants us — act out. 
 
 Martha. To set good examples. 
 
 Charles. Keeping free from doing wrong; and not giving 
 up to temptation. 
 
 Mr. Alcott. Such of you as think that you have not always 
 been about your father’s business may stand up. 
 
 {All rose.) 
 
NOTES. 
 
 253 
 
 Note 131, Page 115. 
 
 Mr. Alcott. Now I want to know how it was that Jesus 
 knew so much more than others, when he was twelve years old. 
 
 Francis. Because he was a great deal better. 
 
 George K. Because he used his faculties more. 
 
 Mr. Alcott. Suppose you had used your nature, and list¬ 
 ened as Jesus did, like good sons. Josiah thinks God made Jesus 
 think—George seems to think we must live up to Inspiration, 
 or it will not come down to us. 
 
 Mr. Alcott. Why are you not Christs? 
 
 Franklin. Because we are not good enough. 
 
 Mr. Alcott. Might you not have been ? 
 
 (They assented.) 
 
 Might you not have been talking on spiritual subjects now, so 
 as to astonish people as Jesus did the doctors, if you had been 
 faithful to what was in you ? 
 
 (They assented.) 
 
 Note 132, Page 115. 
 
 Mr. Alcott. Does God help you as much as he did Jesus. 
 
 Charles. I think he helps us in proportion — as much as 
 we deserve. 
 
 Mr. Alcott. He offers just as much, but you do not take 
 it. All that think that if you did all you could, God would 
 help you as he did Jesus, may rise. 
 
 (Most rose.) 
 
 What makes the difference ? Is it not a choice of the Will ? 
 
 Note 133, Page 117. 
 
 (Here Mr. Alcott asked for more emblems of growth.) 
 
 Charles. A butterfly coming out of the chrysalis. 
 
 George K. A painter makes a picture and brings out more 
 and more of what he means. 
 
 Francis. A rose coming out of the bud. 
 
 Martha. Leaves coming out of a tree. 
 
 Charles. I have seen a picture of a rose, in which there 
 was a little angel 5 and I can think first of the bud, then the 
 flower, then the angel coming out and flying round. 
 
 22 
 
 VOL. I. 
 
254 
 
 NOTES. 
 
 Note 134, Page 117. 
 
 Mr. Alcott. Do you suppose it possible for children to 
 make remarks which would make their parents better ? 
 
 Francis. I don’t see why they should not. 
 
 Mr. Alcott. Suppose a child is well instructed in spiritual 
 things, and converses on these with his parents, and makes them 
 understand better than they did before, though they had learned 
 these before. 
 
 (One asked , how could that be ?) 
 
 Because the child understands his own nature; which gives him 
 the meaning of all words and all instruction. 
 
 Note 135, Page 118. 
 
 [Here Mr. Alcott said, Perhaps he was not aware that he 
 knew more than they did. He inquired, and listened to 
 what they said, and then answered what was in his mind 
 simply. The children here that listen best, answer best, 
 and some answers given here have surprised people, and 
 they have wondered how young children should understand 
 such things .) 
 
 Emma. I don’t think we know much. 
 
 Mr. Alcott. No; and self-knowledge is not likely to make 
 people vain; but knowledge of rocks and shells and such out¬ 
 ward things often does. 
 
 Emma. I heard that a person said, that he should think we 
 would know too much to say such things as we do. 
 
 Mr. Alcott. I suppose he did not understand what you 
 meant by the things you said. 
 
 Note 136, Page 118. 
 
 Mr. Alcott. Did Jesus go there to teach or to be taught? 
 I have often been taught by what very small children have said ; 
 and astonished at their answers. I think Jesus went there to be 
 taught; but his very questions taught them. Has truth any 
 age ? Is it not always the same in young and old ? Is it not im¬ 
 mortal ? Truth is old. 
 
 Charles. Yes; because it always was. 
 
NOTES. 
 
 255 
 
 Mr. Alcott. And Truth is young; it is perpetually re¬ 
 newing itself. All wisdom is not in grown up people. 
 
 Note 137, Page 120. 
 
