Strange Visitors / A series of original papers, embracing philosophy, science, government, religion, poetry, art, fiction, satire, humor, narrative, and prophecy, by the spirits of Irving, Willis, Thackeray, Brontë, Richter, Byron, Humboldt, Hawthorne, Wesley, Browning, and others now dwelling in the spirit world; dictated through a clairvoyant, while in an abnormal or trance state

by Henry J. Horn

LECTER I.

You’ll remember, relatives and nabors, how I crost the Atlantic Ocean and never agin set foot on my native soil. I naterally thought my opportunities there, in the British Mooseum and with those Egyptian Carcusses dun up in rags, and remaining for the space of six days and six nights with a skeleton grinning at me and pointing its long skinless fingers in my face and looking in an awful licentious manner, showing its pivoted legs—I say I naterally thought such an unheard-of experience would have prepared me for “the awful change” that follered. But it didn’t.

One nite, cummin’ hum from the Mooseum, where I had been instructin’ and elevatin’ several thousand pussons, male and female, I innocently swallered a fog—swallered it hull. I’d bin swallerin on ’em ever since I’d bin in England, but that night I took in a bigger one than ever, and it made me _sick_.

I sent for the physicians that received the patronage of the noble lords and dooks and they made me _sicker_; and finally for the physicain “to her most gracious majisty the Queen of Great Britain,”—but their aristocratic attention to me was of no use. As I lie tossing on what is known as “the bed of pain,” I seed a big light coming through the dark towards me. Behind that light appeared a grim skeleton, just like the pictur of Death in the Alminack, walkin’ on tiptoe toward me; and quicker than a wink he put out his long bony hand and touched me—firstly, in the pit of the stomach, so I couldn’t holler; nextly, he pressed his finger tips on my eye-balls, and they sunk right back into their sockets.

I tried to shake him off, and to yell, but I couldn’t! Then I knew I was “dun fur.” Next came what a printer’s devil would call a —— blank.

I was skeered out of my seven senses, and when I cum to and tried to recolect myself, I was like the old woman in the song who fell asleep, and

“By came a pedlar and his name was Stout
And he cut her petticoats all round about;
He cut her petticoats up to her knees,
Which made the old woman begin for to freeze.”

I was in the same predicament, for I was now only in my bare bones, and knew I was a rolecking old skeleton.

Wall, it gin me an awful shock to find myself like a skull and cross-bones on a tombstone, sittin’ on my own coffin!

Presently I was grappled by a big worm with a hundred legs. He then sent for his feller worms, and they licked me from skull to toe-jint. After I had stood the lickin’ as long as I could (they tickled so), I concluded to run away, so I started on a full gallop, and arter I had run awhile, where should I fetch up but in the vicinity of Vic’s Palace. I know’d by pussonal experience suthin’ of the feelin’ manner with which the British public look upon the Royal Family, and a sensation of relief cum over my mind as I thought if I once entered their ground no one dared foiler me. So I gin a spring and leaped right atop of the middle chimny. Owin’ to private considerations, I did’nt mind the soot, but I clambered down, and there I was, to my amazement, rite in the private apartments of the Queen. She was sittin’ at a table lookin’ at a dogerotipe of Prince Albert; and I walked straight up to her, not feel in’ a bit afeared, and making my manners, axed her if I didn’t resemble the Prince?—rememberin’ that the preacher had kindly said over my coffin that “there was no distinction in the grave.”

I thought that as I was a pooty gay image of Death, I might remind her of the “Prince Consort.”

She looked up kinder sideways as I spoke, but she must have bin a leetle hard o’ hearing, for she shook her head.

Then I thought I’d try her on another tack. So I placed my hands on my shakey knees, and bendin’ over in this guise, so she could see me plainly, while my teeth rattled in my skull as I shook my head at her and growled:

“Haint you afeared of me, Madam?” With the pirsistent obstinacy of the feminine gender, she refused to notice me. So I thought she was kinder “set up on her pins,” and I shouted louder:

“Victoria _Brown_! Aint you afeared of me? Aint you afeared I’ll tell Prince Albert of your _dooins_?”

At that she gin an awful yell, and flung herself down upon a yaller satin divan, trimed with gold, and slobbered it all over with tears.

I know’d then I had a “_mission to perform_,” and that my fleshless bones were not given me for useless pleasure, but as a “warnin’ to my race.”

Arter this adventer I left the palace as I had entered it, “leavin’ not a trace behind me.”

Since that affair, I have bin goin’ about “doin’ good,” frightnin’ the wicked into fits, and follerin’ in the steps of the parsen, and thus working my way out of Purgatory.

LECTER II.
ARTEMUS WARD.—OUT OF PURGATORY.

Relatives and nabors,—Thinkin’ you’ll, like to know whether I’d bin roastin’ in brimstone, along with Solomen and Lot’s wife, and that you might feel consarned to know sumthin’ about my further adventers, I’ll continoo.

One mornin’ soon after this, havin’ spent a restless nite, I was thinkin’ what I had best do, when I seed, cumin’ rite out of a big marble edifice, a nice little woman about as raw-boned as myself. As she carried an open paper in her hand which was certified to by two bishops and three clergeymen that she’d bin baptised and her sins washed away, I felt it would be safe for me to foller her, knowin’ I had no such dockerment to admit me into the good graces of Abraham or Peter, or whatever porter might keep the gates of Paradise.

She seemed kinder skeered and tremblin’ like for a minit, not knowin’ what to do; then with a sudden start she spread herself out just like the eagel of Ameriky, and soared rite up into the sky with nothin’ to histe her by. I felt in my heart to foller her, and spread out just as she did, keeping near her on the sly.

As she went on she began to shine like a star, shootin’ on through the azure heavens for all the world like a sky-rocket.

That put me on my pluck, and I bust out just like a sky-rocket too. My blazers! If it didn’t make my head spin.

When I collected my idees, I thought I’d look and see if I resembled a glow-worm behind, and there, by thunder, was a long stream of light, just like the tail of a comet! I tell you, I felt happy! She’s regenerated me, thought I; and I, too, am one of the “shining hosts”! And then directly, without any warnin’ or noise of any kind, all around began to look about the color of a yaller sun-flower, and I began to scent a powerful smell of roses and violets.

The female sank down in the golden air, and I kept cluss beside her, and as she kept droppin’ she suddenly changed, like the old woman in the fairy-book, into a bouncin’ girl, the very pictur of the goddess of liberty!

Arter this, she turned and smiled on me. She looked just like alabaster cream; the most dazzlingest creetur that ever startled the beholder!

I was took quite aback when she held out her little hand for mine; I felt kinder delicate like that she should see my big jints. But howsomever, “here goes,” said I, and I stuck out my bony fist, and, by Jupiter, it was kivered with flesh, jest as soft and delicate as Uncle Sam’s babies!!!

I stood starin’ from my hands to her about a minit, and then she bust out a-laughin’, and I bust out a-laughin’ too!

“How shaller you be!” said she.

“It’s duced amoosin’,” said I.

“Who be you?” said she.

“Artemus Ward, the great lecterer on ‘Women’s Rites and Mormons,’” said I.

At this she seemed mighty tickled.

“I heerd you speak on those momentous subjects in Liverpool,” said she.

“And arter that when I read the affectin’ account of your death in a strange land, I cried.”

“Cried?” said I, “I’m much obleeged to you, but there’s nothin’ to cry for as I know.”

“So there be’nt,” said she, puckerin’ up her pretty little mouth; “but tell me, now, is this reely you?”

“I don’t know,” said I, “whether its reely myself or not, for I haven’t seed myself—how do I look?”

She naterally blushed and answered:

“Ansom.”

That was too much for me. I took her round her waist and whispered—I wont tell you what. She shook her head so that the ringlets fell downall over her neck like the ashes from a tobaccy pipe, and in a mighty reprovin’ manner said:

“Artemus Ward, I am a poetess!”

(By Jupiter! that was a stunner.)

“Is it Mrs. _Browning_?” said I, ready to drop on my knees (thinkin’ of Robert).

She shook her head agin, and moved off, and I follered, kinder ashamed of bein’ so abrupt. Lookin’ loftily at me, she said:

“I must leave you.”

“Leave me!” said I, “You cruel monster of beauty! Leave when I am _sealed_ to you?”

(That kinder frightened her—I learned suthin’ from bein’ among the Mormons.)

“You may foller me,” said she, while descendin’ in the midst of a garden which opened rite before us. I did as she advised, and stepped rite down in a place where there was a mighty display of trees, flowers, and fountains, and a pretty big sprinklin’ of people.

Good Heavens! thought I. Is this the New Jerusalem? and lookin’ around timidly for the man with the key, fearin’ I might be turned out, but seein’ nothin’ but common lookin’ men and women, and no “flamin’ cherubim,” and creaters with wings stuck on their heads, and no bodies, such as I had naterally expected to find in such a place, I took courage and stept forward boldly.

The people all commenced cryin’ out as loud as they could:

“Artemus Ward! Artemus Ward!”

I felt kinder abashed at this, but advanced and called out, “Hear! hear! Friends, it’s an amazin’ mystery how you know’d my name.” (I felt diffident at not havin’ my lecter in my pocket, and not bein’ accustomed to speakin’ verbatim.) Howsumever, as they continooed to clap their hands and shout, I got together all the brass I used to carry “down East,” and jumped right atop of one of the roarin’ fountains—the very biggest on ’em all. I surmised it was kinder dangerous, havin’ always experienced a religious awe of the “water of life,” and not knowin’ but what this might be it. “Here goes,” said I; “faint heart never won fair lady,” for rite at the foot was that bootiful poetess to whom allusion has been made, lookin’ straight at me with all her eyes.

I wanted to make a grand impression and let ’em know that I cum from a nation that could fight for the Constitution, and wasn’t afeard of spirits. And as for the “gold and pearls,” the “jasper and the sardonix,” they needn’t expect to snub me off with this, for I had been all through the gold and silver regions of Ameriky, and could tell as big a story as any on ’em.

“The fact is, friends and nabors,” said I, “it is one thing to read of a place, and another to see it. Now I must say, that geography and book of travels called the ‘Bible’ is suthin’ like ‘Gulliver’s Travels,’ rather loose in description; and, for all I see around me, the grand nation of Ameriky can beat you all holler in wonders.”

Havin’ thus spoken a good word for my country, I dismissed them, and hurried back to commence these lecters, which is only a beginnin’ of what I intend to do for the Amerikan People.

LADY BLESSINGTON.
_DISTINGUISHED WOMEN_.

It is remarkable to what a degree woman develops her intellect in the spirit world.

Freed from the cares of maternity, she seems like some young goddess fresh from the hand of Jupiter. All nerve, electricity, and motion—her thoughts sparkling and full of flavor, and light, and life, this new-born Eve of the celestial kingdom inspires the down-trodden Eve of earth, and kindles to a blaze the whole male population of the spiritual globe.

Prominent among the women of the times who have emigrated to these shores from populous America, stands Margaret Fuller—a tall and impressive blonde—a woman of strong bias, and resolute as a lion when she has set foot upon a project. Earnest, passionate, and brilliant in conversation, she wields a powerful influence over many minds of a peculiar order; and through the few mediums whom she selects to represent her characteristics, she displays a calmness and coolness of reasoning and an excellence of judgment such as few are able to exhibit thus second handed.

She has, through the exercise of her genius, erected a beautiful villa upon a southern island, wherein she has displayed her poetic taste to advantage. There, in the midst of a luxuriant garden, she resides with her beautiful Angelo, a child of graceful form who was washed ashore from the sad wreck years ago, but now approaching the years of manhood, and in his looks the very personification of a young Mercury, blending the fire and passion of a Southern nature with the zeal and activity of the Northern.

Count Ossoli and his noble wife tear themselves away from the pleasures of this delightful state of existence and devote their sacred energies to the enfranchisement of Italy.

No Roman patriot, neither Garibaldi nor any of his compeers, equals them in their efforts for the freedom of that sunny land.

Madame Ossoli is sanguine of success.

Defeat she considers merely the plough and harrow for the ripe harvest of victory which will follow.

From her own eloquent lips I have heard her address to the Italian soldiers who, defeated and killed, marched to the spirit land.

She told them how she, in the midst of her new-born joy, in sight of her own native land, fought the fierce battle of the briny waves, and felt as she sat dying on the sinking wreck, that all she had striven for was in vain; how she had found that defeat, that engulping billow, had proved in the end a victory, and had placed her where she could watch over the destiny of Italia, her adopted country, and work for its regeneration, and fight for its liberty, as she could not have done had she been more successful in her plans on earth.

Another American woman, of less note, but also a reformer, is Eliza Farnham. She is not so emotional, has less sentiment and considerable originality, and is honest in her opinions and determined in her efforts to uplift her sex and ameliorate their condition.

She wields a powerful influence over a certain clique in the spirit world and on earth, and therefore deserves to be noticed among the women of the times. In person she is of dark complexion, with black hair and eyes, and strongly-marked brows, possessing much vivacity and caustic wit.

She is matron of a large Institution, or Circulorium, erected for the use of those spirits who make a practice of communicating with the inhabitants of earth. They there meet to converse upon the various means which they employ for transmitting intelligence, and to relate their successes and defeats with the various trance and clairvoyant mediums through whom they operate. There congregate those lecturers and orators who discourse through the organisms of numerous trance and inspirational mediums on earth. There also convene physicians and “medicine men” who control the large number of healing mediums who exercise their power throughout the United States and Europe. There, also, gather the prophets and seers, who, with vision clearer than that of ordinary spirits, warn mankind of danger and impress individuals to pursue certain courses of action, to go or come, to undertake and prosecute great designs for the seeming weal or woe of humanity.

From this lofty aviary she still sends forth her delicious, strains. The children of earth hear them in fainter notes through young poets who catch her inspiration. What she is doing for women in the world she inhabits will be felt ere long in both the continents of Europe and America.

Another remarkable person in this coterie of illustrious women must be mentioned—Charlotte Bronté—a lady who feels the true dignity and intellect of her sex with a force akin to manliness. Modest and retiring, she would yet pick up the gauntlet like any knight against the man who should say of a work of literary merit, “that it could never have been penned by a woman.”

Soft and delicate, yet strong and full of heroism, she represents woman, quicker to perceive the right than man, and capable of undergoing greater perils in executing her duty.

Charlotte Bronté is a slight, brown-haired girl, with an eye full of clairvoyant power. With her father, sisters, and poor reprobate of a brother, all united like a cluster-diamond, she lives in a home which they have selected, remarkable for its wild and picturesque beauty.

As a family they are like the ancient Scots, clannish—not in a vulgar acceptation of the term, but for the reason that they are kindred souls. The torch of genius flames in every member of that family, but Charlotte is the mover, the inspirer of them all. She possesses a greater degree of concentration and energy, and is more chivalrous and venturesome. She is exceedingly interested in woman, and devotes daily a portion of her time to visiting earth and suggesting ideas and thoughts to those whom she can influence.

