Transcriber’s Notes

Obvious typographical errors have been silently corrected. Variations in hyphenation have been standardised but all other spelling and punctuation remains unchanged.

There is no anchor for footnote 5 on page 35 (containing paras 122,123 and 124), so the anchor has been placed at the end of para 122.

Vail has been corrected to veil throughout.

The cover was prepared by the transcriber and is placed in the public domain.

EXPERIMENTAL INVESTIGATION
OF THE
SPIRIT MANIFESTATIONS,

DEMONSTRATING

THE EXISTENCE OF SPIRITS AND THEIR COMMUNION WITH MORTALS.

DOCTRINE OF THE SPIRIT WORLD RESPECTING HEAVEN, HELL, MORALITY, AND GOD.

ALSO,

Influence of Scripture on the Morals of Christians.

BY

ROBERT HARE, M.D.

EMERITUS PROFESSOR OF CHEMISTRY IN THE UNIVERSITY OF PENNSYLVANIA, GRADUATE OF YALE COLLEGE AND HARVARD UNIVERSITY, ASSOCIATE OF THE SMITHSONIAN INSTITUTE, AND MEMBER OF VARIOUS LEARNED SOCIETIES.

Verba animi proferre, vitam impendere vero.

Denounce dark Error and bright Truth proclaim, Though ghastly Death oppose, with threat’ning aim.

NEW YORK:
PARTRIDGE & BRITTAN, 342 BROADWAY.
1855.

Entered according to act of Congress, in the year 1855, by
MARGARET B. GOURLAY,

in the Clerk’s Office of the District Court of the United States, for the Eastern
District of Pennsylvania.

PLATE I.

Engraving and description of the apparatus, which, being contrived for the purpose of determining whether the manifestations attributed to spirits could be made without mortal aid, by deciding the question affirmatively, led to the author’s conversion.

(a) PLATE I. Fig. 1, is an engraving from a photograph of the apparatus above alluded to. The disk A is represented as supported upon a rod of iron forming the axis on which it turns. To the outer end of this rod, the index B is affixed, so as to be stationary in a vertical position; the upper termination situated just in front of the letters. These are placed around the margin of the disk. The cord C encircles the pulley situated about the centre of the disk, like a hub to a carriage wheel. The ends of the cord are severally tied to weights, which, when the table is tilted, react against each other through the pulley; one being so large as to be immovable, the other so small as to be lifted. Of course a hook in the floor may be substituted for the larger weight.

PEASE’S APPARATUS.

(b) The relative position of the medium, and that of the screen intercepting her view of the disk, are too conspicuous to require particularization.

Fig. 2, represents Pease’s disk, or dial apparatus, associated with a vibrating lever and stand contrived by myself. The whole, thus modified, has been named the Spiritoscope.

(c) The apparatus thus designated consists of a box F, which is a miniature representation of a low, square, four sided house, with a single sloping roof, but without any floor closing it at the bottom.

(d) On the outside of the part serving as the roof, the alphabetic dial is depicted. On the inner surface of the roof board, the spring, pulley, and strings are attached, by which the index is made to revolve, so as to point out any letter.

(e) G represents the vibrating lever upon which the medium’s hands are placed. When test conditions are not requisite, her hands should be situated so as that merely one-half may be on each side of the fulcrum wire, on which the lever turns. When test conditions are requisite, the hands should be altogether on the portion of the board which is between the exterior end of the board and the fulcrum. When thus placed, it is utterly impossible to move the lever so as to cause it to select letters, or to control the selection, by any spirit who may be employing them to make a communication.[1]

(f) Not only are the letters of the alphabet printed equidistant, in due order, on the margin of the disk or dial-face; there are likewise words, the digits, and notes of music.

(g) The words are as follows: Yes—Doubtful—No—Don’t know—I think so—A mistake—I’ll spell it over—A message—Done—I’ll come again—Good-bye—I must leave. These words are printed on equidistant radial lines, nearly dividing the area between them. The digits are printed on radial lines intermediate between those on which the words appear.

Five concentric circular lines, dividing the margin into as many smaller portions, as in music paper, serve for the inditing of musical notes; respecting which the directions are given by Pease upon a printed slip of paper pasted inside.

(h) The index in this instrument is secured upon the outer end of a pivot supporting a pulley of about ¾ of an inch in diameter. The spring consists of a coil of brass wire, of which one end is fastened into the inside of the roof-board (c) of which the outside forms the surface for the letters, &c., while the other end of the wire is prolonged beyond the coil to about 2½ inches, and, by means of a loop, has a string of catgut tied to it securely. This string is fastened to a perforation in the pivot. Another piece of the same kind of string is fastened to the circumference of the pulley. The pivot being turned so as to wind upon it the string proceeding from the spring, and thus constraining it so as to make it capable of effectual recoil from the pulley, the latter may, with a little care, be made, as the spring recoils, to wind about it another string duly attached to its circumference. The strings being thus wound, (one to the right, the other to the left,) when the string attached to the pulley is pulled from the outside of the box, it is unwound therefrom, and meanwhile winds that attached to the spring upon the pivot. The reaction of the spring, when left to itself, reverses this process, producing the opposite revolution in the pulley. The index attached to the pivot of course turns in one direction or the other, as the pivot is actuated by the drawing out or retraction of the string which proceeds from it. This, at the outer end, is tied to a ring, which prevents it from receding into the box.

(i) It is surprising with what readiness a spirit, even when unused to the apparatus, will, by moving the lever, actuate the index, causing it to point to the letters, words, or figures distributed on the face of the disk, as above mentioned.

(j) The apparatus of Pease above described, agreeably to the design of the maker, operates by means of a string extending from the brass ring, in which the pulley string terminates externally, to a weight situated upon the floor, so as to be taut when at rest. When this arrangement is made, tilting of the table, by raising the end at which the box is situated, causes the weight to pull the string, and of course to induce the revolution of the pulley, its pivot, and corresponding index. The restoration of the table to its usual position reverses the motion. Hence by these means the index may be moved either way, as requisite for the selection of the letters required for communicating.

(k) The other figure in the same plate represents Pease’s disk apparatus, so arranged, as to be affixed to any table of moderate dimensions. The fulcrum on which the lever vibrates is so made as to be affixed to one of the table’s edges by clamps, while the disk, situated in a vertical plane, is supported by a bar which has a clamp to secure it to the table, while to the disk it is fastened by being introduced into square staples, made to receive it securely, in a mode resembling that by which a square bolt is secured. Under the vibrating lever, a hollow wire is fastened by staples, so as to receive a solid wire, which can be made to slide farther in or out, and thus adjust itself to the distance.]

PLATE II.

Description of the instrument by which spirits were enabled to move a table under the influence of mediumship, yet in no wise under the control of the medium employed, even clairvoyance being nullified.

(i) The table is about six feet in length, and sixteen inches in width, so contrived as to separate into three parts for conveniency of carriage.

(j) The pair of legs under the right side are upon castors. Those on the left side upon an axle, passing through perforations suitably made for its reception. The axle consists of a rod of about ½ of an inch in thickness. The axle serves for two wheels of about six inches diameter, of which one is grooved. A disk, already described as appertaining to apparatus in a preceding page, is secured upon a pivot affixed to a strip of wood, which is made to slide between two other strips attached to the frame of the table just under the top board. By these means, the band embraces both the hub of the disk and the wheel; when this turns in consequence of the shoving of the table horizontally along the floor, the disk turns with the wheel, and as much faster as the circumference of the groove in the hub, is less than that of the groove in the wheel.