 Mr. Alcott. Children are often about their father’s busi¬ 
 ness and parents are so much interested in their own, that they 
 do not know it. Suppose a child is reading a book which in¬ 
 terests its mind very much, and its mother calls it off and says, 
 go and buy me a glass of gin, would that be calling him to or 
 from his father’s business ? And when fathers keep their child¬ 
 ren at work and give them no education, yet all the time they 
 can obtain, the children devote to their own improvement — is 
 not that “ the Father’s” business? Very often children are 
 absorbed in what interests them, and their parents reprove 
 them, and yet they may be about their “ Father’s business.” 
 When a little infant is playing, is it not about its “Father’s busi¬ 
 ness ?” and you should not roughly interrupt it. Now let me 
 ask you one question more — Do you think your parents sympa¬ 
 thize with you as much as you would like to have them ? 
 
 (All rose.) 
 
 Do you think Mr. Alcott does ? 
 
 Charles. Not so much as my father and mother; but a 
 great deal. 
 
 (The rest raised hands in assent ,) 
 
CONVERSATION XV. 
 
 Note 138, Page 121. 
 
 Mr. Alcott. Tell me what you now think. 
 
 Andrew. I think he w r as doing good to people, making them 
 better. 
 
 Mr. Alcott. Was he running of errands for his mother, 
 and helping his father and mother? 
 
 Francis. No indeed. 
 
 Emma. I think he was doing things of that kind. 
 
 Charles. I think that all the time he had, he devoted to 
 reading, especially the Bible, and all the money he had he saved 
 in order to buy good books, which he read. 
 
 Mr. Alcott. You think he cultivated his mind. Do you 
 think he studied Nature ? 
 
 Martha. Yes; he went into the Creation, and heard the 
 birds sing, and saw the flowers, and the streams. 
 
 Mr. Alcott. You do not think then that his eye was dull. 
 Did he grow over Nature, or did Nature grow over him ? 
 
 Charles and Others. He grew over Nature. 
 
 Mr. Alcott. Have you ever imagined what kind of a per¬ 
 son the father of Jesus was ? 
 
 Francis. I think he had a long beard, and was rather old. 
 
 Charles. I think he was a plain man, and went to church, 
 and was very decided in his manner about things; not but that he 
 was perfectly kind, hut he w T ould set his foot down, and say 
 things should be so and so. 
 
 Andrew. I think he looked like the bust of Plato. ( Point¬ 
 ing to the corner of the room.) 
 
 Mr. Alcott. How does Mary represent herself to you ? 
 
 Martha. I think she w T as young, and her hair fell over her 
 neck. 
 
 Emma. I think she was very beautiful. 
 
NOTES. 
 
 257 
 
 Mr. Alcott. Do you mean inward or outward beauty ? 
 
 Emma. Both. 
 
 Charles. I think she was an angel before she was a woman. 
 It seems to me, as if she must have been. 
 
 Andrew. I think she looked like an angel, and like a 
 woman too. 
 
 Samuel R. I thought she was very beautiful. 
 
 Charles. I thought she had a great deal of maternal feeling, 
 and that made her beautiful; and that she looked like the Circas¬ 
 sian women, very simple, and when not engaged in cleaning 
 up her house, Jesus was sitting by, reading to her. Her eyes 
 were dark blue. 
 
 Frank. I think they were light blue. 
 
 Charles. And her hair was black. 
 
 Emma. I thought it was brown. 
 
 Mr. Alcott. I always have imagined her of light complex¬ 
 ion, with delicate features, full blue eyes and light hair; and 
 that the Son resembled the Mother. 
 
 Charles. I think of Jesus reading to her, and when he 
 could not pronounce a word his mother would take a needle and 
 point out the letters, and show him how the word was spelt. 
 
 Mr. Alcott. Well! I never thought of Jesus as learning to 
 read, but as a quiet, meditative Child, who observed his own 
 Nature, and Creation. 
 
 Emma. When he was not engaged for his parents, I think 
 his usual occupation was to go out into the woods to walk. 
 
 Martha. Sometimes I think he had a book in his walks. 
 
 Charles. I think he had a garden, and every day he went 
 into it and gathered flowers for his mother. 
 