In her new home she draws around her a circle of chosen spirits, among whom may be mentioned Thackeray (who esteems her as about the finest specimen of womanhood he has seen), Prince Albert, Scott, Hawthorne, the German Goethe, De Quincy, and others.

Few writers of romance have done more than she towards raising her sex above the frivolities of dress and fortune, and placing them where they shine conspicuous for their intellect and noble affections.

Bold and unsparing in analyzing woman’s heart in its uncontaminated simplicity as well as in its subtlety, she lighted a torch in behalf of her sex which flamed throughout the literary world, startling and dazzling the beholder—a light which will never be quenched.

Charlotte Bronté was on earth what is now known as a medium. Her belief in the supernatural she evinced in her works. If she had not indicated so much intellect, the critics would have termed her superstitious. They have inferred that it was the loneliness and sadness of her life which caused her to imagine she saw her beloved dead and heard unearthly voices calling her. But she has since told me that those mysterious influences were not morbid fancies, but realities. Being thus endowed clairvoyantly, and not only receptive but able to impart that which she receives, she exerts at the present moment an influence in the world of letters little dreamed of on earth.

I may here, without infringing on the requirements of good taste, allude to the tale she has dictated through this medium. That it is a story of powerful interest, all who read it will confess.

To many minds it will prove that her power is unabated, but every reader will perceive the characteristics of the Bronté family in the tale—characteristics which cannot be imitated—which are individualized in that family, and breathe of the lone moor on which they spent their earth ife, one of sad struggle of genius against circumstance and destiny.

PROFESSOR OLMSTEAD.
_THE LOCALITY OF THE SPIRIT WORLD, AND ITS MAGNETIC RELATIONS TO THIS_.

How near is the spirit world to earth? is a question often put by the inquiring mind. Some suppose it lies contiguous, just in the suburbs; others imagine the spirit world to be within the atmosphere of this earth; others again set it afar off in a given locality.

The last theory is correct, and the spirit world is really several billions of miles from earth; yet the suppositions are true (in a certain sense), for the inhabitants of the spirit world are migratory, and there are many millions of them living within the earth’s atmosphere, drawn thither on errands of pleasure and duty.

But there is a spiritual earth revolving around its spiritual sun, just as this earth revolves around its sun.

It has shape and form like this planet, and is indeed the spiritual body of the earth.

It existed before the creation of man on this globe, and was ready for the reception of the soul or spirit of the first human being who perished on earth.

As a spirit’s body is constructed from the spiritual emanations of man, so the spiritual globe is formed of the magnetic emanations of the earth. The refined gases which were thrown off during the process of the formation of the material globe which man now inhabits, form the basis of the spirit earth.

Each planet in the vast universe has its correspondent spirit world, and invisible magnetic rays are constantly exchanging between the spirit planet and its earth.

These magnetic currents or rays, like waves of silver light, constantly transmit thoughts from the spirit world to this.

All spirit is matter.

The spirit globe, being primarily composed of gases, in revolving around its central sun ultimates in a substance which is similar to the soil of your earth.

The same system which marks the development of the material world also is displayed in the development of the spiritual world.

Order is God. No spirit world can exist without form, neither can it exist without motion. Motion produces the spheroid, and the rotation of the spheroid produces atmosphere and diversity of surface; all these variations characterize the spirit globe.

When these facts are carefully reflected upon and understood, the majesty of the Creator assumes a magnitude most stupendous.

The astronomer searching through space for undiscovered planets and suns, has failed to fix his telescope upon these spiritual worlds, but the day will come when science will discover their existence.

The spirit world is not an arid desert. As I have said, it has soil. It is not a thin, vaporish flat, without depth or density; and its circumference exceeds that of the earth.

One of the component elements of its soil is magnetism. Its vegetation is of rapid growth and beautiful beyond anything that your planet can display.

As the atmosphere of the spirit world is not so dense as yours, and as the rays of the spiritual sun are not obliged to penetrate through so much cloud and vapor, the colors of all objects are sparkling and beautiful in variety and tone.

The specific gravity of the spirit upon his globe is not so great, comparatively, as that of man in the natural world. He can rise in his native air with little difficulty, and can dart with unerring accuracy upon the magnetic current flowing from the spirit world to the one he once inhabited.

The investigator in searching for the spirit world has but to direct his attention to the north star and his eye will embrace, unwittingly, the locality of that world. The north pole is the great gate which leads to it direct.

The aurora borealis or Northern lights is an electric current which flows from that world to earth, and is sent in through the great gate. The scintillations of these rays are caught up by the clouds and vapors and are repeated in many portions of the globe, and faint rays from them are seen even in this temperate climate.

ADAH ISAACS MENKEN.
_HOLD ME NOT_.

Up to the zenith mount!
Far into space—
Ah! all thy tears I count,
Sad, loving face.

Clasp not my garments so,
Love of my soul;
Clinging, you drag me low,
Where tortures roll.

Soil not my angel wing;
Keep not from rest;
How can I upward spring,
Clasped to thy breast?

Hold me not, lover—friend—
Earth I would fly;
Passion and torture end
In the blest sky!

Life brought but woe to me,
Even thy kiss
Gave me but agony—
Remorse with bliss!

Let go thy earthly hold—
Fain would I fly;
Voices with love untold
Call from on high.

Farewell—the dregs are drank
Of life’s sad cup;
It proved but poison rank;
Life’s lease is up!

N.P. WILLIS.
_OFF-HAND SKETCHES_.

Since my friend Morris joined me, we’ve been as busy as Wall street brokers in a gold panic—eyes and ears, and every sense filled with the novel sights and sounds that greet us on every side in this most delightful, charming, incomparably beautiful summer land.

Whom have we not seen, from Napoleon down to the last suicide?

I have a memorandum which would reach from here to Idlewild, filled with the names of notables and celebrities, whom I have met in the short space of a year.

We do matters quickly here, among the celestials. I used to think life sped fast in the great cities of London, Paris, and New York, but we live faster here. With every means of travelling which human ingenuity can invent—flying machines, balloons, the will and the magnet—we fairly outdo thought and light, which you consider emblems of rapidity on earth.

Morris and I made a point of visiting Byron, Moore, Hunt, Scott, and that clique. You must bear in mind that we do not all live on one point of space _here_; among so many thousand million, billion, trillion, quadrillion, sextillion, and countless illions, there must be some persons who are further apart than Morris and I, who are side by side!

It is a peculiarity which you Yankees seldom think of, that Englishmen can’t endure to live in America. Well, that peculiarity is just as active after they “shuffle off the mortal coil.” They must have their little England, even in the spirit world.

So I telegraphed to that quarter of the celestial planet that two strangers from the great emporium of intellect, and civilization, New York City, were about to visit that locality. We so arranged our journey as to arrive about a day after the dispatch had reached them.

It was proposed that we should meet at the beautiful villa belonging to the Countess of Blessington.

I can assure you that on arriving there it was with a slightly palpitating heart I ascended the noble steps of her residence. The Countess met us graciously, and by her vivacity and charming candor dispelled the feeling of modest diffidence as to our merits, naturally awakened by the thought of being presented to those illustrious persons who so long held sway over English literature.

Ere we were aware, we were ushered into the midst of a hilarious group of authors, who welcomed us in a most cordial manner.

I did not need to have them introduced to me by name, as I recognized each readily from likenesses I had seen on earth.

Lord Byron’s countenance is much handsomer and more spiritualized in expression than any portrait of him extant. I noticed that the deformity of his foot, which had been a severe affliction to him on earth, was no longer apparent.

Scott looked as good and as jovial as ever, and Tom Moore, the very pink of perfection and elegance.

As for the Countess, when I last saw her on earth I thought her incomparable. But whether it was through the cosmetic influences of the spirit air, or from other causes, she had now become bewitchingly beautiful.

After we had conversed awhile on general topics and I had answered their questions in regard to the changes which had occurred in certain terrestrial localities with which, they were familiar, the Countess invited us out to survey the landscape from her balcony.

The view from this point was extremely romantic. Just beyond the spacious park extended a lovely lake, whose waters were of a rich golden-green color. Upon its limpid bosom several gondolas floated, and gay parties waved their handkerchiefs to us from beneath the silken hangings as they passed.

“Countess,” said I, after my eye had surveyed the fine landscape and noble residence, “I am but a wandering Bohemian, and you must excuse my audacity if I ask how it, is possible that in this “world of shadows” you have surrounded yourself by so much that is beautiful and substantial? You could not bring your title and your lands with you from earth. Your jewels and costly raiment you must have left behind; then whence comes all this wealth and luxury?”

The Countess smiled. “Ah,” said she, roguishly, “you did not study your Bible lesson well if you did not learn that you could ’lay up treasures in heaven.’ Why, all the time I was living on earth I had friends working for me—admirers who had been drawing interest from my youthful talent and had laid it up to my account. We go upon the tithe system here, and ’render unto Caesar the things that are Caesar’s.”

She told me that works of interest which are published on earth are reproduced in the spirit world and the author credited with a tithe of what accrues from them.

Byron, Scott, and Moore have also been doing double duty while on earth, and have been recompensed for their industry in the spirit world.

Byron, she privately informed me, had been united to the Mary of his early love, and under her sweet womanly influence had lost much of the misanthropy which had annoyed his friends in this life.

As my stay was short, I had only opportunity to converse with these men of mark on general topics.

On the whole, we spent a very interesting morning, and, after partaking of refreshments, we left, having inquired after Count D’Orsay, whom we learned was then on a trip to earth. Bidding adieu to the Countess and her friends, we started for the celebrated island called the “Golden Nest,” which lies in a south-westerly direction from the Countess’s villa.

After having travelled some hours in our own diligence (i.e., driven through the air by our own will), moving along quite leisurely that we might survey the country beneath us, we reached a group of beautiful lakes, reminding me strongly in size and appearance of lakes Erie, Huron, Michigan, and Superior, the famed lakes of my own native clime.

In the centre of the largest of these lakes lay the island we were seeking. We descended like skilful aeronauts into the centre of a group of happy children, who were playing like little fairies amid the flowers blooming profusely everywhere.

Singling out two of the prettiest, we addressed them.

Directly a merry band gathered about us, answering our questions intelligently and skipping before us to lead the way to the “Golden Nest,” as the superb structure was called in which these little soul-birds were sheltered.

Everywhere, as we advanced, our eyes lit upon pretty bands of children; some swinging in the tree-boughs like birds, some waltzing in the air, others sitting upon the green, chattering and singing, filling the surrounding air with their melody.

Certainly it was a most enlivening sight to witness their enjoyment. After having amused ourselves for a while with their gambols, we turned our steps toward the Home.

The building was oval in form, and composed of a golden fleecy incrustation from which it derived it, name. Within, the “Nest” was like Aladdin’s palace.

Innumerable compartments, hung with silks and tissues of tender and. harmonious colors, and decorated with birds’ plumage of varied hues, arrested the eye. These spacious alcoves were each furnished with a domed skylight, adorned with hanging tassels and glittering ornaments. Ladies were busy in nearly all of these compartments in instructing children under their care.

In some that I entered I was shown new-born babes not an hour old, torn from their mothers’ bosoms on earth, and lying upon fleecy pillows, attended by lovely women, who looked the angels which they were.

One of these gay baby-nests in which I lingered was decorated with peculiar tastefulness, and seemed like a perfect aviary. Singular birds of splendid plumage were perched on various projections about the spacious apartment, warbling away like silver bells.

The lady of this chamber was engaged in teaching a little girl of some two summers to mount to the skylight by her will.

This lady, I was informed, was the noble lady R——, so famed for her charity on earth.

She was very gracious and communicative, and told me that some children exercised their ability to rise in air more readily than others; that the difficulties their instructor had to guard against were the fickle, versatile nature of their wills, and their inability for continuous thought. Their wayward minds could not be directed long at one point. They would wander from the path like the poor little Babes in the Wood, and on their way to special destinations, would change their thoughts, unharness their will, and come suddenly down, sometimes in lonely and unfrequented spots.

Owing to this dereliction, it was found difficult to make frequent excursions to earth with them. Those attracted to their terrestrial homes were attended by ladies who had them in charge, and who would kindly accompany them, for one or two weeks, to visit their friends upon earth.

I told her that I had lost a child some years ago, and had thought till recently to find it still an infant.

Many cases of this kind, she said, had occurred under her observation. People did not view the matter rationally. Ladies had called at the “Golden Nest” to inquire for children that had left earth twenty or thirty years ago, and it was painful to witness the distress they exhibited when told that their children were grown men and women.

One lady had called there some three days since, and claimed as her own a little child, an infant about two months old, who had been brought from earth three weeks previous, while the child she had lost had been in the spirit world seventeen years!

But no amount of argument would convince her that her child had grown up, and that the infant she selected was not her own.

She was finally permitted to take the child away, as they knew it would be properly cared for. Many of the children while young were thus adopted.

“It appears marvellous,” remarked this noble lady, “that any parent should wish to cramp the body and soul of his child by keeping it in a state of infancy, when, if it had remained on earth, it would necessarily have arrived at years of maturity.

“Nature does not suspend her operations in transplanting from earth to heaven! The soul is formed for expansion, and surely the spirit world is not the place to suppress unfoldment!”

As I listened to her intelligent conversation, I blushed to be reminded of my own error in supposing my own darling, who had reached the spirit world so long before, would greet me with the prattling talk of babyhood!

Pleased with our visit and the information we had received, we bade adieu to Lady R. and the “Golden Nest,” and pursued our flight in another direction.

“Do let us next find out,” said I to Morris, “what they do here with criminals; there must be many a wicked reprobate who arrives here from earth fresh from murders and villanies of all sorts.”

As I spoke, two grave-looking gentlemen, whom I took to be either doctors or judges, crossed the path before us, and I proposed to make these inquiries of them.

Who should they prove to be but William Penn and the omnipresent Benjamin Franklin!

“Yes, yes,” said Penn, in reply to our questions shaking his head deprecatingly; “’tis too true; we are obliged to have what Swedenborg calls “our hells,” for you send your criminals from earth so hardened that we are compelled to keep them under guard. Come with us and we’ll show you how we treat them.”

We were very glad of this opportune meeting, and followed with alacrity.

Presently, leaving the beautiful country far behind us, we came upon a desert waste, and as I am extremely sensitive to conditions, I felt somewhat like a criminal in passing through it. Having got safely over, however, there burst upon our sight a scene of surpassing beauty; as far as the eye could reach extended a most highly-cultivated district of country.

Groves of fruit resembling the oranges and pineapples of our tropics, noble trees like the palm, the fig, and date, were to be seen in every quarter, rearing their boughs against the summer sky. The air was laden with fragrance from tree and vine.

Great bunches of purple grapes like the fabled fruit of Canaan in the Old Testament, a single bunch of which required two men to bear it, drooped heavily from twining vines, while from many a bough and twig swung golden, crimson, and cream-colored fruit, which fairly made one’s mouth water.