(k) The index is in this apparatus situated precisely as in that described in Plate I.; and any mortal having due hold of the table, may, by shoving it one way or the other, bring any letter under the index, so as to spell out any desired word. But no person, sitting as the medium is in the engraving represented to sit, with the plate on two balls, can actuate the disk so as to spell out words as above mentioned. Utterly incapacitated from moving the table, it were manifestly impossible to actuate the disk, or to interfere with the movements otherwise imparted.

(l) In the employment of the apparatus (Plate I.) it has been suggested that through clairvoyance the medium might see the letters, despite of the screen, or might learn them from the mind of the observer; but in this case the medium sees the letters without the aid of clairvoyancy; but this power does not account for the regulation of the manifestations; since, even seeing the letters, they cannot control the movements so as to give to the intuitive power thus exercised any efficacy.

(m) On the surface of the table, on the right, may be seen a board upon castors. This was contrived as a substitute for the plate on balls. The castors, of course, perform the same office as the balls in allowing a solid material communication between the hands of the medium and the table, without giving the power to induce or control the movement. Evidently, though by any horizontal impulse the medium might cause the castors to turn and the board to move in consequence, the force necessary to effect this must fall short of that requisite to move the table.

(n) In point of fact, the board, when under the plate, balls, and hands of the medium, was often moved rapidly to and fro, without moving the table. To move this under such conditions without moving the board or tray, required a distinct spiritual process, of much greater difficulty, and which some spirits were either unwilling or unable to employ successfully.

See “Mediumship” in this work. See also 164, 166.

PLATE III.

(o) On the opposite page is a representation of an experiment, in which the medium was prevented from having any other communication with the apparatus, actuated under his mediumship, excepting through water. Yet under these circumstances the spring balance indicated the exertion of a force equal to 18 pounds.

(p) A board is supported on a rod so as to make it serve as a fulcrum, as in a see-saw, excepting that the fulcrum is at the distance of only a foot from one end, while it is three feet from the other. This end is supported by a spring-balance which indicates pounds and ounces by a rotary index.

(q) Upon the board, at about six inches from the fulcrum, there is a hole into which the knob of an inverted glass vase, nine inches in diameter, is inserted.

(r) Upon two iron rods proceeding vertically from a board resting on the floor, so as to have one on each side of the vase, a cage of wire, such as is used to defend food from flies, of about five inches diameter, is upheld [inverted] by the rod within the vase concentrically, so as to leave between it and the sides of the vase an interstice of an inch nearly, and an interval of an inch and a half between it and the bottom of the vase.

(s) The vase being filled with water until within an inch of the brim, the medium’s hands were introduced into the cage and thus secured from touching the vase.

(t) These arrangements being made, the spirits were invoked to show their power, when repeatedly the spring-balance indicated an augmentation of weight equal to three pounds. The relative distances of the vase and balance from the fulcrum being as 6 to 36, the force exerted must have been 3 × 6 = 18 pounds; yet the medium did not appear to be subjected to any reaction, and declared that he experienced none.

(u) It was on stating this result to the Association for the Advancement of Science, that I met with much the same reception as the King of Ava gave to the Dutch ambassador, who alleged water to be at times solidified in his country, by cold, so as to be walked upon.

(v) The belief in spiritual agency was treated as a mental disease, with which I, of course, had been infected; those who made this charge being perfectly unconscious that their education has associated morbid incredulity with bigoted and fanatical credence.

PLATE IV.

(x) The apparatus of which the opposite cuts afford a representation are spiritoscopes, under modifications to which I resorted subsequently to the contrivance in which Pease’s dial is employed. For Pease’s “dial,” disks are substituted, resembling those originally employed by me, as represented in Plates I. and II. These last mentioned, however, were made to revolve under the index; while in Pease’s apparatus the index revolves, the disk remaining at rest. The advantage of having the disk to revolve is, that the letter is always to be looked for, within the same space; whereas in operating with the other the eye has to follow the index through all its rapid movements.

(y) The convenience and economy of casting the disks of iron was deemed a sufficient motive for resorting to the rotation of the index; as when made of that metal the disk becomes too heavy to be rotated with ease, first one way and then another.

(z) In Fig. 1 the vibrating lever is resorted to, and the process is precisely the same as that already described, in which Pease’s dial is associated with the same mechanism.

(aa) The words on the dial faces in Figures 1 and 2 are somewhat abbreviated.[2]

(bb) The rod R slides in staples, so as to be made to extend farther or nearer from the fulcrum. The legs on which the disk is supported, which are a part of the casing, terminate below in a socket which fits upon a plug screwed into the base-board; upon this plug it may be fastened by the set screw (s). By sliding the rod (r) inward, the disk may be turned half round upon the plug, so as to place the lettered surface out of the sight of the medium, whose power to influence the communications is thus nullified. This is one mode of attaining test conditions; in other words, those conditions which make it impossible that the communications received should be due to any mortal, (151 to 166,) unless, as gratuitously and erroneously, as I believe, alleged, the medium by clairvoyancy sees the letters.

(cc) By another method test conditions are obtained which are not exposed to this evil.

(dd) The method to which I allude has been explained in the description of Plate I. in reference to the spiritoscope formed with the aid of a Pease’s disk, paragraph (e). The process is the same in the employment of Fig. 1 Plate IV. under consideration. It may be better understood in this case, as the illustration of the lever board L is more conspicuous. In the ordinary mode of operating without test conditions, the hand of the medium is so situated as to have nearly half of it beyond the fulcrum, marked by the line F L. When test conditions are imposed, the tips of the fingers only reach to that line, without going beyond it. Situated as last mentioned, the medium to whom they appertain cannot move the rod R, because it is already against the lower edge of the disk, which prevents it from moving upwards. In the opposite direction the medium can create no pressure, since her efforts could only tend to lift her hand, per se, from the disk. It is important that the reader should pay attention to this exposition, as the conditions thus made evident are often appealed to as one proof, among others, that my information and credentials are from the immortal worthies of the spirit world.

(ee) Fig. 2 is analogous in its mode of operating, to the apparatus represented in Plate II. It is in the substitution of a small board for a table that the principal difference consists.[3] The board requires only to be large enough to allow the hands to rest upon it in front of the disk. The index is actuated by a horizontal motion to and fro, which, as in the apparatus, Plate II., causes the rotation of a supporting wheel, which by means of a band communicates rotation to a pulley supported behind the disk on the pivot to which the index is secured in front. The sliding pulley P being fastened at a due distance from the disk (o), is used to keep the band tight.

(ff) This instrument is preferred by the spirits, and is easier for a feeble medium to employ effectually. I cannot as yet avail myself of Fig. 1; through Fig. 2 I have had some interesting tests.

(gg) This form, then, is best for incipient mediumship.

(hh) Fig. 2 may be employed under test conditions, by so situating it as that the dial shall be on the side opposite to that where the medium sits; under these circumstances she cannot see the index or the letters, and consequently cannot control the spelling of spirits, so as to give results from her own mind instead of theirs. This mode of testing does not preclude the subterfuge, so often resorted to, of clairvoyant power, enabling the medium to see through the cast-iron, or read the letters in the minds of the bystanders. This power I have never witnessed; yet it is absurdly attributed to media who, as well as all their friends, are ignorant of the existence of any such power.

(ii) Another mode of testing is that illustrated in Plate II., where a plate upon two balls supports the hands of the medium, and forms the only means of conducting communication between the medium and apparatus. It may be easily conceived that instead of the hands being placed upon the board, the plate and balls being interposed, the hands of the medium may be supported over the board of Fig. 2. as they are represented to be supported over the table in Fig. 1, Plate II.