 Mr. Alcott. Yes ; I have seen a very beautiful picture of 
 Jesus in his childhood, with flowers in his hands. He liked to 
 be influenced by Nature; he wa3 imaginative; he had a mag¬ 
 nificent imagination; he was poetical; he seemed to have every 
 thing in his mind; it was a perfect mind — good Sense, just 
 Judgment, entire Faith. He grew up like a tree in the midst 
 of Nature. The scenery around Nazareth was very impres¬ 
 sive. Nazareth was not a city, but a town. 
 
 Emma. I think if I could draw, I could show exactly how 
 the house looked in which he lived, I seem to see it so clearly. 
 
 22 * 
 
258 
 
 NOTES. 
 
 Mr. Alcott. I suppose there was a great deal of repose 
 around it; no harsh noises; and Jesus was generally alone ; he 
 could not find many companions who could understand him; and 
 he would walk in the woods. 
 
 Nathan. I should think there would be tigers in the woods. 
 
 Charles. He was not afraid of any tigers. 
 
 Mr. Alcott. No; Simplicity is never afraid. 
 
 Note 139, Page 122. 
 
 Mr. Alcott. What word expresses yielding to instruction 
 easily ? It is a beautiful word. 
 
 Emma. Submissive. 
 
 Mr. Alcott. There is submission in it. 
 
 George B. Obedience. 
 
 Mr. Alcott. It leads to obedience. I must tell you the 
 word ; it is docility. 
 
 Charles. I thought that word applied to animals. 
 
 Mr. Alcott. Animals have it, but it may be applied to 
 men. Andrew is docile ; Emma is docile ; Charles disputes; he 
 has a sturdy will; he does not like to bend. The opposite of 
 docility is obstinacy ; the excess of docility is weakness. Je¬ 
 sus was docile, asking and receiving, ready to be taught. Who 
 among you are docile ? 
 
 ( Some.) 
 
 The opposite of docility is frowardness also. 
 
 Note 140, Page 123. 
 
 (Here Mr. Alcott repeated these questions, and asked if they 
 felt as ready to obey as ivas best , and as they wished to.) 
 
 Charles. Towards my parents I feel willing; I don’t know 
 as I do towards others. 
 
 Mr. Alcott. Do you think you are docile ? 
 
 Charles. Yes. 
 
 Mr. Alcott. I do not. I must differ from you in this. I 
 think you lack docility. I am not aware that any of you have 
 ever acknowledged that you avoided doing wrong from the fear 
 of punishment. 
 
 Nathan. Josiah has. 
 
NOTES. 
 
 259 
 
 Mr. Alcott. How is it now ? 
 
 Emma. I have been influenced by it sometimes. 
 
 ( Several others acknowledged.) 
 
 Mr. Alcott. I think I was influenced by the fear of pun¬ 
 ishment when I was a boy ; and I want you all to think if you 
 do not sometimes think among other motives for obedience, that 
 if you do wrong you may have a clap on the hand, or be punished 
 some other way. 
 
 Charles. I am not afraid of being clapped on the hand. 
 
 Mr. Alcott. I am not sure that you are not sometimes in¬ 
 fluenced by the thought of that among other things. 
 
 Charles. I am not! 
 
 Mr. Alcott. I hope you will not get excited on this sub¬ 
 ject, Charles. You mean that you can bear it, and you do bear 
 it very well; but I think it is not agreeable to you. 
 
 Charles. No ; not agreeable ; but I am not kept from wrong 
 by fear of it. 
 
 Emma. When I do wrong I never think of doing it till I 
 have done it, and then I know it. 
 
 Mr. Alcott. You do not premeditate evil. How many of 
 you premeditate doing wrong ? 
 
 (Several rose ; Emma also.) 
 
 You think something may be done, which you know is wrong, 
 yet you do it. 
 
 Nathan. I am not kept from doing it by being clapped on 
 the hand. 
 
 Charles. Nor I. 
 
 Note 141 , Page 123 . 
 
 Hales. I remember that time, and I remember the very day 
 before that he struck his sister. 
 
 Nathan. Hales never went into my house. 
 
 Ha les. But I saw that! 
 
 Mr. Alcott. Did you know, at the time, that you had done 
 wrong within six months? 
 