It was a picture rich enough in color for a Claude or Turner.

“This is delicious,” said I to Penn. “Do tell us to what fairy prince this magnificent land belongs!”

“We will show you the fairy prince himself, very soon,” said he. “Do you see the tip of his castle yonder?”

I looked, and as we moved swiftly in the direction indicated an unexpected spectacle loomed in sight. It was a building so delicate and perfect in its structure that it appeared like a vision.

Pillars and arches, dome and architrave, were wrought in a style exquisitely beautiful; the material of which it was composed seemed like polished sea-shells, so transparent that you could see through it the forms of the inmates.

“This,” said William Penn, “is one of our prisons. Let us enter.”

We followed in amazement, and were ushered into a hall hung with paintings rich in design and color, while distributed around in various alcoves were cases containing books and articles of curious workmanship, of which I had not yet learned the use.

This hall formed the court within the main building.

From where we stood we could see hundreds of men in white suits moving about. Some seemed engaged in conversation, others in sportive games, and others in various employments.

“You do not mean to tell us that these men are prisoners,” said I.

“Yes; they have passed for years on earth a life of evil, yet all the beauty you behold here is the work of their hands. Idleness is the mother of crime. We teach them to become industrious, and surround them with beauty to develop their love of harmony.

“Ignorance and poverty are supposed to be the principal causes of evil on earth. But many fearful offences have been committed in high places from thwarted love and ambition. We have many of that character in this prison, but they are young. This is intended as a place to educate and restrain men who would return to earth and incite impressible beings to evil.

“The material of which this building is composed, though seemingly so fragile, is a non-conductor of thought, and while detained within it the inmates gradually free themselves from their old influences and disorderly desires.

“Cultivating the fruits of the earth calls into action only their most harmonious organs. A great mistake made by the legislators of earth is in employing criminals in stone-cutting, or placing them in gangs, as they do on the Continent, to work the rugged road.

“Employment of this kind awakens the very propensities which should be subdued. The composing, softening influences induced by tilling the soil would go far toward converting your evil men into good citizens.”

I was struck with the truthfulness of his suggestions, and put them down in my note-book for the benefit of humanity, and now hand them over to my readers for consideration.

After leaving this place we paid a visit to Edgar A. Poe, whose unfortunate life on earth you are all familiar with. His brilliant imagination we found as active as of old. He welcomed us enthusiastically, and eagerly led us into a small theatre which he had constructed and filled with most marvellous creations from his own fancy. He inherited from his father and mother, who were actors, a love for dramatic effect, and in theatrical impersonations he found some vent for his exuberant imagination.

“Stand here,” said he, placing us near the entrance; “I have something curious to show you.” He then suspended upon the stage a curtain, whose peculiarity was its pure, soft blue color, like an Italian sky.

“Watch,” said he, pointing his uplifted finger to the hanging. Presently appeared upon it figures like shadows on a phantasmagoria.

One form was that of a female sitting upon a low chair, apparently reading a book.

“That,” said Poe, “is Miss D. I can control her and will her to reflect her figure upon the curtain; and that man is T.L. Harris. It is my own invention,” said he; “I studied it out and applied chemicals to my canvas till it produced this sensitive surface. All I have to do is to send my thoughts to them, and will them to appear, and there they are. Coleridge has a similar curtain, and some few others. But it requires a peculiar spirit brain to magnetize the subject sufficiently.” He offered to show me in the same manner any friend of mine with whom he could come in rapport.

This proposition delighted Morris and I, and we spent an agreeable evening in seeing certain of our friends on earth thus revealed.

Some were busy eating at the time, the _gourmands_! Others, more studious, were poring over books and papers, and one, whose name I shall not mention, was reproduced in the very act of making love!

The, dear old faces awakened such sad memories, and the occupations in which they were engaged were in the main so ludicrous, that we were held between tears and laughter till after midnight. But that is an Irish bull—for you must know that we have no night in the spirit world. Our diurnal revolutions are so rapid, and the atmosphere so magnetically luminous, that it is never dark here. But, however, according to earth’s parlance, it was midnight before we got through.

I will now bid adieu to my friends and readers until we meet again.

MARGARET FULLER
_CITY OF SPRING GARDEN_.

I am at present domiciled with my excellent friend Abraham Lincoln, in the beautiful city of Spring Garden. This place contains between sixty and seventy thousand inhabitants, a majority of whom are engaged in literary and artistic pursuits. It might vie with ancient Athens for the wealth of mind which is concentrated within its precincts. It is not compactly built, the city covering about thrice the surface of ground that would be occupied by one on earth of the same number of inhabitants. The streets are handsome, the pavements being covered with a gay enamel which is formed by dampening a certain yellow powder, which, when hardened, shines like amber. They are laid out in circles, surrounding a large park of several acres, which forms the centre of the city. This park is embellished with trees and flowering plants of every description, and does not differ materially from the extensive parks to be found on earth, except in its management.

Booths are erected at the various gates, which are supplied with fruits and confections free to all who present a ticket to the keeper. These tickets are furnished by the city authorities to those who desire them. This class is composed chiefly of children, and of grown persons who are incompetent to supply by their labor their own wants. Here they can walk through the pleasant grounds, rock themselves in swings, which are numerous, and, when weary with exercise, their appetites stimulated by the refreshing air, which circulates through its hills and dales as freely as in the open country, they can apply for refreshments at any one of the booths or tables within the park. A very delicious drink manufactured from the exudence of a flower not known on earth may here be procured. The grounds are provided with various other apparatus for amusement and pleasure, among which are elegantly-formed sleds on galvanic runners, which glide over the ground with swiftness most exhilarating to the senses. Air carriages are also furnished, and, in short, nothing is wanting for the pleasure and entertainment of the visitors who throng daily the extensive avenues.

Forming an outer circle to the park is the main thoroughfare of the city. The streets, as I have said, are laid out in graduated circles which increase in circumference as they recede from the centre. The outermost circle is bordered by trees, which form a natural wall. This city might be called the circle of palaces, from the numerous magnificent edifices which adorn it at every point.

The buildings are of a light, graceful style of architecture, adapted to the climate and the out-door life which the people generally lead.

The street facing the park is devoted to the display of commodities and creations of the spirit world and its inhabitants.

In this section are exposed to view beautiful fabrics, finer than the web of a spider, glistening like threads of sunbeam and ornamented with most exquisite floral designs taken from nature. Some of these fabrics emblemize the blue heaven glittering with silver stars; others the clouds, with sunlight shimmering through them.

Some have shadowy designs of birds and curious animals strown over a ground of amber or violet. These beautiful devices are photographed on the material; or, as the transcendentalist would say, they are projected there by the will.

Electricity with us is so potent an agent that it is used for this purpose, transferring the image and stamping it there.

These fabrics are more delicate and gossamer-like than any with which you are familiar on earth.

Exquisite materials are not only indulged in by ladies, but _male angels_ robe themselves in attire more fanciful and gorgeous than they have been accustomed to wear in their first life; except, indeed, the Orientals, who more nearly approach us Celestials in that particular.

I will state for the benefit of ladies that we have no millinery establishments, as the females wear simply their own beautiful hair, which they adorn with flowers and a peculiar lace, as thin as a breath. The hair, owing to electrical conditions, is usually abundant and of beautiful texture, forming the chief ornament of the head.

On the street I have described are also many studios for artists. These _attelliers_ are very ornamental in appearance, being placed in the centre of a large court. They are of various fanciful shapes, according to the design of the artist, generally open on the sides, with a dome supported by pillars, and resembling in form an ancient temple. Within, they are hung with rich draperies, which are adjusted at pleasure. The open dome admits the light and may be covered by a screen when necessary.

These studios are all on the ground floor, and usually with airy reception rooms attached, opening upon a court gay with flowers, birds, and fountains, making it a pleasant retreat for the artist and his friends. As my friend H—— gaily suggests, these accessible studios compensate the artist for the _attics_ which he occupied on earth.

The art of painting is here carried to greater perfection than it ever has been on earth.

As the development of the intellect in the material world depends upon the subservience of matter to mind, so in the spirit world, the same principle is the great motor power; for there we have matter (that is, spirit matter), and this we work into forms of beauty as we desire.

Speaking of art, I must digress to allude to the _fête_ which we held in our park in honor of three quite eminent artists, who have recently arrived in the spirit world and taken up their abode in this city.

As they were all new-comers, and but slightly acquainted with our manners and customs, we gave this celebration to surprise them, and also as a token of our appreciation of their efforts to spiritualize humanity; for art we regard as one of our most spiritualizing agencies.

In the centre of the park, I had forgotten to state, we have a temple erected, somewhat resembling those of ancient Greece, and which is for the use of orators and public singers. This temple was beautifully decorated with garlands and paintings by spirit artists. Within it were seated the visitors and a few friends, and without were stationed musicians, with curious instruments of melody, such as are unknown to earth.

Various ingenious machines for locomotion and amusement attracted general attention. Another source of interest were the graceful and picturesque groups of children moving in the air. At intervals, one of the most fascinating of their number would descend with offerings of fruits and flowers for our guests. The amazement expressed by our visitors, as these lovely children would suddenly sweep down through the air like graceful birds of radiant plumage was delightful for us older inhabitants to witness.

This city contains several institutions of learning which are accessible to all; not only those can become inhabitants of this city who have a taste for the beauties and refinements of life, but needy aspirants from earth may be introduced by them into these establishments.

Previous to entering the spirit world I had supposed everything here would be free, but I have found here, as on earth, that nothing can be attained but by exertion, and that the great diversity of talent and of gifts necessarily enforces a system of exchange.

All men are not alike inventive in the spirit world. The inventor, by his fertile brain, constructs an article which the majority desire to possess, and for that article they give him an equivalent. It may be a picture or it may be a song.

Here the artisan is not hampered as on earth; his time—the mere time employed in mechanical labor—is of short duration. Our facilities for creating are so immensely superior to those of earth that but a brief period is required for producing a result. The remaining time is devoted mainly to the development of the mind, to amusement, and to scientific research.

I stated in the beginning of my letter that I was visiting the home of Abraham Lincoln. He is residing here with some members of his family, and appears very happy and contented. The son for whose loss he grieved amid the honors of the White House, is now his friend and companion.

Matters of state, as I learn from conversation with him, occupy his mind but little; but he is deeply interested in humanity, and is anxious to elevate and harmonize the whole human family.

His influence for good is powerful, and he exerts it constantly.

Theodore Parker and Hawthorne both reside in this city. Parker, as I have been told, when he first came here, decided to devote himself to the cultivation of land; but he has drifted again into the rostrum, and twice a week you may see the fair maidens and gallant swains of Spring Garden wending their way to his beautiful little home and garden in the suburbs, where, amid the flowers, he descants to them, in his eloquent way, on life and the attributes of the human soul, and also upon his earth experiences.

So you perceive he exemplifies by his own actions the wise saying, “Once a prophet, always a prophet.” His original mind cannot keep silent, and his thoughts find readiest utterance in speech.

Hawthorne is living here with his beautiful daughter, who devotes her attention to art.

His mind is as active as ever. He informs me that many of the mysteries that seemed inexplicable to him while on earth are now cleared up.

I have spoken of the noble buildings of this city, surrounded by spacious gardens and beautified by trees and flowers, fountains and singing birds; but I have not alluded to the way in which property is held, and the reader will naturally inquire if these handsome dwellings are owned by their occupants.

They are not, but are simply loaned to them. Spirits congenial to those at present residing here lived in them ages agone.

It is true, each individual taste may alter and embellish the buildings and surroundings, but these improvements belong to the city and not to the individuals. The titles are vested in the community, and its members can vote, as in the case of Abraham Lincoln, in reference to any individual coming among them.

There are three daily papers issued in the city, and only three. One is especially devoted to reporting news from earth,—revolutions that transpire, changes in state and national politics, recent accidents which have thrown individuals suddenly into the spirit world, and to recording the names, as far as possible, of persons who have deceased from earth.

Disasters that occur on sea and land are immediately telegraphed to the newspapers in Spring Garden and published for the use of the community.

It may be interesting to the curious to know that in cases like the sinking of a vessel, where fifty or a hundred individuals are suddenly ushered into the spirit world, delegates are sent out from this and other cities to meet the sufferers and offer them the hospitalities of the city, in accordance with their individual merits and degrees of development.

Our method of printing newspapers differs materially from that in vogue on earth.

Our papers might be termed photo-telegrams. A much less space is occupied by a communication of a given length than the same would require in your papers. We have a system of short-hand, understood by all, similar to that used by your telegraphic operator.

We have various places of public amusement, two fine theatres which are devoted to dramas originating with the inhabitants of our world, and another appropriated to the representation of dramas familiar to earth. Our places of amusement are of large capacity, hence but few are needed; and the people of this city being congenial in their natures, as many as possible like to assemble in one place.

The several actors who have been famed on earth appear at the theatres in Spring Garden. Garrick, Kean, Kemble, Booth, Vandenhoff, Cooke, Macready, Rachel, and Mrs. Siddons, visit us from time to time.

Among our distinguished actors are many who on earth were clergymen, politicians, and of other occupations.[A]

[A] I am told that the Rev. Newland Maffit is at present a distinguished actor in the spirit world. ED.

GILBERT STUART.
_ART CONVERSATION_.

People are fools in religion, and worship as divine the most stupid monstrosities ever conceived of! Only tell the masses that St. Luke, St. John, or Mary Magdalen was the author of some absurdity, which, if you or I had originated, they would scoff at, and they will clasp their hands in mute admiration over that miracle of art!

So it seems to me to be with Spiritualists. Drawings devoid of taste, hard, and out of proportion, are received by them with acclamations of joy, and credited, if they are figures, to Raphael, and if landscapes, to Claude Lorraine or some other great master of art.

Now I, for one, wish people would use their brains, and not be so easily gulled.

It is truly wonderful that a spirit can make a person draw a straight line who never could draw any but a crooked one. It partakes something of the miraculous, I admit; and that spirits should produce likenesses, and representations of flowers, scrolls, and ornamental designs, and unearthly landscapes, through mediums whose powers of representation and artistic talents have never been developed, is indeed marvellous! but that these drawings should be called works of art, and looked upon as the genuine offspring of those immortal painters, is ridiculous, and a thing to be deprecated by every intelligent spirit and Spiritualist, either here or in any other world!

Why, God Almighty himself could not take a raw, unschooled, undisciplined hand, and produce a work of art!

If a medium is content with what he has done, if he does not comprehend the faults of his work, if his eye and brain are not educated artistically,—then he must stand like a machine working in a groove.

Neither Phidias nor any of his descendants could inspire a high production through such means!

Now I do wish that _educated artists_ would seek to be controlled by us spirits; or that those mediums whom we do influence would go to school, and submit to the drudgery that is necessary to give them skill in design and execution.