See 167, 169, 172, 177, 196.

(kk) Fig. 3, Plate IV., is a representation of an association of serrated strips of iron in a wooden frame, which sliding on the lever board of Fig. 1, so as to have the saws just above the back of the hand of the medium, is found to increase the efficacy of the mediumship. It is only of importance to use it when test conditions are requisite, as explained already, Fig. 1, (hh). The rationale, so far as it can be suggested, will be stated under the head of mediumship. It will be perceived that the size of the frame is not in due proportion to the lever board, being upon a larger scale. But this renders it more conspicuous, and the reader can easily conceive its size to be such as to allow the grooves in the wooden sides of the frame to receive the edges of the lever board L, and thus to be secured firmly thereupon.

CONTENTS.

APPENDIX.

Rob^t Hare M D.
EMERITUS PROFESSOR OF CHEMISTRY IN THE UNIVERSITY OF PENNSYLVANIA, GRADUATE OF YALE COLLEGE AND HARVARD UNIVERSITY, ASSOCIATE OF THE SMITHSONIAN INSTITUTE AND MEMBER OF VARIOUS LEARNED SOCIETIES.
Engraved at J. M. Butlers establishment, 84 Chestnut St. Philad^a.

PREFACE.

As prefatory to this volume, it may be expedient here to introduce the credentials which I have lately received from the spirit world. With the medium of their communication, Mr. Lanning, of this city, No. 124 Arch St., I have had but little intercourse, knowing him, however, by report, as a good man and a zealous spiritualist. The communication which I owe to his mediumship, was utterly unexpected by me, never having, in any way, hinted to him, directly or indirectly, that it would be desirable to receive such an indication of confidence and approbation.

The first and only knowledge which I had of this, to me, stirring appeal, is comprised in the following letter from Lanning. The difference between the style of his own language, though very good for its purpose, and that which he ascribes to the spirits, must corroborate his allegation that this address did not originate in his brain.

On submitting the address to my spirit father, he sanctioned the idea of its proceeding from spirits.

Philadelphia, June 7, 1855.

Dear Sir: I send you the following communication, and think it to be an emanation from the spirit life. I feel not a little reluctance in so doing, for it is seldom I can get any thing for others. How it may suit your mind, I do not know, nor do I wish to impose it upon you for any thing worthy your consideration. I would hesitate much to instruct one so much my senior, and whose name I esteem, were it not that I love a cause so near your heart; and I feel that my mind is only the channel through which I have every evidence, the unseen in the spirit life, at times give their thoughts to mortals. I have no idea from what spirit it came, but know it did not originate in my own brain.

Very truly, yours, J. F. Lanning.

To Dr. Robert Hare, Philadelphia:

Prof. Robert Hare—Venerable and much-esteemed friend, it is an unwonted pleasure with us to number you as a leading mind in the ranks of this new and better gospel which is being given to the dwellers of earth. We see the many and perplexing difficulties which, to you, apparently hinder your progress in this path to light and love, and we sympathize with you in all your efforts to unfold your mind and to render it useful and happy.

Could you see the great glory which is to be the issue of your labours in the new unfoldings of spiritual science, you would not despair of your mission, nor weary in your devotion to it. Let us ask you, If there is any earthly fame or consideration that could induce you to turn back again to the familiar paths in which a life of patient labour has been spent? If there is any earthly joy or brilliant attainment which you have ever enjoyed, worthy to be compared with the little you have realized since you commenced your investigations in this the most important pursuit of your life? Ask yourself how much happiness you have found in the contemplation of that fact which has been demonstrated, not only to your wishes, but to your senses, that the thinking mind never dies; that the grave, which is but the wardrobe of the cast-off garment of the spirit, has no power over the soul; that it lives on, lives ever, and must throughout the ceaseless ages of eternity continue to unfold its powers. Ask yourself, what is earth, what is fame, what is the endearment to your present life, when contrasted or compared with the assurance which you now have, that there is no death, no loss of your individuality, no severing of the ties of friendship and love which shall not be renewed again in that fairer land, the home of the angels, whither you and all you love on earth are tending? Ponder then, our venerable friend, and ask your thirsting soul, if this knowledge is not worth more than the cost of diamonds to you? We, who have laid aside the crumbling casket which contained the priceless jewel that is never tarnished, know full well the value of this gem of knowledge which now sparkles on your vision just opened.

There are many things which we would like to say to you, but the conditions and circumstances which control our operations render it impossible for us to present to your mind the light which it so much seeks. To answer the demands of your spirit is now impossible to us. Time and the unfoldings of your mind can only solve the questions you would propound. You are well aware that the growth of your present knowledge is but the effect of earnest inquiry, of patient toil, and deep study, and experiment after experiment in your searchings for truth. Such was the only way you reached the position which you now occupy in the science so dear to you. It came in no other way, it could come in no other. The child is subjected to the necessity of first learning the alphabet before it is prepared to spell, and must understand the meaning of words before it can comprehend the sentence it reads. So in this investigation. That which is apparently of little meaning must first be learned, the alphabet must be mastered, hard words pronounced, and all must be understood before there is a fittedness for progression. The wisest on earth, aye, the wisest in spirit life, are learners, students: none but God is perfectly wise; and it is no humiliation to any mind that it contains not all of wisdom. Let us say to you that if patient in your investigations, you shall in due time obtain that which you so earnestly seek. Could we work miracles, (a thing impossible,) they would astound rather than enlighten your mind. Could we withdraw the veil which separates the vision from the things you desire to see in our spheres of life, you have no data by which you could make plain to yourself or to the eyes of your fellow-man the sights you would behold.

Go on in your searchings, our good friend: the end is not yet with you. Brilliant minds with brilliant thoughts are burning to give utterance to earth through you. You are a selected instrument of our own choosing, and we are watching and guiding in the path and to the goal you seek. You may not only “speak trumpet-tongued to the scientific world,” but in thunder-tones to those savans who think they are the masters of the keys of knowledge.

Author’s Reply to the preceding Address.

Philadelphia, June 15, 1855.

To my spirit friends, to whom I owe the preceding address:

It is quite unnecessary for my angel friends to urge upon my heart, or upon my reason the nothingness of this world, in comparison with that of which a description has lately been given to me.

So highly do I estimate the prospect thus awakened, that it seems almost too good, too desirable to be realized. There are so many painful ideas awakened in my mind respecting the lot of humanity, by the events of past and present times, that it is difficult to conceive that, at the short distance of little more than the eightieth part of the diameter of our globe, there should be such a contrast. But to heighten my appreciation of the inestimable value of such an heirship is utterly uncalled for. If there be any drawback, it is the misery which pervades this mundane sphere. The sympathy which, on the one hand, ties you to this world, must, on the other, cause a participation in the sufferings which pervade all animated nature. While I am aware that sympathy, as above suggested, would prevent me from flying from a perception or contemplation of the wretchedness in question, it seems as if the heaven of Spiritualism were, in this phase, in some degree open to the objection to the heaven of Scripture, founded on its too great proximity to hell. Is not the spiritual heaven too near this sphere, and too much associated with it by its sympathy, not to suffer indirectly a portion of its miseries?