 Nathan. I- suppose I had felt bad. 
 
 (He did not acknowledge any more.) 
 
 Mr. Alcott. Nathan and Charles may sometimes be putin 
 the same category of opposites. 
 
260 
 
 NOTES. 
 
 Note 142 , Page 124 . 
 
 Mr. Alcott. Did his mind do such things as his parents 
 wished ; did he, with his ready love, foresee their desires ? 
 
 (:They assented .) 
 
 And do you know what is going on in your mother’s mind ? Do 
 you enter into her views, and ideas, and feelings so as to accom¬ 
 modate your conduct to her wishes ? The reason there is so little 
 obedience is, that mothers do not know what is in the child¬ 
 ren’s minds, and the children do not know what is in the mothers’ 
 minds. 
 
 Francis. I think my mother knows what is going on in my 
 mind pretty often; but I do not know what is going on in hers, 
 except sometimes. 
 
 Mr. Alcott. Love gives one a knowledge of the inmost 
 nature of another. Such as love know most of those they love. 
 There is a saying which has a great deal of truth in it, — “ Love 
 and do what you will;” but hate, and you must be restrained, 
 or you will do nothing but what is wrong. 
 
 Note 143 , Page 124 . 
 
 Mr. Alcott. What is your opinion at present; do you 
 think there are some children superior to their parents ? 
 
 (Several held up hands.) 
 
 Charles. I think every little baby is holier than its father 
 and mother. 
 
 Mr. Alcott. But suppose the father and mother had not 
 lost their babyhood. How many of you think you have lost your 
 holiness ? 
 
 (All rose.) 
 
 I know children who get so used to scratch one another’s faces, 
 that they do not mind it in the least. They have lost their sensi¬ 
 bility ; but at first it is not so. 
 
 Martha. 1 know a little child that always cries when her 
 brother is hurt. 
 
 Recorder. Josiah has a little brother that not only cries 
 when some one is hurt, but whenever any thing is broken. 
 
 Emma. My sister is rather careless, and when she breaks 
 any thing she is very' sorry. 
 
NOTES. 
 
 261 
 
 Francis. My brother likes to tread on worms. 
 
 Mr. Alcott. And you know that one boy in this school 
 confessed, that at first he did not like to put worms on a hook, 
 but afterwards he made such a beast of himself that he did not 
 care. This is cruelty ; but tenderness does not like to see pain 
 or to give it. It feels there is something holy where there is 
 life. It respects life, even in a bug. We do not know but Herod 
 began his cruelty in being cruel to insects. 
 
 Note 144 , Page 125 . 
 
 Mr. Alcott. Could you keep yourself from hating ? 
 
 Several. Yes. 
 
 Mr. Alcott. But can you live without loving ? 
 
 Charles. You may have bad things, but you must love. 
 
 Mr. Alcott. Then does love seem to be a part of your 
 nature ; something you cannot get rid of? 
 
 Charles. If it was not a part of you, you could keep from 
 loving. 
 
 Franklin. But you must love either good things or bad 
 things. 
 
 Nathan. You can keep from loving bad things. 
 
 Mr. Alcott. You can keep down your appetites, not your 
 love entirely. If you love good things you are virtuous. 
 
 Note 145 , Page 125 . 
 
 Mr. Alcott. Was God ever tempted? 
 
 Nathan. No ; he wmuld not be God if he was. 
 
 Charles. I should think he would sometimes be tempted to 
 punish us more than he does. 
 
 Mr. Alcott. Does he not always inflict the just punish¬ 
 ment, but we do not understand it ? 
 
 Emma. He punishes us just right; not too much nor too little. 
 
 Nathan. He does not punish us at all; he only makes us 
 think we are punished. 
 
 Mr. Alcott. Is not that real punishment? 
 
 Nathan. It is not outward. 
 
 Mr. Alcott. If you eat too much, and break out in sores 
 on your body, is not that outward ? 
 
262 
 
 NOTES. 
 
 Nathan. The sores are outward, but the cause is inward ; 
 we do not see that. 
 