Then could we hope to represent something of the progress of art in the spirit world; and would be enabled to depict marvels of landscapes, and the seraphic beauty of the human face with its grace and perfection of form, as it meets us in this artistic land.

Yon ask if we have galleries of art here. I should think so: art-love is immortal! You do not suppose that Benjamin West, Washington Allston, Henry Inman, Copely, Stuart, and we Americans who loved our art, would be satisfied with laying down the brush, and would have contented ourselves with singing and playing on cymbals constantly for the hundred years or so that we’ve been here? Now, where there is a will there is a way, and having the will, we have found the way to exercise the genius which God gave us.

Speaking of music, the gift is cultivated here to an extent that would set the _dilettanti_ of earth wild with ecstasy!

_Music, Poetry, Art, Oratory_, and _Scientific Research_, form the principal occupations of the beings in this immortal world of ours, and language is incapable of conveying an idea of the perfection which our noble and glorious faculties have attained.

Art is about to undergo a revolution. At present too much attention is given to the literal rendering of a fact, and imagination, which is merely a faculty for reaching the immaterial, is checked; but ere long painters will turn their attention to representing scenes in spirit life, and the inspiration which attended the old masters when they gave wings to their fancy and cut loose from identical imitation, will return.

Let the camera and the photograph reproduce the exact outline and minutiae, but let the artist paint with the pencil of imagination and inspiration! Only permit imagination to have root in the material world. As no man can become a good angel who has not developed his physical nature in harmony with his spiritual, so neither painter nor medium can represent the artistic beauties of the natural world, nor of the spirit world, unless he has had a good physical training. It is only through the _physical_ that the imagination can express itself with beauty and correctness. Truth is beauty, and is always proportionate; the light equalizing the dark, precisely as in the perfection of art a mass of shadow is balanced by a proportion of light.

One of the most agreeable places of rest or there-abouts is the artists’ rendezvous—a building larger than St. Peter’s at Home, magnificent in structure, and filled with wonderful paintings.

Here artists and authors of all nations are to be found. You can step in any morning and have a chat with Lawrence, Reynolds, Lessing, Delaroche Hazlitt, Coleridge, Charles Lamb, Beethoven, Mendelssohn, Rossini, Willis, Irving, Anthon, Sigourney, Osgood, Booth, Kemble, Kean, Cooper, Vandenhoff, Palmerston, Pitt, O’Connel, Lamartine, Napoleon, Margaret Fuller, Charlotte Bronté, Lady Blessington, and others of note, who have made themselves illustrious during the eighteenth and nineteenth centuries. People of congenial tastes and aspirations can readily obtain admittance, and all freely engage in conversation on topics connected with art and literature.

A large garden is attached to the building, filled with every manner of fruit-tree, and is accessible to all; any poor devil of an artist can go there and some bewitching Houri will present him with all the delicious condiments which his taste or fancy can demand.

In these matters the inhabitants of earth need to take a lesson from us.

I prophesy that America will be a pioneer in these reformations, and will, in some Central Park, erect a building similar to this, where aspiring artists may receive food for the soul and the body, and where artistic minds can meet and interchange ideas.

EDWARD EVERETT.
_GOVERNMENT_.

The Christianized world supposes that the form of government now existing in the heavenly system is that of a monarchy; that God is the supreme ruler of the whole universe, embracing not only the little planet Earth, but the countless starry worlds and invisible systems that roll through space. But more directly in its imagination does it place him as the sole monarch and kingly ruler of the spirit world. It seats him in fancy upon a gorgeous throne, material in every aspect of its magnificence; a throne of gold and jewels, as described by that Miltonic poet, St. John, in his “Revelations.”

This is the prevailing faith of Christendom; a faith which to the majority seems knowledge as positive as the fact that Victoria rules the British people, and sits upon the English throne.

Yet this is the conception of a people fond of barbaric pomp and splendor. A conception unsupported by reason and at variance with fact.

Nearer to the truth was the old Greek nation; a nation which embodied the intellect, the wisdom, and the refinement of the present age.

That nation, in its belief in the government of the spiritual universe, was wholly Polytheistic, believing in many gods, and, as I have said, approached nearer the idea of the form of government as existing in the spirit world, for it is a Republic of Gods.

It is a law of the universe that all vast bodies must be divided and subdivided into smaller ones. Every system is a constellation and every constellation is a congeries.

In accordance with this law, the universal world of _spirit_ is broken up, is divided and subdivided.

In these divisions and subdivisions forms of government ensue, differing slightly one from another, according to the progressive development of the people; and an unlimited monarchy is not known in the spirit world.

There are some clinging to their old habits, associations, and education, who would fain raise the representatives of royalty on earth to the same positions in the spirit world when they become residents there. But the effort, when made, cannot be sustained. The one-man power is incompatible with spiritual laws and spiritual justice.

In a world where the external trappings are torn away and the internal nature of man is exposed to observation, the prerogatives of earthly kings have but little power.

The republican form of government is destined to overthrow all the monarchies of earth. As the world progresses and knowledge becomes universal, individuals will be able to govern themselves.

It has been only through ignorance and superstition, and the limited knowledge of the masses, that the kings and emperors of earth have been enabled to sway their jewelled sceptres over the necks of the people. But their reign is drawing to a close; their glories have culminated; and the day is rapidly approaching when earth will be governed even as the heavens above are governed. As in the world of nature, “the same chance happens alike to all,” and every child in time may become a man and every infant a father, and the experience of one becomes the experience of all, so in the government of the spirit world, every man can rise and become for a space of time the patriarchal dictator of a republic.

The prevailing form of our republic differs from that of the American republic in many particulars. Our term of office is of shorter duration than with you. Our directors while in office make friendly excursions to other republics. Matters of state with us are not so weighty or complicated as with you, nor are encroachments and reprisals so common. We are not compelled to sustain such vast armies and navies, involving the necessity of directing and superintending them.

As a rule, people who have entered the second stage of existence desire a change. They desire to live with more simplicity and freedom, and are eager to begin their new life with nobler aspirations. Therefore, they assimilate with comparative ease with our form of government.

Our directors are our fathers. The nearest approach to our system is the government of the Mormons in Utah. Pardon me, if, in making this statement, I offend any delicate sensibility. I allude not to their creed, but to their mode of public administration.

As I have stated, the inhabitants of the spirit world are divided and subdivided into associations, or bodies, which in your world would be termed nations and states. For example, the nation to which I belong is represented by the American people. The nationalities of earth present different traits and characteristics which set them apart, though in a general aspect they present one whole. Even as in the ornithological world different species of birds represent the feathered race, and though differing in many particulars and forming separate varieties, yet assimilate as a whole, so nations migrating to the spirit world form separate nationalities. And, as I have stated, some of them, educated in the belief of the divine right of kings, choose a form of rule nearer approaching the monarchial than the republican. Among such often arises a Napoleon, a man of powerful intellect, a mind to grasp all circumstances, and a will to direct, who succeeds in placing himself in a position which he retains for years.

But as the hereditary right of kings cannot exist in the spirit world, the emperor or dictator is chosen by the people, as was the custom of the ancient Romans.

Intercourse of nations with us is not bounded by the obstacles that exist on earth. Prominent ideas prevailing among the most intelligent masses of spirits become the views of the whole. This your own world exemplifies. As the means of communication become more facile, as the various arts of locomotion obliterate distance, the remote and barbarous nations, brought into proximity with the civilized, assume their habits, adopt their modes of action, and follow their form of government.

I can safely predict for you a similar result. In the spirit world those nations once most tenacious of kingly rights and of the majesty of the throne, lay quietly down their regal crowns, and assume the unostentatious cap of the republic. So will all the nations of earth follow their spiritual leaders and hurl out from the round globe the crumbling thrones and sceptres of kings and emperors and the tottering papal chair of Rome, down, down, into the vast tomb of antiquity!

FREDERIKA BREMER
_FLIGHT TO MY STARRY HOME_.

I was in Stockholm when the ambassador, who is sent by the all-wise Father to pilot his children to the unknown land of roses, called for me, and I was obliged to part with the body which, though homely and unattractive, like the dear, good “family roof,”[A] had rendered me service in many a stormy day.

[A] Swedish term for umbrella.

The feeling I experienced in taking my departure was like that of going out into a pitiless storm, and it was followed by an intense prickling sensation, similar to that familiarly known as the “foot asleep.” This, I afterwards understood, was occasioned by the electrical current passing through my spirit as it assumed shape upon emerging from its old frame.

Some twenty minutes perhaps elapsed after the breath leaving the body before I became perfectly conscious in my new form. Upon recovering the use of my senses, my whole attention was drawn from myself to the friends who had gathered in the room which had so recently been my sick chamber.

As I watched them combing the hair and attiring the white, stiff figure that lay so solemnly stretched upon the couch, my emotions were indescribable. I endeavored to speak, but my voice gave but a faint sound, which they evidently did not hear—as a spirit, I attracted no attention. This caused me deep grief, for I desired them all to see me still living.

My sad emotions were presently dispelled by the sound of most mellifluous music bursting upon my senses; and as I turned my eyes to discover the source from whence it proceeded, I beheld, resurrected before me, a group of dear old friends, whose bodies were already dust and ashes in the Swedish grave-yards, and in the cemeteries of the old and new worlds. A hearty burst of joy escaped from my lips as I recognized them. We laughed, cried, shook hands, and kissed first on one cheek and then on the other, with the same enthusiasm and naturalness we would have shown had we been inhabitants of dear old mother Earth.

“Come, Frederika! Dear Frederika! don’t stay gazing on that old body! Leave friends who cannot talk with you and come with us!” they clamored on all sides. Their voices were like a full orchestra; besides, some had instruments of music, upon which they improvised little songs to my honor. I was fairly bewildered. Presently they formed a circle about me and commenced whirling rapidly around and around. I felt as in a hammock swayed by the wind; a dreamy lethargy stole over me, and I gradually became unconscious; and thus, I am told, they bore me through the earth’s atmosphere, out in the stellar spaces, to a new world—a world not of the earth, earthy, but the New Jerusalem which I had so often pictured to my fancy.

A soft, pleasant breeze blowing directly upon my face, restored me to consciousness. I opened my eyes, and, lo! I was reclining upon a divan in a great pavilion. The friends whom I had previously recognized were around me, some making magnetic passes over me, others engaged in preparations for my comfort. Upon seeing me awaken, several friends approached with flowers and fruits. The term “flowers,” though a beautiful appellation, gives but a faint idea of these marvellous creations.

My attention was particularly attracted to one whose corolla was of deep violet striped with gold, having long silvery filaments spreading out from the cup in lines of light like the luminous trail of a comet.

In a state of delicious languor, I watched the varied wonders before me. The pavilion, which was of silver lace or filagree woven in the most exquisite patterns, was a hundred or more feet in circumference, and adorned with open arches and columns on its several sides. These columns and arches were of coral and gold, which contrasted with the silver network, and the blossoms and foliage of curious plants and vines which graced the interior, forming altogether a structure of singular elegance and beauty.

Numberless forms like the fabled peris and gods of mythology glided in and out of these arches, and approached me with offerings of welcome. One blooming Venetian maiden presented me with a crystal containing a golden liquid, which she said was the elixir of the poets and painters of her nation. The name she gave it was “The Poet’s Fancy,” and she informed me that it was distilled from a plant which fed upon or absorbed the emanations which the active mentalities of these poetic beings exhaled.

This information was quite new to me, and gave me pleasure, as it accorded with my ideas of correspondence. So I sipped the “Poet’s Fancy,” and imagined that its delicious, aromatic flavor vivified me like rays of sunshine. If, previously, I had been charmed, I now certainly experienced a power of enjoyment and quickness of perception tenfold increased.

I then inquired for Swedenborg, Spurzheim, and Lavatar. “You will meet them further on,” said she, smiling. “They are not here.” I was so well pleased with her that I twined my arm around her fairy-like form and we glided away together. As I desired to obtain a peep at the outside of the beautiful pavilion, my companion led the way, pausing here and there to present me to groups who had advanced for that purpose. The company I found to be composed of writers and painters, interspersed with a few of my own personal friends; and I felt gratified to find myself so well received by those whom I had known on earth as celebrities.

“’Tis strange,” I remarked to my companion, “that such choice minds should all be gathered together in one place.”

“They are spirits congenial to your own,” said she. “Like attracts like, and they have come from their respective homes in the spirit world to welcome you here.”

“Ah,” said I, “I now begin to understand what all this fine company means! This is my reception.”

As we were leaving the pavilion we were joined by Herr Von ——, the celebrated Swedish naturalist who had recently entered the spirit world. He congratulated me upon my safe arrival, and kindly offered to act as _cicerone_ and to point out to me the marvels by which I was surrounded.

To my astonishment, on reaching the open air I discovered that the pavilion was located upon the summit of a lofty mountain. The face of this mountain was of many colors and glistened like precious stones. My friend led me to the point of a precipice on one side and bade me look down. This I did, and beheld phosphorescent rays issuing from the sides.

“What wonder is this?” I asked. He informed me the mountain was magnetic in its character, and that it was, so to speak, the first station from earth, and a point easily attained by a spirit newly arriving from that planet. He said I was not permanently to remain upon the mountain, but was placed there until I should become acclimated to the spirit atmosphere, and to acquire strength before travelling to that portion of the spirit land which would form my permanent abode.

The apex of the mountain formed a flat plain about two miles in extent. We walked onward some distance, when he pointed out to me another pavilion, much larger than the one to which I had been borne. The exterior form of each was alike, and resembled a Turkish mosque; the crown-like canopy which formed the top being surmounted by a ball so dazzling in brightness that I was obliged to turn my gaze from it. This ball was composed of an electric combination, which shed its rays far through space. “And,” said the good Herr Von ——, “as the pavilion is used for the reception of the friendless and the homeless, they are attracted and guided to it by its coruscations.”

We proceeded some steps further, and he showed me how the mountain, which is steep and precipitous on the northern exposure, sloped into broken chains and lower elevations on the southern; and from this point, looking down, I beheld through the clear atmosphere a billowy landscape, clothed with soft, rich verdure, more fresh and green to the eye than that which covers dear mother Earth.

“How wonderful are thy works, O God!” I exclaimed, as we retraced our steps. And I could not but reflect upon the singular trait exhibited by Jesus of frequenting a high mountain to pray. Surely, altitude elevates one into the spiritual state, and no doubt Christ felt nearer to the spirit world when elevated far above Jerusalem, on the mountain-top, amid the clouds. Thus, looking down from the sublime height, I realized for the first time that I too was a spirit and an inhabitant of the world in which Jesus dwelt!

LYMAN BEECHER.
_THE SABBATH_.

In the days of my ministrations on earth, it was pretty generally believed that the Sabbath day was one of peculiar sanctity; and that the Creator, having completed the creation of the earth in six days, had rested upon the _seventh_ from the labor attendant on that work. But science, which is ever at war with the Jewish record, has established the fact that the world was not created in that short space of time.

The multiplicity of worlds created also disprove the idea that the Creator could have rested during any set period of time.

