SQLite format 3@  ii!%%atableTopicsTopicsCREATE TABLE Topics (Title NVARCHAR(100), Notes TEXT)1!01 Electricity, Magnetism, and Animal{\rtf1\ansi\deff0{\fonttbl{\f0\fnil\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\lang2058\f0\fs24 Page 78\par \par 78 Phenomena of Spir++TER I. ELECTRICITY, MAGNETISM, AND ANIMAL MAGNETISM DISTINGUISHED. IN accomplishing the object immediately before us, we would remark, that philosophers have unitedly affirmed, and the public generally are now fully aware of the truth of that affirmation, the existence and action of the three following distinct powers or forces in nature, namely, Electricity, Moagzctism, and Animal Magnetism. While they all have many characteristics in common, each is distinguished from the others by properties altogether special and peculiar. They all have in common polarity, and with it the power of strongly attracting and repelling certain bodies. The points of agreement and distinction between electricity and magnetism are thus set forth by Professor Olmsted: " Electricity and magnetism agree in the following particulars. I. Each consists of two species, the vitreous and resinous electricities, and the austral and boreal magnetisms. 2. In both cases, those of the same name repel, and those of opposite names attract, each other. 3. The laws of induction in both are very\par \par Page 79\par \par Sclzentfically Explainzed and Exposed. 79 analogous. 4. The force, in each, varies inversely as the square of the distance. 5. The power, in both cases, resides at the surface of bodies, and is independent of their mass. "But electricity and magnetism are as remarkably unlike in the following particulars. I. Electricity is capable of being excited in all bodies, and of being imparted to all; magnetism resides almost exclusively in iron in its different forms, and, with a few exceptions, cannot be excited in any but ferruginous bodies. 2. Electricity may be trazsferred from one body to another; magnetism is incapable of such transference; magnets communicate their properties merely by induzction, a process in which no portion of fluid is withdrawn from the magnetizing body. 3. When a body of an elongated figure is electrified by induction, on being divided in the middle, the two parts possess respectively the kind of electricity only which each had before the separation; but when a bar of steel or a needle magnetized by induction is broken into any number of parts, each part has both polarities, and becomes a perfect magnet. 4. The directive properties and the various consequences that result from it, the declination, annual and diurnal variations, the dip, the different intensities in different parts of the earth, are all peculiar to the magnet, and do not appertain to electrified bodies."\par \par Page 80\par \par 80 P henzomena of Spiritualism Animal magnetism has, in common with the two forces above named, as we have said, polarity, and consequently the property of attraction and repulsion. This statement is verified by an experiment with which all who have seen persons in a magnetic or mesmeric sleep are familiar. When the ends of the fingers of the magnetizer, for example, are brought near those of the magnetized, the latter being perfectly blindfolded, so as not at all to be aware of what is being done, the hand of the person magnetized will instantly be attracted towards that of the magnetizer, and will follow it in any direction, just as the loadstone, and evidently for the same reason, draws after itself the needle, or any object in respect to which it has attractive power. Here stands revealed the poiarity, and consequently the attractive force of this mysterious power in nature. Its essential dissimilarity from electricity, is equally manifest in the fact, that living bodies can be charged with the former in c ircumstances in which they cannot be with the latter, that is, in the presence of electric conductors. The human body, for example, can be charged with the electric fluid, only by being placed upon glass, or some other non-conductor. In direct and immediate contact with such non-conductors, the same body may be most fully charged with animal magnetism. From magnetism it is distinguished with equal manifestness, by the fact,\par \par Page 81\par \par ScientifCcaily ExpAained anzd Exposed. 8I that it ma y be excited, in all its force, in anlimal bodies, while the former is developed, in force, only in iron and kindred substances. We might refer to other characteristics, in which this substance, or force in nature, is distinguished from electricity on the one hand, and from magnetism on the other. The above, however, are sufficient for our present purpose. It remains to specify some of the peculiar characteristics of this power, as developed in animal bodies-the human body we now refer to. Among these we would specify the following, to which very special attention is invited, as they will hereafter be seen to have a fundamental bearing upon our present inquiries. EFFECTS OF ANIMAL MAGNETISM UPON THE HUMAN SYSTEM. I. It operates with immense power upon the muscular system, imparting to the limbs a rigidity and inflexibility which render any motion at the joints almost as impossible as at any other parts. We will give a single fact in illustration, a fact which occurred some years since in the city of Cleveland, Ohio. The subject was a young woman who laboured as a domestic in the family where the fact occurred. After putting the individual into a magnetic sleep, and while she was sitting in a chair, 6\par \par Page 82\par \par 82 Phenomena of Spirilualism the magnetizer extended her right arm in a horizontal direction, and having made a few passes of his hand from the shoulder to the hand of the subject, he requested the pastor of the First Presbyterian Church of that city, who was present by invitation, to bring that arm down from the position referred to. Taking hold of the hand and wrist of the subject, and pressing downward with much weight, he expressed the fear that he should break the arm, should he add to the pressure. On being assured by the magnetizer that he had no reason for apprehension on that subject, Dr. Aikin affirms that he laid out all the strength he could command, without being able to move the limb downwards. It seemed to possess the inflexibility of a rod of steel. The above fact comes from a source which will command universal belief, and is but one among numberless others of a similar nature that might be cited. With what astonishing power must this force act upon the muscular system to produce such results! 