If there were any thing I should deem to be requisite to render existence in the spirit world happier, it would be the power of removing the miseries of this lower world, and especially those arising from Error—the most prolific source of evil. According to Addison’s allegory, Death admitted the pretensions of Intemperance to be superior in destructiveness, to those of any of the numerous diseases which competed for the honour of the premiership in his cabinet; but might not Error have successfully competed with Intemperance?—Error, the main cause of intemperance, of intolerant bigotry, and of war, which destroys both by the sword and by sickness which it induces?

It is difficult for us to conceive that good, affectionate spirits are not unhappy at witnessing the distress which they cannot relieve. The prisoners at Sing Sing are said to undergo mental torture by the silence imposed upon them. Yet this is imposed upon spirits, when often a word would prevent fatal events.

Nevertheless, Spiritualism, so far as it prevails, will make all better: in the first place, by removing error and sectarian discord, and, in the next place, by making nature the object of our study, and, indirectly, of our worship, as the work of the Being who created all.

You need not any more strive to stimulate my estimation of the high office which you bestow on me as promulgator of the knowledge given me of the spheres, than to excite my appreciation of that knowledge. I would not relinquish my position for any temporal sovereignty. My love of truth, my desire for human happiness, would be sufficient for my pay in causing truth to triumph, as that, of course, would be a heaven to me in contemplating the misery obviated and the happiness induced.

Doubtless, not to be fairly appreciated would be painful; while merited applause would be a high gratification; but, were that my primary motive, I should not deserve applause. All that I would desire would be, to have that share of honour to which I might be entitled in common with other colabourers in the cause of truth: to exist in the spheres on the same plane with the illustrious Washington and his coadjutors, and associated with my beloved relatives and friends, having access to the wise and good men of all ages and nations! That were a heaven indeed! To be worthy of and enjoy such a heaven, is the only selfish ambition with which I am actuated, so far as I know myself.

Your truly devoted servant and friend, Robert Hare.

Having suggested to my spirit father that it would be expedient that some names should be attached to the credentials with which the preceding address from the spirits seemed to endow me by appointment, he induced several spirits of eminence to accompany him to Mrs. Gourlay’s this morning, (August 4, 1855.) This gave me an opportunity to read Lanning’s letter, the address which I received through him as above represented, and my reply. In return I received the subjoined communication.

Communication from an assembly of eminent spirits, sanctioning the credentials transmitted through the mediumship of Mr. Lanning.

August 4, 1855.

Respected Friend: We cheerfully accompany your father to sanction the communication given through our medium, Mr. Lanning, to yourself. My friend, we have sought media in various localities through whom to accredit you as our minister to earth’s inhabitants, but owing to unfavourable conditions, we have, in most instances, failed. We perceive with pleasure that your heart is fully imbued with the importance of your holy mission. It needs no fulsome flattery from us to incite you to action. A principle of right and truth pervades all your movements in this spiritual campaign. We truly style it a campaign, since you are battling fearlessly against Error, that hydra-headed monster who has slain his millions and tens of millions. We have looked forward to the publication of facts involved through your experimental investigations with interest. The communication above referred to was given by one who stood high in the estimation of the people of our great republic; but, for personal reasons, he wishes to withhold his name.

Be it known to all who may read these credentials, that we sanction them, and authorize our names to be affixed thereunto.

• Geo. Washington,
• J. Q. Adams,
• Dr. Chalmers,
• Oberlin,
• W. E. Channing, and others.

Postscript by the author.

It is a well-known saying that there is “but one step between the sublime and the ridiculous.” This idea was never verified more fully than in the position I find myself now occupying, accordingly as those by whom that position is viewed may consider the manifestations which have given rise to it in the light wherein they are now viewed by me, or as they were two years ago viewed by myself, and are now seen by the great majority of my estimable contemporaries.

I sincerely believe that I have communicated with the spirits of my parents, sister, brother, and dearest friends, and likewise with the spirits of the illustrious Washington and other worthies of the spirit world; that I am by them commissioned, under their auspices, to teach truth and to expose error. This admitted, I may be reasonably inspired with the sentiment authorized in the preceding credentials, that I hold my office to be greatly preferable to that of any mundane appointment, and for the reasons above given in those credentials. But how vast is the difference between this estimate and that which must ascribe these impressions to hallucination! my position being that of a dupe or fanatic. Yet there can be no man of real integrity and good sense, unimpaired by educational bigotry, who will not respect sincere devotion to the cause of piety, truth, and human welfare, here and hereafter, however displayed. Hence, although the foregoing prefatory pages should have no other influence, they may operate to show my own deep conviction of the righteousness of my course, founded, as I believe it to have been, on the most precise, laborious, experimental inquiry, and built up under the guidance of my sainted father, as well as under the auspices of Washington and other worthy immortals.

Those who shall give a careful perusal to the following work will find that there has been some “method in my madness;” and that, if I am a victim to an intellectual epidemic, my mental constitution did not yield at once to the miasma. But let not the reader too readily “lay the flattering unction to his soul” that ’tis my hallucination that is to be impugned, not his ignorance of facts and his educational errors.

The sanction of the spirits, as above given, was obtained under test conditions; so that it was utterly out of the power of any mortal to pervert the result from being a pure emanation from the spirits whose names are above given.

It ought to be understood that the sanction given by the spirits whose names are attached to the preceding certificate, was obtained under test conditions, as explained in paragraph bb., dd., in the description of Plate iv. Moreover, I placed my hand on the instrument illustrated by Fig. 2 in same plate, so as to question the spirits directly as to the reliability of the affirmation, previously given to me, and the fidelity of the medium generally. In both cases the index moved so as to give an affirmative reply.

SUPPLEMENTAL PREFACE.

The most precise and laborious experiments which I have made in my investigation of Spiritualism, have been assailed by the most disparaging suggestions, as respects my capacity to avoid being the dupe of any medium employed. Had my conclusions been of the opposite kind, how much fulsome exaggeration had there been, founded on my experience as an investigator of science for more than half a century! And now, in a case when my own direct evidence is adduced, the most ridiculous surmises as to my probable oversight or indiscretion are suggested, as the means of escape from the only fair conclusion.

Having despatched a spirit friend from Cape Island, at one o’clock on the third of July, to request Mrs. Gourlay, in Philadelphia, to send her husband to the bank to make an inquiry, and to report the result to me at half-past 3 o’clock, the report was made to me as desired. The subject was not mentioned until after my return to Philadelphia, when, being at the residence of Mrs. Gourlay, I inquired of her, whether she had received any message from me during my absence? In reply, it was stated that while a communication from her spirit mother was being made to her brother, who was present, my spirit messenger interrupted it to request her to send her husband to the bank to make the desired inquiry: that, in consequence, the application was made at the bank. The note-clerk recollected the application to him, but appeared to have considered it as too irregular to merit much attention. Hence the impression received by the applicants, and communicated to me, was not correct. But as it did not accord with that existing in my memory, it could not have been learned from MY mind.

Wishing to make this transaction a test, I was particularly careful to manage so that I might honourably insist upon it as a test; and, until I learned the fact from Mrs. Gourlay and from the note-clerk that the inquiry was made, it did not amount to a test manifestation. But, if I had been ever so indiscreet, would it not be absurd to imagine a conspiracy between any person at Cape Island with Dr. and Mrs. Gourlay, her brother, and the note-clerk at the bank, to deceive me on my return by concurrent falsehoods?

I submit these facts to the public, as proving that there must have been an invisible, intelligent being with whom I communicated at Cape Island, who, bearing my message to this city, communicated it to Mrs. Gourlay, so as to induce the application at the bank. Otherwise, what imaginable cause could have produced the result, especially within the time occupied—of two and a half hours?