Some zealous skeptics, to counteract the belief in the sanctity of the Sabbath, have asserted that mind can never rest, and that as _God_ is a spirit, rest to him is impossible.

Even granting this hypothesis, history and research have proven the wisdom and utility of the Jewish Sabbath, as established by the great lawgiver, Moses.

The Jews at that time were an active, restless, laboring people. Their industry had enriched Egypt, and having escaped from her oppressive bondage, they were liable, in their efforts to found a nation of their own, to carry their habits of industry to excess.

Probably they overworked their slaves, their cattle, themselves, and the “stranger within their gates.” Their wise lawgiver, under the direct influence of spiritual guides, promulgated this law: “Six days shalt thou labor and do all thy work, but the seventh is the Sabbath of the Lord; in it thou shalt not do any work, thou, nor thy man-servant, thy maid-servant, thy cattle, nor the stranger within thy gates.”

And this commandment has been handed down from the Jewish to the Christian nations. With the early Jews it was a day of recreation, of dancing, and of song. The early Christians employed the day at first in social intercourse, afterwards it became a day of sacred ordinance; and, as copies of the Scriptures were rare, they met on that day to hear them read, and in their simple faith would select passages and apply them to their own necessities.

When the Christian religion invaded Pagan countries and became established, the days which had formerly been appropriated to feasting and sacrificing to the gods and goddesses became the fast-days of the Romish Church.

When Protestantism arose, she swept off from her calendar these fast-days, and returned to the simplicity of the Jewish Sabbath.

Puritanism followed and gave a literal meaning to the text, “Thou shalt do no work.” Under her reign, all labor was suspended on the seventh day. A strict watch was set upon the actions of the individual: household duties were neglected: fires were not lighted or food cooked. The great world of activity stood still.

Rest so severe embittered men’s judgment, and the Sabbath became a day for prying into the derelictions of each other. A rigid observance was placed upon men’s actions, and stringent laws were made to punish the offender against this enforced rest.

So tyrannous and exacting did the Puritan observers of the Sabbath become, that their rigid formulas created a rebellion in the minds of the succeeding generation, and so great has been the reaction, that in our day it has become a common assertion that “all days are alike,” and the steam-car and the horse-car, the coach, and the hack, ply their busy wheels through the streets of our large cities, and the church-goers travel thereon to their different sanctuaries.

“All days are alike to God,” says the reformer; “why should we observe the Sabbath more than any other day?” I will tell you why: a concentration of the spiritual nature of men throughout Christendom necessarily creates a magnetic atmosphere through which spiritual beings can approach. The sincere and devout worshippers in every land congregating in churches upon one day, send forth waves of magnetic light which extend into the world of spirits. The music and the prayers are borne upward on this current, and great batteries are thereby formed that cannot but affect the souls in Paradise. They respond to the music and the prayers, and worshippers in the churches feel their magnetic influences. Those who are sincere in their religious faith say that they feel “heaven opened to them.” Even those who attend church from fashion, or for the purpose of meeting their friends and neighbors, are there brought in contact with spiritual influences which could reach them in no other way.

The experience I have gained since my entrance into my spiritual home has given me more liberal ideas of the uses of the Sabbath, and taught me that to the working man it is a necessary day of recreation. But I lift my voice against its becoming one of beer-drinking and boisterous sports. The workman who is confined to the bench or the workshop, in the midst of a crowded city, for six days of the week, will certainly be benefited by seeking the green fields and healthful influences of the country; but on reaching that desirable Eden, let means be provided for his instruction; so, while sitting under the leafy trees, his mind may be benefited, and his bodily organism rested, rather than injured by feasting and rioting in the public gardens and parks.

Field preaching should become a regular institution of the Sabbath; and discourses instructing the mind in morals and sciences should be given in the tent, or under trees, in parks and woods set apart for that purpose. Then would, the object of the Sabbath be attained. As I have said, the spiritual nature is more open to the reception of truth on that day.

The state of sleepiness, which is a well-known attendant on the Sabbath, is indicative of the magnetic influence; and those who discard the day, and secretly pursue their active employments, would do well to heed the remarks I have made.

Before I close, I wish to make some observations upon the present style of preaching as compared with the sermonizing of my day. When I occupied the pulpit, the doctrines of election and predestination were the principal themes that engaged the attention of ministers.

Free will and coerced will were questions which puzzled the theologian. Looking upon the Bible as an inspired book, the most careless sentence therein expressed became a word of weighty import. We engaged the minds of our hearers with abstract questionings and reasonings. But we never could make the doctrine of predestination accord with that of free will. Nor could we clearly account for the presence of evil, while we believed the Creator to be all wise, all powerful, and cognizant of the end from the beginning. Yet these were the topics which the minister of my day discussed and endeavored to make clear to the comprehension of his hearers. We did not treat of every-day life; the pulpit we considered too sacred for such topics. Religion with the masses became an abstract state of holiness. Men assumed long faces and sober bearings upon the seventh day; but their every-day life was something different, which the minister and his ministering did not reach.

But the pulpits of to-day are platforms of another kind. They have altered, even as their shape has altered. Their outward construction corresponds to their teachings. In my day the pulpit was narrow and straight, and was lifted high above the people. But at the present day a step only separates it from the congregation. It is broad, low, and open. The teachings received from it correspond with its change of form. The ministers of to-day are one with their flock. Their discourses are practical, relating to every-day affairs. They no more discuss the questions of Satan, of angels, and archangels, nor arouse an undefined fear by descanting on the mysterious prophecies of Daniel: they talk to you like _human beings._

I remember being somewhat shocked while listening to sermons preached by my son, H.W. Beecher. I recall sitting near his pulpit, and longing to get up and tell the congregation my views of texts and matters of which he was discoursing. I thought then it was because the race was going backward—becoming less intellectual—that men should be content to listen to sermons that contained so little theology. But experience in spirit life has caused me to change my opinion.

I now see that Beecher, Spurgeon, and a vast host of others, are teaching human souls the great truths which will fit them for life hereafter. I have done now with endeavoring to solve improbable problems, and with simple faith in man’s efforts for his own progression, I give my testimony as to the uses of the Sabbath, and the advantages of religion in advancing their progress, and in preparing the spirit for its future home.

PROFESSOR GEORGE BUSH.
_LIFE AND MARRIAGE IN THE SPIRIT WORLD_.

The two worlds—the spiritual and the material—are like twin sisters whom I have seen, so similar that their acquaintances could not distinguish between them, and yet so dissimilar that an intimate friend would wonder why one should ever be mistaken for the other.

I propose to give a short account of the society and conditions of life in the spiritual spheres.

The Swedenborgian Society of which I was a member while on earth, continues to exist as a body in the spirit world, though Swedenborg, the great seer and founder of that sect, is not a leader among them. He has his country seat in Swedenborgia, a beautiful and intellectual settlement named after him, where he retires within himself, and directs his great mind in developing his science of correspondences, which he proposes to arrange so systematically that it will become a part of the teachings of earth’s children.

It was never his design to become the leader of a sect, but his desire was simply to reveal like a telescope that which was unknown. He is deeply interested in the political condition of Sweden, Norway, and Germany, and exerts his vast intellect towards emancipating the minds of those nations from the bondage of church and state.

It is curious to witness with what fidelity Swedenborg described in many instances the condition of the soul after death; and also to perceive in other instances how utterly he misinterpreted the visions presented.

Such discrepancies are incidental to all clairvoyant states; and this is not surprising, for it is incidental to humanity.

Man sees clearly when the prejudices of education and the influence of his loves do not pervert his vision.

What political economist, strongly biased in favor of one mode of government, can contemplate dispassionately an opposing form?

The theological belief which Swedenborg imbibed in his early youth, tinctured his description of the heavens and hells of the spirit world, causing him to represent the soul as reaching a period in its love of evil when it cannot retrace its steps. The hells of the spirit are similar to the hells of earth, being like them the result of the ignorance and perverted loves of animal man.

What hell more fearful than the hell of licentiousness? Yet it is merely the animal side of the heaven of love.

Swedenborg discovered hells in spiritual existence, where the inmates lived lives of prostitution. His statement concerning such hells is true. Individuals who have lived such lives upon earth cannot suddenly be transformed. Their habits become _spiritual diseases_ with them.

Now, as to marriage, the mere form does not make the wife different from the courtezan, but her love exalts her above that condition. If she be united to a man who is repulsive to her nature, and yet submits to his embraces for the considerations of family, or home, or public opinion, she is on the same plane with the courtezan.

It is a proposition generally believed, that there is a soul-mate for every human being, and it is usually supposed that in the spirit world those mates are found, and that those united there live together inseparably. But as there exists in the spirit world the same states, the same variety of progressive development among men and women as in this world, so unions are formed there in which one soul develops beyond the capacity of the other, and in such cases changes must ensue.

I will now speak of marriages more in detail.

In the summer land the union of the man with the woman occurs from very similar causes to those which bring about like unions upon earth—the man is drawn to the woman and the woman to the man through the operation of a natural law. If instinct were not so impaired by the cultivation of the external faculties, there would arise but little difficulty—on earth in selecting partners adapted to each other. Considerations of wealth and position are permitted to influence your selections rather than the idea of congeniality and adaptability.

In spirit life this method is reversed, and the marriages formed there are productive of greater happiness than those among men in the first condition of life.

But as I have stated, marriage in the spirit world is not an indissoluble bond. Some minds associate together in harmony and expand in the same direction, and with these the union is permanent. I have seen such in the spirit world,—beautiful and noble souls intertwined and aspiring together.

There be others whose states and conditions after a time become changed. Such seek new companions, and this is permitted without discredit to the individuals.

Many forms of marriage ceremonies are extant in the different societies and countries. Garlands of flowers and symphonies of divine music are bestowed upon the bride and groom. Bright bands of spirits from the celestial heavens attend them, for they represent in their love and in their wedded joy the harmonies of nature!

While they love, sin, sorrow, darkness, and all evils shrink from sight.

From these spiritual marriages are born soul attributes. Human beings are never generated in the second condition; they need what is known as the material world for their nurture and growth; and yet I understand that in some of the more refined spiritual existences births have occurred. The beings born there are indigenous—not generated by earth parents, but offspring of those refined conditions.

I know not of this as a fact; yet if we take the old Jewish Bible as a history, we find an analogous statement there in the assertion that Christ was born of God in a spiritual state of existence previous to entering this earth plane.

Spirit soils and atmosphere interblend and produce trees, shrubs, flowers, and the cereals, but the human being, after the second birth, ceases to reproduce his species. His children are thoughts born of the spirit. After birth succeeds death. The soul passes through many stages of existence in the process of refinement. The next state of existence to the material, I term the spiritual, and the one beyond that the celestial, and beyond that the seraphic.

In the next state, to which I in common with all men who have not passed some hundreds of years in the spirit world belong, individuals pass through a condition analogous to death upon the earth.

Spiritual bodies are subject to a process of refinement and decay; and the soul, as the winged butterfly to which it is likened, throws off its cerement and assumes a new form.

But with us the transmigration is not veiled in darkness and mystery as with you. We can watch the transformation; we can see the spirit emerge from its old casement more ethereal than ourselves, but still visible; and we can hold communion with it.

So slight is this change with us that your mediums seldom touch upon the fact.

Spirit is inseparable from matter, and can give neither form nor expression without it.

The Great Invisible Creator of the Universe must have thought of trees, flowers, beasts, birds, fish, and the wonderful exhibitions of form through the vast realm of matter, previous to their existence.

But he had to give them shape in matter—perishable but re-creative matter; and if the Master-mind of all cannot express his thought otherwise than with this ever changing, yet ever reconstructing thing called matter, how can the human soul manifest but through a spiritualized condition of matter, ever changing yet ever re-creating and refining, mounting higher and higher, from the earthly to the spiritual, from the spiritual-to the celestial, on—on—till finally reaches Deity—himself!

JUNIUS BRUTUS BOOTH
_ACTING_.

All great actors are media for spirit influx. It would be a marvellous sight if the curtain which hangs between the spirit world and the stage were uplifted, and the invisible drama which is being enacted exposed to view. Then would you behold “the airy spirits” to whom Shakspeare so truthfully alludes, moving like comets in gorgeous light around the inspired actor!

Inspiration is _motion, acceleration, intensity_; it has no part or parcel with lethargy.

I recall my past experience, portions of which I review with regret. In endeavoring to obtain this energy, this motion, this acceleration, I was obliged in my ignorance to resort to artificial means. A knowledge of the laws of spirit life would have enabled me to have avoided this mistake; but that knowledge I did not possess.

The actor of the present day is blessed with the knowledge that he has merely to throw himself into the magnetic state, and become _en rapport_ with spiritual conditions, to find himself inspired—inflated with the divine magnetic current which flows from the spirit world to the inhabitants of earth. If a player desires to represent a certain character,—let it be the subtle, fiend-like Richard III. or the crafty Richelieu,—the customary mode of studying such characters is to endeavor to imagine one’s self to be the person. That is the first step towards mediumship; for it is one degree from the natural, towards the superior state. Usually, through ignorance, the student proceeds no further than this point; and the spirit assistants can only partially aid him. But an actor possessing the knowledge of placing himself _en rapport_ with these characters, whether traditional or real, is immediately cut loose from his surroundings and becomes the Richard or Richelieu whom he would personate.

From the brain of every spirit medium ascends a blazing sun, which burns the brighter when the magnetic relations between it and the spirit world are most perfect. This blazing light, this radiant effulgence, is perceived instinctively, though not knowingly, by every individual who listens to a discourse from a “trance medium.” So from the brain of the actor this glorious light throws out its rays into the assembly, and when he becomes fully inspired, its magnetic influence is felt with overpowering vividness; and the result is, the audience themselves are set in motion, and from pit to gallery you hear vociferous applause.

There are actors who are good, and who acquire fame, who have never felt this divine afilatus. The intellect of the audience appreciates them for their declamation, for the art and artifice which they manifest; but the humblest and most illiterate of that assembly know well that this studied eloquence does not fire the brain.

But it will not do to trust blindly to spirit control; a knowledge and constant study of human nature is necessary.

It is a well-known fact that a person steadily looking at one point will influence twenty others to look at that point also, and to imagine they see some object before them. Understanding this principle, you may work upon each attribute in the minds of your audience. If fear is to be aroused, do as your neighbor does as he hastily enters your house after meeting with a fearful calamity. You become excited before even hearing the evil which has befallen him. Every faculty can be acted upon in the same manner—grief and joy alike.

Of the ventriloquial powers of the human voice, many speakers are ignorant. The tyro on the stage wishing to make the remotest individual in his audience hear, bawls at the top of his lungs. He is unaware that the organs of the human voice are a kind of electrical machine, governed by the will-power, and that the actor has merely to throw his will and direct his mind to a given point, for his voice to reach that point and produce a far more startling effect than the loudest blast that any pair of lungs could bring forth. Thus the lowest whisper can be made to tell at the farthest corner of the theatre.