 Mr. Alcott. True ; you cannot see the cause which is the 
 wrong, but you can see the effect which is the punishment* 
 When a drunkard walks the street, we can see-his sad face; it 
 is his punishment. And the miser is disliked and shunned, 
 because he loves gold better than his fellow creatures. Then 
 he is constantly afraid of losing it. Is he not punished by his 
 gold ? I know a man— I used to play with him when we were 
 both boys, and he never did me any good — who seems to be 
 without love for human beings. He will not go and live with 
 his father, because he is afraid his father will get away some of 
 the money he expects to have; and once he had a little brother 
 born; it was after he was old enough to have thought about 
 having his father’s farm, and he was so angry because he thought 
 this-little brother would have some of the farm, that he would 
 not stay at home, but went and lived away. 
 
 But we were speaking of temptation. Temptation proves your 
 goodness. It does not give goodness to you. If you yield to 
 temptation once, you are more liable to yield to it again. Yield¬ 
 ing to temptation forms the power of habit. 
 
 Note 146 , Page 125 . 
 
 Mr. Alcott. Do you see any distinction between holiness 
 and virtue ? 
 
 Some. Yes. 
 
 Mr. Alcott. What is virtue ? 
 
 Charles. It is acting. 
 
 Mr. Alcott. Virtue comes by the trial of our holiness. It 
 is holiness brought out and represented. 
 
 Charles. Can we be virtuous unless w*e are holy ? 
 
 Mr. Alcott. Virtue is the sign of holiness; it is holiness 
 drawn out. 
 
 Note 147 , Page 126 . 
 
 Mr. Alcott. Now* I should like to know what you came 
 into the world for — what is your mission on earth ? 
 
 Samuel R. To do good and be good. 
 
NOTES. 
 
 263 
 
 Chari.es. To teach other people to he good. 
 
 Emma. To keep our holiness. 
 
 Martha. God wanted to try how we could bear temptation. 
 
 Francis. So I think. 
 
 Nathan. To keep our spirits clear. 
 
 Mr. Alcott. Did you come into the world on the same 
 errand that Jesus did ? 
 
 (■*•«•) 
 
 Did you come on a similar errand ? How did it happen that 
 one boy was sent on a greater errand than another? 
 
 Nathan. Jesus came to keep the world good; the others 
 came to help him. 
 
 Mr. Alcott. Such of you as think that your souls came 
 into your bodies to do what Jesus did, may rise. 
 
 {Most rose.) 
 
 Emma. Different things, but of the same kind. 
 
 Mr. Alcott. How many of you have begun to feel this, 
 and also an interest in the goodness of every child you meet in 
 the street ? 
 
 {Emma rose.) 
 
 Could any of you give up any thing you liked for the sake of 
 making others better and happier ? 
 
 Francis. I could. 
 
 Charles. I want to get myself good first. 
 
 Emma. Some people never do themselves or any body else 
 any good. 
 
 Mr. Alcott. And so you, Charles, are engaged all the 
 time in getting yourself good! 
 
 Charles. Not all the time. 
 
 Mr. Alcott. I should say that the great end for which we 
 came into the world, was to grow —to unfold the spiritual nature 
 — spiritual growth. Perhaps none of you have yet felt what 
 your great end is. I think I was thirteen years old when I be¬ 
 gan to think about my mission. 
 
 Emma. I did not begin very early. 
 
 Mr. Alcott. You have thought how you could use your 
 faculties, however. Has any other one thought about it much ? 
 
 Francis. I have thought about it some. 
 
 Charles. I think I shall use my Soul in selling oil. 
 
264 
 
 NOTES. 
 
 Mr. Alcott. And in doing that, you may do a great deal 
 of good. The humblest life may be a bright one. A beggar may 
 be a glorious creature ; and so may a rich man. 
 
 George B. I shall be a merchant. 
 
 Mr. Alcott. Do you think you shall do a great deal of 
 good, by being a merchant ? 
 
 George B. I never thought about that. 
 
 Mr. Alcott. When I was young, I first cultivated land. 
 Then I went about the world several years. At last I thought 
 my mind was best fitted for teaching, and here I now am, teach¬ 
 ing in this Temple, and I hope I shall do good to many child¬ 
 ren, as well as parents, before I go to my Father. 
 
 END OF VOL. I. 
 
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