The existence of spirit agency being thus demonstrated, I am justified in solemnly calling on my contemporaries to give credence to the important information which I have received from spirits, respecting the destiny of the human soul after death. They may be assured that every other object of consideration sinks into insignificance in comparison with this information and the bearing it must have upon morals, religion and politics, whenever it can be known and be believed by society in general, as it is by me.

INTRODUCTION.

As introductory to this work, I shall make a few brief remarks on the following topics:—

Objects of religion.—Diversity of opinion as to the means by which they have been attainable.—Every sect, excepting one, would vote against any one.—Consequent sentiments of the Author as embodied in verse.—Reasons for his believing in the existence of a Deity.—American priesthood eminently honest and pious.—If people who have obtained a belief in immortality by one route are better and happier therefor, why object that others, by another route, should attain the same ends.—The table, no less than our firesides, an object of interest.—Inconsistency of those who make their Deity pass through all the stages of human existence, from the embryo to maturity, in objecting to the transient employment of tables.—Use of the tables soon laid aside in the manifestations to which the Author has resorted.—Inconsistency of accusing Spiritualists of undue incredulity as to scriptural miracles, and of the opposite defect as respects spiritual manifestations.—Of certain savans who strain at spiritual gnats, yet swallow scriptural camels.—Miracles of Scripture, if they ever occurred, can never be repeated; but the manifestations of Spiritualism will be repeated with an improved and a multifarious efficiency.—Religion and positive or inductive science having, under the guidance of devotion and atheism, been made to travel in opposite directions, are by Spiritualism so associated as to travel together in the same direction.—The atheist Comte would dissolve the union between theology and science.—According to Comte, where true science begins, the domain of theology terminates, being only a creature of the imagination.—According to Spiritualism, it is the domain of ignorance that is lessened, while theology, founded on knowledge, grows with its growth, and strengthens with its strength.—An effort to refute the idea of Comte, that the phenomena of the sidereal creation can be explained by gravitation; which, left to itself, would consolidate all the matter in the universe into an inert lump.—Suggestions respecting the devil.—Arguments founded on ignorance.

1. On all sides I presume that it will be admitted that the great objects of religion are as follows:—

2. To furnish the best evidence of the existence of a Supreme Deity, and of his attributes.

3. To convey a correct idea of our duty toward that Deity and our fellow creatures.

4. To impart that knowledge of a state of existence beyond the grave which will be happier as we are more virtuous in this life, and more miserable as we are more vicious; this knowledge affording the best consolation amid temporal sufferings of the righteous, and the strongest restraint upon the vicious indulgence of passion in the unrighteous.

5. Finally, by these means, to promote morality and the happiness of man in this world, and prepare him for a blissful position in the world to come.

6. It must result, from these premises, that whichever is most competent for the attainment of these all-important ends, will be the best religion.

7. The above-mentioned postulates being generally admitted, various recorded traditions, pretended to have been derived from one or more deities, have been advanced as best calculated to meet the requisitions in question. Each of the religious doctrines thus advanced is tenaciously defended by its appropriate priesthood. If the opinions of the majority of these advocates of their respective revelations be taken as respects any creed excepting their own, it will be denounced as originating in error or fraud. The opinion being taken successively upon any one, by all but those to whom it appertains, each would be condemned.

8. It was under these impressions that the following verses were written, more than forty years ago. They have recently been published in a pamphlet on the better employment of the first day of the week.

They serve to show that my skepticism arose from my love of truth, instead of that aversion from it, ascribed to skeptics by many well-meaning bigots.

9. Oh, Truth! if man thy way could find,

Not doomed to stray with error blind,

How much more kind his fate!

But wayward still, he seeks his bane,

Nor can of foul delusion gain

A knowledge till too late.

By sad experience slowly shown,

Thy way at times though plainly known,

Too late repays his care;

While in thy garb dark Error leads,

With best intent, to evil deeds

The bigot to ensnare.

Is there a theme more highly fraught

With matter for our serious thought

Than this reflection sad,

That millions err in different ways,

Yet all their own impressions praise,

Deeming all others bad?

To man it seems no standard’s given,

No scale of Truth hangs down from Heaven

Opinion to assay;

Yet called upon to act and think,

How are we then to shun the brink

O’er which so many stray?

10. How far I was a believer in God may be estimated from the following opinions, which have appeared in the pamphlet wherein the foregoing verses were published:

On the Evidence of the Existence of a Deity.
BY THE AUTHOR.

11. The existence of the universe is not more evident than that of the reasoning power by which it is controlled. The evidence of profound and ingenious contrivance is more manifested the more we inquire. Yet the universe, and the reason by which it has been contrived and is regulated, are not one. Neither is the reason the universe, nor is the universe the reason. This governing reason, therefore, wherever, or however it may exist, is the main attribute of the Deity, whom we can only know and estimate by his works. And surely they are sufficiently sublime, beautiful, magnificent, and extensive to give the idea of a being who may be considered as infinite in comparison with man. Yet as the existence of evil displays either a deficiency of power, or a deficiency of goodness, I adopt the idea of a deficiency of power in preference.

12. “If,” as Newton rationally infers, “God has no organs,” the person of man cannot be made after God’s image, since the human image is mostly made up by the human organs. Man has feet to walk, arms to work with, eyes for seeing, ears for hearing, a nose for smelling. It were absurd to attribute such organs to God.

13. It follows that while we have as much evidence of a Deity as we have of our own, we are utterly incapable of forming any idea of his form, mode of existence, or his wondrous power. We are as sure of the immensity and ubiquity of his power as of the existence of the universe, with which he must at least be coextensive and in separatelyassociated. That his power must have always existed, we are also certain; since if nothing had ever prevailed, there never could have been any thing: out of nothing, nothing can come.

14. The universe, no less than the Deity, must be eternal, since if at any time, however remote, the Deity existed without a universe, there must have been an infinite antecedent period during which the divine power must have been nullified for want of objects for its exercise. A Deity so situated would be as a king without a kingdom to govern.

15. I am under the impression that mind is at least as essential to the creation as matter. It seems to me inconceivable that the various elementary atoms of the chemist could come into existence, with their adaptation to produce the multiplicity of efficient combinations which they are capable of forming, without having been modified by one mind. The existence of adaptation, I think, proves the existence of mind. But even were these atoms to possess inherently the adaptation which they manifest, of what possible utility could be the variegated consequences thereof, were there no minds to perceive, appreciate, or enjoy them. The beauty of colour, the music of sound, the elegance of curves or angles, could have no existence were there no perception of them; since those attributes are in a great measure attached to objects by mind. Independently of mind, music is mere aerial vibration, colour mere superficial texture, or intestinal arrangement producing undulatory waves variously polarized, which are the proximate causes, which would be sterile, were there no mind to be actuated by them through appropriate organs.

16. Could the universe exist without mind, would not its existence be nugatory?

17. The following allegations seem to me no less true than the axioms of Euclid:

18. No evil can endure which any being has both the power and desire to remove.

19. Any result must ensue which any being has both power and desire to accomplish.

20. No rational being will strive by trial to ascertain that which he knows as well before as after trial.

21. If God be both omnipotent and omniscient, he can, of course, make his creatures exactly to suit his will and fancy, and foresee how they will fulfil the end for which they are created. Wherefore then subject them to probation to discover traits which by the premises he must thoroughly foreknow.

22. Is it not more consistent with divine goodness to infer that we are placed in this life for progressive improvement, and that there is no evil which can be avoided consistently with his enormous, though not unlimited, power?