But perhaps I have said enough of the methods best adapted to produce representations of character on the stage. The question may arise in the mind of the reader, whether there is any opportunity of exercising the talent of acting in the spirit world, supposing that talent to have been cultivated in this.

In the remotest ages, and among the most uncultivated nations, as well as among the most highly civilized, the power of representing human passions and events has been exercised instinctively, showing this power to be as much a portion of the soul’s attributes as the gift of thought or of fancy. If one belongs to the immortal condition, the other does also.

One of the chief enjoyments which the all-wise Creator has made attainable to the inhabitants of the starry heavens is that of dramatic representations of life, character, and events, transpiring in the countless worlds that wheel through space.

The field of the actor for depicting the truths of human nature in the world of spirits is vast and unconfined!

Eloquence is appreciated on earth, but that appreciation is weak and tasteless compared with the estimation of that “gift of the gods” by the inhabitants of the summer land.

Some blind, short-sighted investigators tell you there is no speech among us; they would lead you to imagine that we inhabit a world blank and void of sound; that stillness more unbroken than the grave pervades our mysterious realm.

Conjure up the picture in your fancy, reader—the soul shrinks back from such a state! The spirit world is _all_ voice. Never have I heard notes clearer, louder, deeper, than resound through the electric air that surrounds my home.

The gift of speaking, and of representing individualities separate from your own identity, is a spiritual gift decidedly; and with us theatres and amphitheatres are as numerous as churches are with you. I will leave the description of these structures for the ready pen and speech of our friend Burton.

JOHN WESLEY.
“_THE DIVISION OF THE CHURCH OF CHRIST, INTO SEVERAL BODIES, AND ITS RE-ORGANIZATION INTO ONE GENERAL BODY.”_

I will take for my text this sentiment from the New Testament: “I will draw all men unto me, and there shall be one church and one people.”

The church which was organized by our Lord[A] Jesus Christ was designed to establish a feeling of brotherhood between separate and distinct classes of people, and to abolish the system of castes, which was the prevailing sin of the eastern nations.

[A] The word “Lord” is used in the sense of an earthly lord who cares for his people.

Christ made no distinction between the Sadducee and the Pharisee, the publican and the saint, the high priest of the temple and the lowliest of his followers. He placed the affections above the intellect, truth and sincerity above wealth and worldly position.

The church which he originated for many years followed in his footsteps. But as it increased in numbers it accumulated wealth, and with wealth came power, and from that power issued discord and separation.

Thus, the church divided and subdivided, and split into a thousand pieces, formed new interests, created new beliefs, and sowed dissension and envy with a free hand.

Such has been the condition of the church for the past ten or twelve centuries. Meanwhile, in the Heaven of Heavens, has arisen a powerful movement directed towards restoring it to its original state of purity and simplicity. This great movement, like a mighty river seeking its outlet, has rushed on, diverging at several points, and at length found the reservoir it sought in what is termed _Spiritualism_.

The spiritualistic movement opened the gates for the expression of skepticism, which the formalism, the tyranny, bigotry, and externalism of the Church awakened in the minds of the people of every enlightened Christian nation; and the result has been a criticism so pungent, and an examination so thorough and direct, into the deformities of the Church, that she has been obliged to contemplate her own condition and the rottenness of her position, until she fairly trembles at the view of her disjointed parts.

On every hand now, at the present moment, efforts are being made to consolidate—to rejoin. On one side you behold the Protestant Episcopal Church offering to unite with the Methodists, from whom, since my day, they have stood aloof, as an illegal and fanatical people whom they could not fellowship.

On the other side, you see them stretching to the Roman Church, forming a brotherly compact of forms and ceremonies with Papacy.

One branch of the Presbyterian Church wears the robes of the Roman Church, and thus that is linked to Catholicism.

All these denominations which have stood apart so long, whose theology has been so antagonistic, are now merging into one Church.

In the face of the great danger which Spiritualism or Liberalism has brought to their sight, they endeavor to return to their first estate, but in returning they lose their identity.

This result is sure, though unperceived by them.

One by one, they will give up this point of difference and that point of difference, this creed and that creed, for the sake of harmony. This vestment they lay aside, and that form, until they will all be swallowed up, and neither Methodists nor Calvinists, Baptists nor Lutherans, Armenians, Jews, nor Gentiles, will remain. Then the primitive Church of Christ will be revived again upon earth, simple and unostentatious; its creed will be the creed of Jesus Christ:

“The brotherhood of man, and the love of God for his children.”

This creed, you perceive, embraces the whole of the spiritualistic faith, which is causing these great changes throughout the Church of Christ on earth.

---

At this point it will not be inappropriate to make some allusion to the mysterious sounds which occurred in my house in Lincolnshire, England, at intervals within the space of three or more years during my earthly ministrations.

These mysterious sounds, even in that day, were supposed to have been caused by spirit agency. I have ascertained that that supposition was correct; and my attention has since been directed to the fact in Church history, that every separation from the Church body which has originated in a desire to return to the simplicity and purity of the primitive followers of Jesus, has been attended by similar mysterious demonstrations.

Luther and Mclancthon, Knox and Calvin, and the earnest dissenters and reformers of every age, have been haunted in like manner. I say haunted, for they generally have misunderstood the aim of these spiritual visitants.[A] It has devolved upon the scientific researches and the skeptical but investigating mind of the nineteenth century to form a process by which the spirit of the departed can communicate with the dwellers in Time.

[A] The spirit of Rev. Dr. John M. Krebbs, of New York, states through this clairvoyant that the cause of his mental aberration while on earth was a misinterpretation by him of a spiritual vision which he was permitted to receive. Thus misunderstanding the aim of his spiritual visitants, he became haunted with a fallacy which ultimated in his death. ED.

To me this science was unknown. Had I been acquainted with the facts with which I am now familiar, I might have established a more liberal Church, but as it was, this daily association with an unseen spiritual presence enlarged my views of the condition attending the soul after death, and caused me to give utterance to thoughts which happily have aided in preparing the world for the Universal Church which ere long will lift its towering dome toward Heaven.

N.P. WILLIS.
_A SPIRIT REVISITING EARTH_.
(A FRAGMENT.)

How wondrous I
Through illimitable space, where myriad suns
And systems roll their mighty orbs,
The spirit moves like some strange wingless bird,
Darting through space with rapid flight
Until he nears his native home,
The earth.
His home no longer;
He has become the denizen of a world
More rare and beautiful than earth.
With quickening pulse and grand emotion
He gazes down upon the globe,
Whose habitations he has left forever!
Cities with their palaces and towers,
Surging seas, leafy forests, and fields of grain,
The towering mountain and the massy
Icebergs of the Polar sea sweep past
His sight like fading visions.

ALLAN CUNNINGHAM.
_ALONE_.

Far away from earthly care,
Free as a bird, I soar through air,
And think of thee in thy sad, lonely home,
Watching and waiting for thy love to come.
Dost thou hear me call thee, Sweet! Sweet!
Many the years till we shall meet.

My spirit home is bright and fair
With flowers and birds and wonders rare.
Seraphic the faces that on me smile,
But the one I love is on earth the while,
Will she hear me calling, Sweet! Sweet!
Many the years till we shall meet.

Many the years I’ll watch and wait
Till I see thee at the golden gate,
Then in my arms will I bear thee away
To my jewelled home where sunbeams play.
Then together we’ll sing, Sweet! Sweet!
Well worth the waiting thus to meet.

BARON VON HUMBOLDT.
_THE EARTHQUAKE_.

This mysterious and awful visitant, which convulses the earth apparently without warning, is, however, like all the manifestations of nature, preceded by signs which the observing and understanding eye can perceive and calculate upon as unerringly as the astronomer can determine the approach of a comet.

The inhabitable earth is merely a shell or crust over the great mass of uninhabitable matter. The world beneath the earth’s surface is as diversified as the world above. It has its mountains, its streams, its plains, its caverns, and its internal volcanoes.

As fearful storms, accompanied by lightning and rumbling thunder, sweep over the earth’s surface, so beneath the crust occur electric storms, accompanied with terrific combustions of gases, which in their efforts to escape convulse the outer earth, and in many cases rend the shell asunder.

The earthquake which has recently (August 13, 14, 15, and 16, 1868) shaken the Pacific coast was occasioned by the discharge of the pent-up gases beneath, and also in part by the heated condition of the outer surface.

The “tidal phenomenon,” as it is called, is the effect of the electrical condition of the earth beneath. The chemical components of the sea form a sensitive magnetic body, which is subject to attraction and repulsion, and as the magnetic current extended for several thousands of miles, and was caused by a collision of negative and positive forces, the sea was attracted and repulsed along the whole line of the internal commotion by the action of these forces.

The northern portion of this globe has in times past suffered from convulsions similar to those which now visit the tropical climates.

The fearful privations and heart-rending calamities which visited the earlier inhabitants of the earth are only known to the student of the cosmos of nature after he has attained the second birth.

The forces within and around the earth are now in comparative subjugation, but in the earlier periods of its existence, while still it was in the process of changing from a state adapted to a lower condition of animal life to one fitted to a higher state of animal and intellectual existence, the elements were in a frequent state of rupture and disorder.

No mortal pen can depict the scene which I recently witnessed on the occurrence of the earthquake on the Pacific coast. Forty thousand souls arising amid smoke and blackened clouds of flying stones and upheaving earth, with outstretched arms, and faces strained with horror, emerging suddenly from their old bodies into their spirit-forms—looking awestruck into each other’s faces; a vast swarm clinging together almost as helplessly as young bees to their hive—suddenly cut off from their occupations and their pleasures, their homes, and their familiar affairs of earth!

But what they experienced, proud and noble cities of the past have experienced likewise. Grace and ornament, art and grandeur, beauty, love, and manly strength have been swept away time and again by the bursting of the treacherous doors that lead into the heart of the earth!

Change marks the footsteps of the Creator. The solid mountain, the firm, unyielding earth, which to the unthinking mind seem durable and eternal in their strength, like mankind carry within themselves the seeds of their own dissolution.

Yet the day will come when man, by the aid of science, will, through these premonitory symptoms, foresee the coming events, even as the wise physician can discern the time when his patient’s soul will leave its body.

Nature misunderstood is a fearful mystery; but understood, she is a simple and beautiful piece of mechanism; and the earthquake may not be more disastrous than the flood or the avalanche when science and experience have taught men to avoid the localities of danger, and to watch the hour of its approach, that they may flee before it.

Nature is never abrupt in her actions. She heralds her intentions long before she enacts them, but as it requires the quick ear of the savage—the child of nature—to detect the far-off prey, so it requires the student of nature to discover the distant tread of the earthquake.

SIR DAVID BREWSTER
_NATURALNESS OF SPIRIT LIFE_.

The human mind is subject to false and specious reasoning, and time after time opinions which have been held and argued upon with seeming logical acumen, have, by further developments and discoveries, been proven fallacious. And yet of so elastic a nature is the mind of man that he is not crushed nor discouraged by his mistakes, but immediately commences to build new theories; but as he establishes them by specialties instead of generalities, he is again defeated.

The European mind has adopted a certain line of thought respecting the future state of existence, which it substantiates by narrow reasonings and isolated facts.

Of the future we can only judge by analogy of the past with the present.

Nature ever shadows forth her new developments upon the old.

The many periods or stages through which the earth has passed in reaching her present state of refinement, have been stamped one upon the other so that the Geologist can determine definitely what would be the result of a certain period from the characteristics of the foregoing.

Now it is educible: if the Creator of the race of men who inhabit the terrestrial globe had intended for them a future state or destination differing in every respect from their present one, he would have prepared their minds for different pursuits, and ordained them for other occupations than those they follow to the very grave.

Take man in his most natural condition—examine those nations that are most ancient, and unmixed with other races—and you will perceive that their ideas of a future state were in accordance with the life they were living on earth.

The Asiatic race in burying its dead prepares the favorite food of the deceased, the fragrant tea, and the money so useful on earth. Also slips of paper on which messages are written to departed friends are lighted at these burial ceremonies, and reduced to ashes, that the spirit of the text may be transmitted to their friends in the world of souls.

In these “Pagan rites,” as they are termed, we discern the workings of an intuitive belief that the spirit of man still retains the sensations, attributes, and desires which have accompanied it through life.

The ancient Greeks and Romans held similar opinions, likewise the Africans, Hindoos, and the Indians of North and South America.

By far the largest portion of mankind believe in a _natural state_ hereafter, corresponding to their earth existence, but the European nations which are supposed to be advanced in science, art, and philosophical attainments beyond all the nations of the earth, have, in their speculations and in their efforts to penetrate the mysteries of the world of spirits, lost sight, of the natural and entered the supernatural, where they are surrounded by fogs, clouds, and _ignes-fatui._

Now if these people are told that the spirit world is divided into states and continents, cities and towns, as is their own world (though under spirit appellations), they would scoff at the statement.

But as mankind has a natural love of locality, and as congenial minds will select similar locations, adapted to their ideas of beauty and comfort, the result is that spirit inhabitants unite and form cities and towns as on earth. Thus combining, they must have some points of interest to occupy their minds, and as they still possess their power of construction and ingenuity, their love of beautiful forms and of architecture, they prefer not to live in the open air and on the bare ground (as they can certainly do), but choose rather to employ their various faculties in building cities and habitations in accordance with their tastes and ideas of convenience.

Once grant that man is provided with a spiritual body after he emerges from his original one—accept the hypothesis that this body must possess form and sensation, and with sensation, eyes, ears, mouth, taste, and motion—then you must provide means for that body to exist. In providing these means you must place him upon a soil capable of producing vegetation, where his intelligence may compound the various articles adapted to his use.

Some individuals enter the spirit world deformed, some feeble in intellect, some incapable of constructing or arranging. All these must have provision made for them; their wants must be supplied. The effort to supply want or demand produces a system of exchange or barter.

Many of the inhabitants of the spirit world are both good and kind. They are spiritualized in their natures, and are influenced by a desire to assist those who are needy.

Nature, or God, has ordained that existence should depend upon effort; that a state of inactivity should produce dissolution; and much the same means are taken there to enforce activity as in the material world.

True, some men possess natural gifts, by which knowledge is acquired without labor. The power of seeing before the demonstration belongs to all humanity. It is the negative form of knowledge; but combined with that power is the positive, which compels man to desire a visible representation or demonstration of the knowledge he has received by intuition.

The astronomer thus, before he constructs his telescope, perceives intuitively the very stars which his telescope proves as existing, where none are visible to the eye.

It was this active-positive principle, that made him construct the instrument; and in the spirit world, as on earth, that active-positive principle acts in conjunction with the negative-intuitive one, in impelling him to exertion, and forcing him to acquire knowledge in every department of science, art, philosophy and religion. As well expect this earth to rest in her revolution and still retain her place in the solar system, as to suppose that the spirit of man can lose its activity and sink to rest eternal.