23. Such an inference coincides with the communications recently received, from the spirits of departed friends, which it is the object of this publication to promulgate.

24. Unfortunately, human opinion is very much influenced by passion and prejudice. Hence in questions respecting property, we often find honest men differing as to what is just. So when any creed is associated with the hope of enjoying by its tenure a better, if not exclusive, pretension to eternal happiness and the favour of God, the sectarian by whom it may be held becomes honestly tenacious of its despotic supremacy over all others.

25. I have no doubt that a large portion of our American priesthood are sincere in the advocacy of the tenets respectively held by them. Among them I have known some of the best of men, and I have generally found them more tolerant of skepticism than the majority of their followers. It has not, however, been unfrequently urged by clergymen as a ground of adherence to Christianity, that without it, there is no authentic evidence of a future state of existence. I have seen an argument from an able and respectable Christian writer, urging that there is no refuge for the mass of mankind to be found in pure deism, unaccompanied by any specific evidence of a future state.

26. Under these circumstances should Spiritualism afford such a refuge to those who are utterly dissatisfied with the evidence of the truth of scriptural revelation, it will certainly be a blessing to them; and those who have heretofore found this essential comfort in one way, ought not to object should their neighbours find it in another way.

27. An effort has been made to throw ridicule on spiritual manifestations, on account of phenomena being effected by means of tables and other movable furniture; but it should be recollected that, when movements were to be effected, resort to movable bodies was inevitable; and as generally the proximity of media, if not the contact, was necessary to facilitate the movements, there was no body so accessible as tables. But these violent mechanical manifestations were always merely to draw attention; just as a person will knock, or even kick, violently at a front door, until some one looks out of a window to communicate with him. The more violent manifestations ceased both at Hydesville, at Rochester, and at Stratford in Connecticut, as soon as the alphabetic mode of communicating was employed. I never have had any to take place during my intercourse with my spirit-friends, unless as tests for unbelievers, when intellectual communications could not be made. It is more than fifteen months since I have resorted to instruments which have nothing in common with tables. Of these instruments, engravings and descriptions will be found in this work.

28. But is it not a great error to consider our tables as less sacred than our firesides? Could any appeal more thoroughly vibrate to the heart of civilized man than that of any invasion of his rights which should render his fireside liable to intrusion? Hence, in the Latin motto, “Pro aris et focis,” the inviolability of the fireside is placed side by side with freedom of conscience. But, with the passing away of winter, the interest in the fireside declines: ’tis changeable as the temperature of air. It loses all its force in the tropics; but, throughout Christendom, the table still draws about it the inmates of every human dwelling, at all seasons, and in every kind of weather. Even when not excited by hunger, we value the social meeting which takes place around it.

29. At tables, moreover, conferences are held, contracts and deeds signed, and decrees, statute-laws, and ordinances are written. Treaties, also, are made at tables, on which not the fate of individuals merely, but of nations, depends.

30. Is the renown of the “knights of the round table” tarnished by their being only known in connection with the word in question? Is any director or trustee ashamed of being, with his colleagues, designated as a “board?”—a humble synonym for table.

31. It was at a table the Declaration of Independence was signed; and in Trumbull’s picture of its presentation to Congress a table is made to occupy a conspicuous position. Our tables should be at least as much objects of our regard as the vicinity of our fireplace.

32. The sarcasms founded on the use of the table in spiritual manifestations proceed, inconsistently, from those persons who would bring their deity through all the stages of human life.

33. The human body of Christ must have gone through all the stages from the embryo to maturity. It was worshipped in a manger, and lived thirty years in obscurity and inaction. Why all this delay, when the angel, armed with the power of God, might have addressed Herod, the Roman emperor, and every other potentate on earth in a single year? The Almighty softening their hearts, as he hardened that of Pharaoh, the conversion of mankind had been the inevitable consequence.

34. Alluding to his second advent, Christ used these words:—“They shall see the Son of man coming in the clouds with great power and glory.” Mark xiii. 26. Wherefore did not his first coming take place in this conspicuous, glorious, and unquestionable manner?

35. It is often inquired, Wherefore were not these efforts to communicate with mankind at an earlier period of the world’s duration? but it may be demanded in return, Wherefore did not Christ come until the earth had been peopled, even according to Scripture, about four thousand years?

36. Why was not the use of the compass, of gunpowder, printing, the steam-engine, steamboat, railway, telegraph, daguerreotyping, electrotyping, contrived earlier in this terrestrial sphere? Let orthodoxy take the beam out of its own eye first.

37. Had Christ taught these arts, they would not only have had a more general influence during the era of their accomplishment, but have left a durable and irrefragable proof of a towering mental superiority. As they would have gone into use, there could have been no question as to their accomplishment; so that every intelligent being might have become intuitively cognizant of their wonderful results.

38. The invention of gunpowder, the telegraph, and the mariner’s compass might have been the means of preventing the inroads of the Goths and Vandals, and, subsequently, the success of the Mohammedans; since the Arabians would hardly have availed themselves of these inventions at the time the Mohammedan conquests were commenced.

39. How important would have been the art of printing to the promulgation of a correct knowledge of the revelation which was the alleged object of Christ’s mission!

40. Of those who believe in revelation, it may be inquired, Why the Hebrews were preferred, as the receivers of divine inspiration, to the more civilized Greeks, Romans, Hindoos, or Chinese? If revelation was requisite to one nation, was it not equally necessary to all?

41. Wherefore, after Christ had undergone crucifixion in order to make people Christians, should Mohammed have been allowed to massacre or enslave them for being Christians?

42. There is even now great difficulty in effecting those intercommunications with spirits in this country of universal legal tolerance. I say legal, since there is, as Owen alleged, “too much Christian despotism of another kind.”

43. Almost every editor is, more or less, a censor to the press, and a peon of popularity. The tendency is not to repress, but to gratify, and, of course, promote existing bigotry. This bigotry and its Siamese brother, intolerance, have, in all countries and ages, been exercising a mischievous, though often a well-intended, vigilance, over any innovation of a nature to emancipate the human mind from educational error; and, whenever supported by temporal power, has resorted to persecution—even to the use of the sword, of the rack, or the fagot; and, in this country of boasted freedom and much-vaunted liberty of the press, shows its baleful power by defamation, or alleging disqualification for employment, wherever its influence can be exerted.

44. A conspicuous printer in this city refused to print an edition of my recent pamphlet, as he would allow nothing to go through his press which was against the Bible. This shows how far fanaticism will go, even at this advanced era of science and in this country of vaunted intellectual freedom.

45. Two hundred years ago, Spiritualism would have been as much persecuted as witchcraft.

46. In reprobation of unbelief in the scriptural proofs of immortality, it has been usual for self-complacent believers to urge that the “wish was father to the thought;” that a sincere desire to perceive the truth could not exist without conviction; but the opposite must have been the prevailing weakness among unbelievers in Scripture who have become spiritualists, if they are now over-credulous in admitting the evidence on which Spiritualism is founded.

47. I declare solemnly, that I always was intensely anxious to know the truth; that although, theoretically, I doubted the possibility of changing the course of things by prayer, yet I did often lift my thoughts up to God, imploring that some light might be given to me. Of course, as soon as the facts admitted of no other explanation than that my father, sister, brother, and other spirit friends, had been engaged in efforts to convince me of their existence, and of that of the spirit world, the most intense desire arose to verify the facts tending to settle the all-important question, whether man is immortal.

48. If the evidence of the truth of revelation were as adequate as represented by its votaries, my conscientious inability to believe in it would indicate an undue constitutional skepticism; whence I required more proof than the great mass of Christians, in order to produce credence. Yet, now having found the evidence of immortality in the case of Spiritualism satisfactory, it cannot be urged that my hesitation respecting the evidence of revelation arose from any unwillingness to believe in a future state, or unreasonableness as to the evidence requisite to justify belief. Manifestly, it would be inconsistent to accuse me of disbelieving in the one case from undue, hard-hearted incredulity, and yet, in the other, yielding from the opposite characteristics.

49. Fundamentally, my reasons for not believing in revelation have been, that it violates certain axioms above stated, ([18],) which have been as clear to my mind as those collated by Euclid.

50. It may be shown that the existing system fails to give any evidence which can be subjected to the intuition of each generation successively. It rests on the alleged intuition of human beings who existed ages ago, and of whom we know nothing but what they say of themselves through history or recorded tradition. It reposes entirely on the testimony of propagandists, who were interested to give it importance, or on partial human narrators or compilers. It has been erected on a species of hearsay evidence, inadmissible in courts of justice. This species of testimony in the case of Spiritualism is contemptuously set aside. No one will believe in manifestations unless intuitively observed. Wherefore this faith in ancient witnesses, this skepticism of those of our own times, even when they are known to be truthful?

51. On my stating to a distinguished savan a fact which has been essentially verified since in more than a hundred instances, his reply was—I would believe you as soon as any man in the world, yet I cannot believe what you mention. He suggested the idea of its being an epidemic, with which I was of course infected; nevertheless, that savan, as a professing Christian, admitted facts vastly more incredible, depending on the alleged intuition of witnesses who lived two thousand years ago, nearly. This, doubtless, was the consequence of educational bigotry, which would have caused a belief in the miracles of any other religion in which he should have been brought up.

52. Such persons strain at the gnats of Spiritualism, yet swallow the camels of Scripture.

53. In like manner an Eastern sovereign treated a Dutch ambassador as deranged, because he alleged that bodies of water, in his country, were capable of solidification, so as to support people on the surface.

54. But if this skepticism is shown with respect to observers of our day, how can it be expected that it should not be displayed toward observers of antiquity?

55. Spiritualism will in this respect have a great advantage, as it will always be supported by the intuition of its actual votaries. It will not rest on bygone miracles, never to be repeated, if they ever occurred, but will rest upon an intercourse with the spirit world which will grow and improve with time.

56. One of the pre-eminent blessings resulting from this new philosophy will be its bringing religion within the scope of positive science. This word positive is employed by the learned atheist Comte to designate science founded on observation and experiment. It will give the quietus to the cold, cheerless view of our being’s end and aim presented in his work.

57. Professor Nichol endeavoured, in the following way, to comfort his Christian auditors against the apparent incompatibility of the phenomena of the sidereal creation with the language of Scripture: Having drawn two lines from the same point, making a right angle, the learned lecturer said, Suppose A sets out and pursues one of these routes, B pursues the other, and both arrive at certain truths; although these results should not seem to have any thing to do with each other; yet, said he, if they be truths, they must come together eventually; they cannot always travel away from each other. But if any person find that, agreeably to all his experience, the results thus attained, tend to greater and greater remoteness and inconsistency, there would be little comfort found in the idea of a possible ultimate approximation.

58. It is upon this actual fundamental discordancy between scriptural impressions, and the truths ascertained by experimental and intuitive investigation, that Comte builds his inference that theology is to be entirely abandoned. But very different is the position of Spiritualism relative to positive science. It starts from the same basis of intuition and induction from facts. It does not controvert any of the results of positive science within the ponderable material creation, to which the results contemplated by Comte belong. It superadds new facts respecting the spirit world, which had so entirely escaped the researches of materialists, that they entertain the highest incredulity merely upon negative grounds,—merely because the facts in question have not taken place within the experience of those who have investigated the laws of ponderable matter and one or two imponderable principles associated therewith.

59. Such was the ground of my incredulity; which, however, vanished before intuitive demonstration.

60. It is admitted by Comte that we know nothing of the sources or causes of nature’s laws; that their origination is so perfectly inscrutable, as to make it idle to take up time in any scrutiny for that purpose. He treats the resort to the Deity as the cause, as a mere abstraction tending to comfort the human mind before it has become acquainted with true science, and doomed to be laid aside with the advance of positive science.

61. Of course his doctrine makes him avowedly a thorough ignoramus as to the causes of laws, or the means by which they were established, and can have no other basis but the negative argument above stated, in objecting to the facts ascertained in relation to the spiritual creation. Hence when the spirits allege that by their volition they can neutralize gravity, or vis inertiæ,[4] there is nothing in positive science to confute this. The inability of material beings to neutralize gravitation by their powers is no proof that spiritual beings cannot effect this change.

62. Thus while allowing the atheist his material dominion, Spiritualism will erect within and above the same space a dominion of an importance as much greater as eternity is to the average duration of human life, and as the boundless regions of the fixed stars are to the habitable area of this globe.

63. But although Comte be a man of great learning, his fundamental opinions appear to be faulty, and his distribution of the operations of the mind imaginary.

64. In treating of gravitation as the primary law, does he not commit a blunder? Is not vis inertiæ above indispensable to gravitation, since it may be conceived to exist without gravitation, while gravitation cannot exist without vis inertiæ?

65. The power of a body A to draw B toward it can never exceed that which is necessary to put it into motion, which must be directly as its vis inertiæ; and where the one is null, the other must be null.

66. I cannot imagine how any philosopher so learned as Comte should not perceive the reduction of the phenomena of the universe to “different aspects” of the one faculty of gravitation to be utterly impossible. In the first place, it has been shown that gravitation could not be the basis of vis inertiæ, without which it cannot exist; and in the next place, gravitation has always, at any given point of time, its possible influence limited to the power of making a body move toward an appropriate centre of gravity, and afterward remain forever at rest, unless affected by some extraneous cause.

67. It is alleged also that the phenomena of the universe are explained by gravitation. I here quote his own words:

68. “Our business is—seeing how vain is any research into what are called causes, whether first or final—to pursue an accurate discovery of these laws, with a view to reducing them to the smallest possible number.”

69. How is it possible, I demand, to reduce the orbitual motion of a planet to fewer causes than vis inertiæ, motion, and gravitation? Vis inertiæ and motion are necessary to momentum; and momentum thus arising, acting in a tangential direction to that of gravitation, is indispensable to form, with the force of gravity, the resultant which constitutes the orbitual curve.

70. Yet from subsequent language in the same paragraph, the idea is suggested of reducing planetary motions to one cause, gravitation! This will be perceived from his language, subjoined as follows:

71. “The best illustration of this is in the case of the doctrine of gravitation. We say that the general phenomena of the universe are explained by it, because it connects, under one head, the whole immense variety of astronomical facts, exhibiting the constant tendency of atoms toward each other in direct proportion to their masses, and in inverse proportion to the squares of their distance.”

72. How can the revolution of a single planet about the sun be explained without the centrifugal or tangential force due to momentum? Were not gravitation resisted by the projectile velocity constituted by motion and vis inertiæ, would not all the planets fall into their suns, respectively?

73. Are there not three essential elements in such orbitual movements,—vis inertiæ, motion, and gravitation? Are not these as necessary to an orbit as three sides are to a triangle? and is it not as great an error to suppose that such movements can continue by the agency of one of them, as to make one right line serve to enclose a superficies?