Man is not only active in constructing and exploring in the spirit world, but he is also engaged in inventions. Most of the discoveries that have lessened manual labor and made gross matter subservient to man’s use originated in the land of spirits. The inventor finds full field for his talents in the superior state.

Man naturally delights in knowledge, and the individual who knows how to construct a steam locomotive finds a thrill of satisfaction in the possession of that ability. So does he who can arrange and construct any piece of mechanism, any domestic tool. That feeling of gratification at the accomplishment of his plans accompanies man to the spirit life.

All persons do not follow the same pursuits in which they were engaged on earth, yet they adopt a kindred and congenial employment. The clergyman thinks his work done when he leaves the earth; but in the next state, also, he will find beings who need to have their spiritual and moral natures instructed—men who desire to be led—who cannot think for themselves, but lean upon the thoughts and inferences of others.

So with almost every pursuit—there is opportunity to exercise it in the world of spirits. The painter finds nobler themes for his pencil, more angelic faces for his canvas; and the desire to reproduce them as they appear is as intense there as it is here. Although a spirit can impress his form in color and raiment upon the sensitive plate in the spirit world, and the image remains fixed and permanent (for the photographic art is essentially spiritual in its origin), that result though definite, is as unsatisfactory to some minds in the spirit world as it is in the natural. And thus, while persons differ in their desires and perceptions, there will be the same varied modes of expressing thought in the superior life as in this.

The question is often asked, “Why should immortals walk, when they can move with greater velocity than light?”

In return I would inquire, “Why, when men can travel by the steam-engine, do they prefer the slow movements of the horse?”

Again, it is asked, “Why, if spirits can converse by thought-language—if they can express with their eyes, or impress magnetically their wishes, or the words they desire to utter—why should they employ their vocal organs?”

But I rejoin that the deaf and dumb on earth converse by signs with great celerity, yet would gladly express their thoughts with voice also.

Many trancendentalists and idealists fancy that the inhabitants of the spirit world do not converse audibly; yet they would be greatly shocked if told that in that world there reigned one vast silence; that sound was unknown; and yet such a condition would exist, if their mode of reasoning were correct.

No unbiased person would suppose for a moment, that song was unheard in this land of the immortals; that the voices of the spirit maidens never burst forth into melody; and that they could not give utterance to their feelings and sentiments, in the warbling notes of music!

Spirits can read each other’s thoughts, although possessing a universal spoken language, and also retaining in many sections the native dialect they used on earth.

Though the spirit world is a world of marvels and miracles, and things unutterable, which the tongue cannot express, yet it is a world similar to the natural one; a glorified body of the old earth.

The soul visiting that new country will not feel itself an utter stranger on its shore, but will find that it can assimilate with the thoughts and feelings of the residents of that land, and the knowledge and experience which it developed on earth will be useful to it there.

If the teachers on your planet, and those who instruct concerning the condition of the soul after death, would employ the same reason and intelligence that they exercise in investigating any other obscure subjects—either chemistry, astronomy, or natural philosophy,—they would arrive at more truthful data respecting the spirit globe which ultimately they are all destined to inhabit.

H.T. BUCKLE.
_THE MORMONS_.

Looking upon the world, the voyager through space discerns vast tracts of land, uninhabited barren wastes, and immense forests echoing only the tread of the wild beast and the cries of birds of prey.

It becomes the duty of the political economist to reclaim these lands and place them in the hands of civilization.

How is this to be done? Shall it be by following in the beaten track of custom? No: it can only be accomplished by the zeal of the enthusiast.

Joe Smith was an inspired man; even as Columbus was he inspired. Through his agency a colony was started near the dismal Salt Lake. Through his agency, and by the aid of his apostles or followers, the hardy men and women from the overcrowded population of Europe, cramped by man, and priest-ridden, have been brought across the ocean into republican America. They have been placed in this seemingly unpropitious Salt Lake country. There they have founded a city; they have erected factories and mills. The steam engine, the plow, and the sewing machine have aided them; and now, in place of a company of barbarous peasants, ignorant and benighted, and steeped in poverty, you find them transformed into energetic, intelligent citizens, surrounded with comforts and luxuries.

And all this has been brought about by a religious enthusiast; by an enthusiast whose religion is believed to be inferior to the religion of Protestants.

Imagine for a moment what result would ensue from a movement of this kind set on foot by the followers of the Protestant religion as it is taught by the churches of the present day. No theatres or places of amusement would add gayety to the sombre city. The dance and the sound of mirth would be hushed. The inhabitants would walk ever in solemn fear of the awful future that might await them; they would despise their physical frames, crucify their passions, and trample under foot the most divine attributes of their nature.

But the religion of the Mormons is a natural religion; it is primitive. They people the world even as God peopled it in the time of Abraham and Isaac.

They enrich the state by their tithes. They bring in their corn, their wine, and their fruits, as offerings, and the state pays them back by improving their roads and building houses for instruction and pleasure for them.

Their domestic system, which has been so much despised and ridiculed, does not greatly differ from the custom of the civilized world. Such as are wives with them become with you the neglected women of the town. What with you is considered dishonorable, with them becomes honorable.

The man of wealth in Utah does not concentrate his riches on a few relatives; he distributes it among his many wives and numerous children. In all times, nations which have grown rapidly and have been developed in arts and sciences have been peopled in the same manner. The female element introduces into a community taste, ornament, and grace. Look at California previous to the emigration of women to that land! Misrule and misery reigned. It is a law of nature that men and women should be united. In the present form of civilization, a large proportion of women are compelled to remain single, and their usefulness to community and humanity is dissipated. The Mormon system eradicates this evil.

The progress of civilization points to a time when a magnetic relation shall be established between all the inhabitants of earth; when the globe shall form one vast circle of mind as it does now of matter. At present the chain is broken; the intermediate spaces are not filled up by population. The spirit world is using all its skill to bring about this magnetic connection, but till this is complete the magnetic relation between the spirit world and earth cannot be perfect.

Wise intelligences in the world of spirits have originated and guided the Mormon movement, and these intelligences will develop new communities under similar auspices. The legislators of the land, the Napoleons of the day, would do well to investigate the policy of the leaders of Utah.

The crimes common in your large cities are not known among the Mormons. They live on friendly terms with the red men of the plains, and are just in their dealings.

Each citizen is taught that the public welfare is his own welfare. In your own large towns the citizens shirk public duties; but in Utah there is a oneness of feeling, which it would be well for those who consider themselves superior in the scale of civilization to imitate.

W. E. BURTON.
_DRAMA IN SPIRIT LIFE_.

“Honor pricks me on. Yea; but how if honor pricks me off when I come on? How then? Can honor set-to a leg? No. Or an arm? No. Or take away the grief of a wound? No. Honor hath no skill in surgery, then? No. What is honor? A word. What is that word, honor? Air. A trim reckoning! Who hath it? He that died o’ Wednesday. Doth he feel it? No. Doth he hear it? No. Is it insensible, then? Yea, to the dead. But will it not live with the living? No. Why? Detraction will not suffer it.”

What is honor? A mere word. What is Heaven? A word—a phantasy. A vaporish place, too delicate and subtle for such fun-loving, corpulent specimens of the Creator’s wisdom as old Jack Falstaff.

O rare Jack Falstaff! He was a child of nature, and to my thinking, his homely phrases displayed more intuitive knowledge of the laws of nature than the finest transcendental imaginings ever discovered.

We shock the feelings of a thousand playwrights and play-goers by asserting that in this impalpable land of souls we are guilty of encouraging the playhouse! But so it is; we cannot live on “honors;” the fame and glory which has been awarded to us by our fellow-men on earth is like chaff to us.

It was with hardly an emotion of surprise that I beheld theatres in the spirit land, though I have seen many who, having been fed on the false system of religion, and pampered on glittering imaginings, start back with alarm on beholding the magnificent buildings we have erected to the drama, thinking, that by some strange turning, they had entered through the wrong gate.

The drama with us is a source of both enjoyment and instruction. The history of past ages in the spirit world is enacted with thrilling interest, and each new spirit from earth has an opportunity thus to become acquainted with the transactions of the past in the land of spirits.

The gay and brilliant theatre of which I have been induced to take the management, is original in its structure, and of a light and beautiful style of architecture. The balconies are suspended and movable. Outside the building, and overlooking a placid sheet of water, are galleries connected with and corresponding to those within, where persons who desire may pass out during intermission, and regale themselves with the fresh fruit and the fine prospect.

The partitions are constructed of light frames with ornamented pillars, covered with a fabric resembling parchment. As the climate is warm, the partitions on the outside of the gallery are merely trellis-screens, and the whole building is open in structure and perfectly ventilated.

The plays which are enacted are generally composed by persons in the spiritual condition. We have many good farces; and an unending source of material for amusing plays is found in the relationship between the spirit world and earth, and the eccentric conditions growing out of that relationship. For instance, there is a laughable comedy being enacted at my theatre, depicting the adventures of a pious merchant, who, after the toils and cares of life, becomes a resident of the spirit world.

The graces and beauties of the angelic women whom he meets on every side enamour him; he forgets his past life, forgets the wife who has ruled him on earth, and in a moment of ecstasy chooses another mate.

While in the enjoyment of his bliss, and surrounded by bands of immortals, the news runs through the electric wire that his earth-wife is deceased, and has come in search of him. The consternation and fear of the poor man furnishes ample occasion for amusement, hilarity, and fellow-sympathy.

Our tragedies are cast in a higher mould; many of them are more sublime than those of earth, representing the catastrophes of worlds. We also have dramas which awaken the affections, representing the condition of those from earth who are neglected, or who, in consequence of a long career of vice and misery, cannot be approached by friends.

These brief hints will give a slight idea of the source and character of our dramatic representations.

Some men are born actors, as others are born painters, poets or preachers; and in the spirit world they can no more lay aside those powers which have become a part of them, than they can lay aside the gifts of observation or reflection. Understanding this fact, it will not surprise you to learn that those most famous in the histrionic art exercise their talents to listening thousands in the spirit world.

Garrick, Kemble, Kean, Booth, Cooke, also Rachel, Mrs. Siddons, and a host of illustrious actors of different nations, are now “treading the boards” of spiritual theatres.

Their time, however, is not exclusively devoted to the exercise of these gifts, as on earth. A considerable portion is spent in the study of the arts and sciences; and many a noted actor becomes an able painter or musician, and many a low comedian a philosopher. Our life is one round of pleasant progression.

What I have said about our attractive theatre and my enjoyable condition, I hope will not induce any of you, my fellow-players, to emigrate to these shores before you are sent for; but, like good Jack Falstaff, I trust you will live in your own world as long as you can, and when Dame Nature is done with you, we will give you a hearty welcome and _a free pass to the dress circle_.

CHARLES L. ELLIOTT.
_PAINTING IN SPIRIT LIFE_.

My friends know that I was not much given to writing or speaking, and I reluctantly answer the call that has been made for me to give my views on art in the spirit existence.

The old masters whom we have worshipped from boyhood, Raphael, Titian, Michael Angelo, Da Vinci, and all the illustrious names of the Bolognese and Venetian schools of art, have passed away from this sphere of spirit life, and no longer walk the streets of these wonderful cities which they have adorned with their works.

Reynolds, however, is with us still, and most of the army of painters who have been born on earth since his day, here live in bodily shape; and I have had the pleasure of meeting many admirable geniuses of the French, German, and English schools, and have seen some of their extraordinary works, which, for diversity of subject and majesty of conception, seem to rival omnipotence itself!

The great majority of American artists are secretly spiritualistic in their faith, and believe that they can be inspired by departed painters. Innes, Page, Church, and Powers, have each felt and acknowledged the inspiration of the spirit of some great master in art.

I must confess that these masters are not existing in the sphere occupied by spirits who visit earth, and will explain the manner in which they impress persons congenial and partaking of like sympathies with themselves.

I am informed that it is not material to what sublimated sphere they may have ascended; it is merely a mesmeric influence which they exert over their disciples, and this influence can penetrate through all degrees of matter.

The reason why all artists are not alike inspired by the great masters is that they are not all subject to mesmeric influence, or on the same plane of thought.

Every disciple of high art, I have no doubt, has observed the magnetic quality which seems to pour forth from the canvas of any great master.

This arises from the brain effluvia which they have left upon the canvas, which is more powerful in its quality than a grain of musk, which will impart its odor for a hundred years.

The colors which the artists here use are formed upon the same model as those they have been in the habit of using on earth. They are more brilliant pigments, but color has always the same origin. Some paint with the brush and some paint with their fingers.

I had heard it remarked that the spirit had only to breathe on the canvas, and his thought would be represented, painted, and shaded in a second of time.

The substance of this statement is correct, but there is a slight misapplication of the facts.

’Tis true we have the power which we had on earth to a modified degree, of projecting the desired form upon the canvas. I remember always, after looking at my sitter, I could trace in imagination on the canvas the outline and expression of his countenance. This is what we do: the power of execution is so rapid that the time required for painting a picture might with you pass for a moment; but it is only a trained artist whose thoughts and comprehension are skilful enough to produce an effect so rapidly.

Those who have not learned to give form and shape to their ideas while on earth have to pursue a more painful and laborious process.

The modern school of color differs widely from the Venetian, being crude, cold, and sharp in comparison; and, in accounting for this difference, I can simply state that one can only represent what one sees.

The poetic, dreamy age, when men saw nature as through a veil, is past; the matter-of-fact, investigating mind has lifted that veil, and now sees objects as if in mid-day; but, as no condition is stationary, I am told that the mind is gradually moving on in the world of art to a point where it will again see nature in a more subdued and generalized light, as under the declining sun.

The past represented the morning, the present exhibits the noonday, and the future will indicate the evening.

Such is the constant revolution of mind, and its revolution though slow is certain.

In our works of art, sentiment is the prevailing characteristic. Portraits are in great demand.

Spirits send portrait-painters to earth to obtain likenesses of their friends; and those spirit-artists who have the power of seeing the lineaments of these friends and portraying them are constantly engaged.

Leutze has been employed by Lincoln and others to represent scenes in the American rebellion; and Colonel Trumbull, also, has executed some magnificent pictures of the battles of Seven Pines, Fair Oaks, and a skirmish at Hampton Roads.

Stuart has completed a splendid portrait of General Grant, and is now engaged by John Jacob Astor on a likeness of a beautiful lady dwelling on earth. I have received a commission from Mr. James Harper to paint a portrait of his daughter, who occupied the carriage with him when he lost his life. I am at present engaged on a likeness of a lady residing at Albany.

COMEDIAN’S POETRY.
_ROLLICKING SONG_.

Hurrah! hurrah I my boys so bright,
For merry ghosts meet here to-night.
We’ll sing and dance till dawn of day,
Then up we’ll mount, away! away!
Then up, up, and away!

We live in spirit land so gay,
And with grim Satan’s fires we play.
You need not fear the future state,
For we will meet you at the gate.
Then up, up, and away!