74. Between two philosophers, both equally learned with Comte, one may be, like him, an atheist, the other, like Newton, a believer in God; and yet, as respects the whole range of positive science, would there be any clashing? They would attribute every thing to the same laws, whether these should be ascribed to a deity or not. The origin of the laws recognised by both would, by one, be ascribed to an inscrutable God; by the other, to inscrutability without a God.

75. Because the movements of the heavenly bodies are ascribed to the three elements above mentioned,—an unknown source of projectile force, vis inertiæ, by which that force is perpetuated, and gravitation, by which it is modified into elliptical, orbitual revolution, operating as laws governing planetary movement,—it does not make the astronomer who adopts this conception less of a theologian; it only makes him a more enlightened theologian. We ascribe less to the special interference of the Creator in proportion as our knowledge enables us to perceive results attained by general laws. This, Comte conceives, causes theists to be less theological, and to lessen what he seems to view as the domain which theology is allowed to have. But is it not more correct to assume that it is only the domain of ignorance which grows less, while that of theology becomes simpler and more correct, but not less extensive? It is not that less is ascribed to God, but that the aggregate is more intelligently ascribed as the laws through which his agency is recognised are fewer.

76. Newton assumed inertia, gravitation, and motion as the foundation of his philosophy; but attributed these fundamental properties, or states of matter, to the will of that governing mind of which he held the existence to be as evident as that of the matter governed. Comte does not consider that there is any positive proof of the existence of such a ruling mind, and does not, therefore, find it necessary to admit the existence of a Deity. Thus, the states or properties above mentioned are, with Newton, proximate, with Comte, ultimate, causes. Hence, when we arrive at the foundation of the Newtonian doctrine, we cannot go deeper without admitting the existence of a God. Without this admission, we involve ourselves in the irremediable darkness of atheism.

77. In this respect, I have always been a follower of Newton. Evidently, both the governing reason and the creation which it rules must have existed from eternity; since, if nothing ever existed exclusively, it must have forever endured, and there never could have been any thing. So, if there ever had been no mind, there never could have been any mind.

78. The human mind, says Comte, by its nature employs, in its progress, three methods of philosophizing,—the theological, the metaphysical, and the positive, differing essentially from each other, and even radically opposed. Hence, he assumes the successive existence of three modes of contemplating the aggregate phenomena of the universe, any one of which excludes the others. The first, “is the point of departure of the human understanding; the third, its ultimate, fixed, definite state; the second, merely a state of transition from the first to the third.”

79. It seems to be assumed that the intellectual progress of the human mind must necessarily be through these three stages. Moreover, it is suggested that each individual, in reviewing the progression of his mind from childhood to mature age, will perceive that he was a theologian in his childhood, a metaphysician in his youth, and a natural philosopher in his manhood. If this did not come from a distinguished philosopher, I should pronounce it ridiculous. If allowed to be so egotistical, I must say that I am not aware that I went through these stages in the different periods of my life.

80. Studying metaphysical works as a part of my education, I took great interest in the theory of moral sentiments, and published essays on topics of that nature in the “Portfolio;” but previously, I wrote my “Memoir on the Blowpipe.” In 1810, my “Brief View of the Policy and Resources of the United States” was published, in which it was first truly advanced that credit is money.

81. Subsequently, more than a hundred publications were made by me, for the most part on chemistry and electricity, yet always intermingled with political, moral, and financial essays.

82. I am now, more than ever, a theologian; and my first publications touching that subject date after the attainment of threescore and ten.

83. But theology and religion were subjects always near to my heart; and were accompanied by the pain arising from the discordancy of my opinions with those entertained by much-loved relatives and friends.

84. I do not understand how any man of common sense can conceive that theological, metaphysical, or experimental science can be the separate object of contemplation; or that the share that either may occupy at any age, to the exclusion of the others, will not depend on exterior contingencies.

85. I became a believer in God solely from my intuitive perception of the existence of a governing reason. Of course, all things were to be ascribed to that reason ultimately, but proximately to the very laws which this author considers as the object or basis of positive science.

86. He holds that our inquiries should be bounded by the inscrutability of the well-ascertained physical properties and laws of matter. Coinciding, practically, with Comte until lately, I held that inquiry should be bounded by the inscrutability of the Divine Lawgiver, to whom these laws owed existence. But Spiritualism has opened an avenue to inquiry beyond the boundary thus practically admitted no less by myself than by Comte. Other inscrutable laws and phenomena have to be recognised within a region for the existence of which Comte, in denying spiritual agency, allows no room.

87. Though, practically, this field of inquiry was shut out from me as well as from Comte, theoretically, it was not excluded by my philosophy. Although in ascribing the universe to mind, the unity of its design and harmony of its phenomena led to the inference that it must be due to one supreme mind, there was still room for the coexistence of any number of degrees of subordinate mental agency, between that supreme mind and man.

88. Beside those antagonists to Spiritualism, who would set aside the evidence of persons living at the present time and who are known to be truthful, by the evidence of others who lived some thousand years since, spiritualists are assailed by such as admit their facts, but explain them differently. Thus the Roman Catholic Church has admitted the manifestations to indicate an invisible physical and rational power which cannot be attributed to human agency. But instead of ascribing them to spirits, good or bad, of mortals who have passed the portal of death, they consider them the work of Old Nick.

89. If this personage ever did influence the acts of any sect, manifestly it must have been in those instances in which alleged religious error has been made the ground for persecution, from the time of the extirpation and spoliation of the Midianites, Canaanites, and others, down to that of the extirpation of the Albigenses, the auto da fé, inquisition, massacre of St. Bartholomew, fires of Smithfield, roasting of Servetus, and the persecution of the Quakers and witches.

90. So far as the devil is only an imaginary embodiment of the evil passions of men, as conceived by many enlightened Christians, no doubt those and many other analagous acts were due to the devil; but when the benevolent language of the spirits respecting sinners is contrasted with the cruel doctrine of the church in question, as well as by others, it can hardly be conceived that this language comes from Satan, and that of the churches from the “benevolent” Jesus Christ.

91. The following verses, which have already appeared in my letter to the Episcopal clergy, express the sentiments of the spirits—every soul having the privilege of reforming, and rising proportionally to the improvement thus obtained:

92. However late, as holy angels teach,

Souls now in Hades, bliss in Heaven may reach.

All whose conduct has been mainly right,

With lightning speed may gain that blissful height;

While those who selfish, sensual ends pursue,

For ages may their vicious conduct rue,

Doom’d in some low and loathsome plane to dwell,

Made through remorse and shame the sinner’s hell;

Yet through contrition and a change of mind,

The means of rising may each sinner find.

The higher spirits their assistance give,

Teaching the contrite how for heaven to live.

93. Let these lines be contrasted with those which are given in the work on Heaven of the Rev. Dr. Harbaugh—a most excellent orthodox clergyman of the German Reformed Church—which are as follows:

94. “But the wicked? alas! for him at that awful moment! Oh! my soul, come not thou into the secret of his sorrows.

“How shocking must thy summons be, O death!

To him.—

In that dread moment, how the frantic soul

Raves round the walls of her clay tenement;

Runs to each avenue, and shrieks for help;

But shrieks in vain! How wishfully she looks

On all she’s leaving, now no longer hers!

A little longer; yet a little longer;

Oh! might she stay to wash away her stains;

And fit her for her passage! Mournful sight!

Her very eyes weep blood, and every groan

She heaves is big with horror. But the foe,

Like a stanch murderer, steady to his purpose,

Pursues her close, through every lane of life,