Come, friends of earth, and read our bill,
’Tis called the “sugar-coated pill;”
’Twill sweeten all life’s bitter care,
And lead you up, the saints know where,
Then up, up, and away!

Come laugh with us each man and wife;
A player’s stage is earthly life;
The sting of death is only a prick,
And _hell_ the parson’s “_trap-door trick_,”
Then up, up, and away!

Here’s Garrick, Booth, and Kean so bright,
They shine like stars to give you light.
So haste and join the merry throng,
And loudly swell our happy song.
Then up, up, and away!

LADY HESTER STANHOPE.
_PROPHECY_.

The star of prophecy shines in the east. To those nations who were first in the order of creation belongs by right the power of investigating the mysteries of life.

The people of the East have been known in all past history for their gift of prophecy.

As water gravitates to its level, so I gravitated to the East.

I left my native land, and for many years sojourned among the wandering Arabs. This course of action was not understood by my countrymen. They could not see the mystic star that drew me away from their busy haunts. The Magi of the East had stood at my cradle and endowed me with the noble gift of the Seeress.

The power of reading the future does not belong to the Northern people. It is the darkest and deepest well that reflects the star above it; the dark and swarthy East is thus endowed. The pale North cannot give out impressions. I was an exception to this rule.

There are those who at birth are possessed of Eastern spirits—Asiatics. Andrew Jackson Davis is not a Northern man—he is an Asiatic. Look at his olive complexion, his keen eye, his beard and hair of jetty black, his visage,—all betray the race which inspired him.

The faculty of discerning the future belongs only to certain races, and it cannot be universal. Many spirits profess to read the future, but few can do so correctly.

Yet the life of man is mapped out in every particular, even before his birth. Men are like planets. The future of the planet Earth could have been foretold before it was thrown off from the sun and while it was yet in a molten state; so each step in an individual life could be foretold: yet it requires ability to enter into the peculiar magnetic condition in order to obtain the power of foretelling. It may be said if the future of man is thus mapped out, even as was the creation and progression of the earth, it becomes merely a scientific affair to prophesy the future of any given individual. This is true, but the inquirer will observe how many hundreds and hundreds of years science has been engaged in discovering facts concerning this world’s history. The eye of prophecy could foresee those facts and foretell them, though it could not lay down any scientific basis in regard to them.

The events which will take place to-morrow may be said to have already transpired.

The water that is rising from yon creek will increase in volume. Conditions which have been for days and weeks in preparation will suddenly conspire, causing the stream to rise to such a height that the city will be overflowed, bridges swept away, and certain individuals submerged by the current and their lives lost.

This disastrous occurrence is governed by a law which the keen observer of nature could have foretold years previous to the event.

As in the natural world the traveller in the desert beholds the mirage of some city which is hundreds of miles distant, suddenly arising upon the sandy waste, so, in the spirit world, the spectrum form is projected, and events which are to take place are made visible before their actual occurrence. But, as in the natural world spectrum forms occur only under certain atmospheric conditions, so in the spirit world it is the conjunction of circumstances and the blending of magnetic currents that make it possible for coming events to be revealed upon the level plane which is set apart for this purpose in the summer land.

Man at the present day is so constituted that a revealment to him of coming events in detail would be injurious; and experience proves that such disclosures, when made to him in dreams or otherwise, are profitless, as he always fails to foil the evil of which he is forewarned.

History and biography show that individuals have time and again, been admonished by their assiduous friends of evils or calamities that were to befall them, yet the admonition, though timely given, seldom enabled them to avoid their fate. Men have been warned of murderous assaults, but they have not evaded them; premonitions have been given of falling buildings, and these have fallen, involving in their destruction the loss of the individual’s life at the precise date which his dream foreshadowed.

The time will come in the far future when man will understand prophecy as a science. There are few persons living at the present day, who, looking back upon their past history, would conscientiously wish it had been all revealed to them at the outset of their career.

The withered, faded beauty, at the dawn of her life of youthful triumph could not have endured a vision of the haggard unfortunate wretch which she would represent in the course of a few years.

These remarks apply more especially to the so-called civilized state of society at the present day.

The semi-barbarous nations, so termed, are in closer sympathy with nature. Life and death, prosperity and adversity, are to them as natural effects as the sunshine and rain of the terrestrial globe.

Their equanimity, their perfect repose upon the bosom of nature, causes them to see more clearly into the future than do civilized nations. There is a spirit of prophecy which does not comprehend the detail, and only takes cognizance of the grand events of life.

This prophetic condition is attainable by every being in a certain state of exaltation.

The poet, the painter, the statesman, the preacher, can alike in moments of ecstasy ascend this mount of inspiration, and foretell the advancement of the world in relation to art, science, and spiritual development. But the oracle, the sybil of the East can penetrate a height beyond and above this mount, and can perceive the detail of an individual life in its minutest events.

The Bible prophecy which foretold that “knowledge should cover the earth, even as the waters cover the sea,” and that “the wilderness should blossom as the rose,” was given in an ecstatic vision, and was simply a spiritual comprehension of the power of soul over matter.

As a knowledge of distance is relative, a keen perception on the part of the prophet revealed to him, as he beheld the birds soaring in air, that the journey to lands beyond the sea was no greater distance to those winged creatures than a few miles would be to him. The prophecy Isaiah made more than eighteen hundred years ago, is fulfilled to-day. Science has annihilated space; knowledge becomes universal, and the wilderness disappears.

The sages of centuries agone are animating the bodies of to-day. The doctrine of pre-existence is not a fable, yet to have lived two lives belongs only to a chosen few, or those whom a fortuitous circumstance has blest.

Napoleon was one of these. The spirit of a great warrior took possession of him at birth.

But the condition of a pre-existing soul taking possession of a body can occur only under peculiar circumstances. The soul principle is male and female, and its perfection depends upon the two sexes as much as the formation of the body depends upon the coalition of the two. In states superinduced by opium or intoxicating liquor upon one party, the spirit principle becomes deadened so that an active immortal spirit may take its place.

This male and female spirit principle, after forming a magnetic relation by the joined bodies, lies inactive in the soul atmosphere of the mother until material birth. If, as is sometimes caused through accident, there is but one spirit principle active, the child when born will be idiotic. If the male or female spirit of the pre-existing intelligence is of superior order, then the child, as its intellectual faculties develop, will display extraordinary abilities, which will be in accordance with the peculiar development of the pre-existent spirit.

The history of individuals thus circumstanced can be more clearly discerned than others. Prophecy in bold and clear characters foretells the events which will transpire in their earth life.

In like manner Jesus, the celebrated child of Bethlehem, had lived a pre-existent life on earth. He had reigned over a people in his previous life, a wise and loving king. Vague remembrances continuously fluttered across his vision and colored the thoughts to which he gave utterance.

When his mother conceived him, she was not conscious; delirium of religious ecstasy, superinduced by priestly influence, rendered her oblivious to events, and enabled this wise, tender, loving king to take the place of the native spirit. Christ never married in this life, because the spirits which possessed him were not male and female.[A]

[A] The well-known eccentric character of this writer while on earth may partly explain the singular views here set forth. ED.

The power of foretelling the future is yet in its infancy. Coming events are said to cast their shadows before; and as the barometer indicates to a skilful eye the approach of a storm when no sign is visible in the calm sky above, so the events which will befall an individual are marked upon the delicate spiritual barometer which forms a part of his being, and can be read with unerring precision by the clear and practiced eye of the optimist.

PROFESSOR MITCHELL.
_THE PLANETS_.

The worlds of light that nightly illume the firmament of earth are not mere spheres of uninhabitable matter, nor are they simply appendages to earth,—glittering ornaments to attract the eye of man,—but vast systems of suns and tributary planets, with worlds whose products and inhabitants far exceed in organized development those of this little planet Earth, whose astronomers are just beginning to realize the capacities of the worlds revealed through their telescopes.

Many of these worlds have existed centuries prior to the formation of the planet you inhabit, and their inhabitants have attained a degree of civilization which only time can give to you.

The intellectual development of many of the dwellers of these planets is as far superior to your highest state of culture as your condition is in advance of the first stages of barbarism.

Men of earth erect temples to their God—their Deity—which to them are imposing and grand; but compared to the magnificent structures that rear their towers high into space from those glittering points that attract your eye, they are poor and insignificant.

Yet, as being the highest expression of your intellectual unfolding, we look upon them with admiration, even as you regard the rude attempts of the Egyptians and the earlier races in their grotesquely formed images and temples.

The inhabitants of some of the planets attain a life many times the duration of man’s. One of the causes of this prolonged existence is the great age and refinement of the planet. While it is undergoing change, and preparing the vegetable for the animal, and the animal for the mental creation, the conditions that ensue are insalubrious, and conducive to disease and death. But when the perfection of the natural world is attained—when it becomes, so to say, spiritualized, and its grosser elements are absorbed—then the human being can live on its surface arid develop his faculties from century to century.

The thoughtful reader will perceive from this statement that the spirits who have inhabited these superior planets must have attained a far greater perfection than those who have inhabited your earth, and the spiritual existence, or heaven, to which such beings migrate, is in advance of the heavens in which the dwellers of earth are born.

The spiritual heavens correspond to the firmament of the natural world, and thus there are myriads of systems of spiritual worlds.

The residents of these planets visit earth as elder brothers who take by the hand the little faltering infants. But intercourse with the earth is more difficult for them than for your own native spirits, from the fact that the magnetic atmosphere does not assimilate with them. From the earth’s spirit world, scientific minds of rare development only have been able to visit the spirit homes of those planetary inhabitants.

What I have said can give but a faint idea of the population of the unseen worlds. As a drop of water which is clear and unoccupied to the eye, when viewed through the microscope is found to be peopled with living creations, so the worlds that overspread the heavens are peopled in every part that the eye can cover.

Man is indeed nothing; and yet he is the whole—a mere speck, a point, and yet God himself in the aggregate.

DR. JOHN W. FRANCIS.
_THE INFLUENCE OF MIND UPON MATTER, AND THE CAUSES OF INSANITY AND THE VARIOUS DISEASES WHICH AFFLICT HUMANITY AT THE PRESENT DAY_.

The rude nations of the earth believed that disease was the result of evil spiritual agencies, and the untutored savage, without the aid of books or any of the advantages which the learned physician possesses of studying the human system, arrived at the conclusion that disease was inflicted by living, unseen individualities.

Science has discarded that idea. It has dissected the human body, and, finding the result of the diseases, has assumed to have found the cause; assumed that it is mere bodily disarrangement. Yet any intelligent physician will tell you that in his own experience he has witnessed the effect of mind upon the body; that he can give a bread pill to a patient, informing him that it is a purgative, and it will act in that manner; that a certain powder will create nausea or a burning sensation, and it will produce those results when the powder itself is harmless.

As the body, if permitted to decay, comes to be infested with vermin, so the spirit, if allowed to remain idle and inactive, will become infested by spiritual vermin which will taint and destroy it; and the savage idea that disease is caused by spiritual agency is correct.

If an individual permit any one idea to obtain predominance, and he dwell upon that idea to the exclusion of other thoughts, he will attract spirits who fill the air—not organized spiritual beings who inhabit the spirit world, but half-organized beings (polypus) who live in this atmosphere and were originated from the brains and the physical organisms of the inhabitants of the earth; these beings, finding his mind concentrated or magnetized to a point, will effect an entrance. Suppose, for instance the person centres his mind upon the loss of a friend or of money: this concentration becomes a magnet, which, like the rays of sunlight acting upon a portion of vegetation, produces decomposition upon which spirit vermin may feed. So by dwelling too continuously upon one thought, certain faculties of the mind become excited by constant action, while others become paralyzed and the result is insanity.

Now spiritualists, or believers in spirit intercourse, should be the most healthy persons in the community, for they understand, or should understand, the laws of psychology which teach that constant dwelling upon one thought will bring spirits of like character who will intensify that thought, and they also know that they have but to use their will and the whole magnetic relations will change and a new influence will be brought to bear.

Tell a man he has heart disease, make him believe it, and his heart will beat like a sledge-hammer. Tell him his liver is diseased, make him believe it, and he will feel bilious and look bilious.

Tell a man he looks well, compliment him upon his appearance, and he will feel well, look spruce, and his spirits will become elastic.

It has been a matter of surprise to some why the spirits have taken such an interest in the science of medicine, and why they have developed so many as healers. It is that they may teach man that disease is generally a magnetic condition; and they hope to teach the community, through those physicians whom they develop, to discard drugs and rely upon magnetic influences and the power of the will to keep the body in its normal condition of health.

Too much stress cannot be laid upon the power of the will in dispelling disease, and in expelling it.

A diseased patient may be likened to a medium who is possessed by a spiritual being of low order. The very low condition of the spirit causes him to adhere and cling to the medium, and unless the will is directed to exorcise him, he will keep his subject continually under his influence and the proper individuality of the person will be annihilated.

Thus, disease, like an evil spirit, takes its hold upon an individual, and can only be overthrown from its position by a strong will, which sends it shrinking away like a criminal from the body it has infested.

If the will of the patient is not sufficiently strong, then the will of some good friend must be used. These good friends are known as healing mediums. Also a change of air and scene should be obtained, which brings the will into a new action, and thus dislodges the tenant.

The will is like a sharp two-edged sword, which cuts right and left, and leaves no chance for skulking to anything to which it has directed its power.

I will close my remarks by repeating that the savage is right in his belief, and that disease is indeed the result of—I might call them spiritual harpies, who, though they may not in these civilized times be driven out by the beating of drums, the tom-tom, and the howling of frenzied savages, yet can be dislodged by kindred manipulations, such as mesmeric passes, deep breathing, and a positive though almost quiet exercise of the will.

Some of my brethren of the profession will be surprised to find these views advanced by one whom they believe held more rational opinions on earth; but there are others whose keen intellects have pierced through the wisdom of the schools, and have discovered that the physics they have concocted, when applied to the complex mechanism of the human system, in palliating the disorders of one function disarrange some half a dozen others, and that the soul and the body are so interblended that we must heal a disease of the body through and in conjunction with the spirit, its counterpart.

ADELAIDE PROCTER.
_THE SPIRIT BRIDE_.

You told me you loved me, and vowed of old,
When you reached that land of jasper and gold,
To me you’d return in the hush of night,
And show me a glimpse of your land of light.

I sit in the shadows, and wearily wait
To see you throw open the starry gate:
Through my golden ringlets the chill winds blow,
While I watch your coming through falling snow.

How long must I wait? Are you ling’ring where
The blue-eyed angels your sweet kisses share?
Is your home so radiant that never more
Your steps will be heard at my lowly door?

Ah! what do I see through my blinding tears?—What
misty form through the tempest appears?
A cold hand now touches my burning brow,
A low voice whispers, “I am near thee now.”

Bend low—let me kiss thee, thou viewless thing;
No rising passion thy cold lips bring;
But hushed is the throb of my burning heart
As upward he bears me—no more to part.

THE END.