2. Such also is the effect of this substance, or force, upon the physical system generally, that the mind is thereby, in many instances, wholly insulated from any communication with the external world, through any of the senses, and, in instances not a few, rendered equally insensible to any effects produced upon the physical organization itself. A\par \par Page 83\par \par Scientifically Explained and Exposed. 83 limb may be amputated, for example, and the subject experience no pain, nor any conscious sensation whatever, from the operation. The senses also are all locked up from any communications with the world around but through those with whom, and in respect to objects with which, they are in mesmeric communication. Facts falling under this class are too well authenticated to be denied, and too well known to need illustration, or explanation by the citation of particular examples. 3. In some instances, under the influence of this same substance, the perceptive faculties are greatly quickened, so that the mind perceives objects which lie wholly beyond, and at a great remove from, the reach of the senses, when the mental and physical powers are in a normal state. That perceptions of this character are to be numbered among real facts of clairvoyance, there can rest upon no candid mind, which has made adequate investigations, any doubt whatever. "However astonishing," says Sir William Hamilton, "it is now proved beyond all rational doubt, that in certain abnormal states of the nervous organism, perceptions are possible through other than the ordinary channels of the senses." "It has been, I believe," says Dr. Wayland, "proved beyond dispute, that persons under this influence have submitted to the most distressing operations without consciousness of pain; that other persons have\par \par Page 84\par \par 84 Phenonzeia of Spiritualism cognized events at a great distance, and have related them correctly at the time; and that persons totally blind, when in a state of mesmeric consciousness, have enjoyed for the time the power of perceiving external objects." As we wish to have very special attention directed to this class of facts, on account of their bearings upon our subsequent inquiries, we will confirm the truth of the above statement of Dr. Wayland, by the following extract from a letter addressed to him by J. M. Brooke, Esq., of the United States Navy, and contained in the work from which the above is taken, namely, "Wayland's Intellectual Philosophy." "WASHINGTON, Oct. 27, I851. "SIR,-It affords me pleasure to comply with your request, made through my brother William, relative to some experiments performed on board the United States steamer' Princeton,' in the latter part of the year I847; she being then on a cruise in the Mediterranean. Nathaniel Bishop, the subject of the experiments, was a mulatto, about twenty-six years of age, in good health, but of an excitable disposition. The first experiment was of the magnetic or mesmeric sleep, which overpowered him in thirty minutes from the commencement of the passes made in the ordinary way, accompanied with a steadfast gaze and effort of will that he should sleep.\par \par Page 85\par \par Scientificaliy Explained and Exposed. 85 "In this state he was insensible to all voices but mine, unless I directed or willed him to hear others; he was also insensible to such amount of pain as one might inflict without injury, that is, what would have been pain to another. He would obey my directions to whistle, dance, or sing. When aroused from this sleep he had no recollection of what occurred while in it. That such an influence could be exerted; I was already aware, having previously witnessed satisfactory experiments. Of clairvoyance I had never been convinced; indeed, considered it nothing but a sort of dreaming produced by the will of the operator. I became aware of its truth rather through accident than design. " It happened, one day, that some of my brother officers asked a question which the others could not answer. Bishop, who had been a few moments before in a mesmeric sleep, gave the desired information, speaking with confidence and apparent accuracy. As the information related to something which it seemed almost impossible to know without seeing, we were very much surprised. It struck me that he might be clairvoyant; and I at once asked him to tell me the time by a watch kept in the binnacle, on the spar or upper deck, we being on the berth or lower deck. He answered correctly, as I found upon looking at the watch, allowing eight or nine seconds for time occupied in getting on deck. I then asked\par \par Page 86\par \par 86 Phenomena of Spiritualism him many questions with regard to objects at a distance, which he answered, and, as far as I could ascertain, correctly. " For example, one evening, while at anchor in the port of Genoa, the captain was on shore. I asked Bishop, in the presence of several officers, where the captain then was. He replied,'At the opera with Mr. Lester, the consul.''What does he say?' I inquired. Bishop appeared to listen, and in a moment replied,'The captain tells Mr. Lester, that he was much pleased with the port of Xavia; that the authorities treated him with much consideration.' Upon this, one of the officers laughed, and said that when the captain returned he would ask him. He did so, saying, " Captain, we have been listening to your conversation while on shore.''Very well,' remarked the captain,'what did I say?' expecting some jest. Then the officer repeated what the captain had said of Xavia and its authorities.'Ah,' said the captain,'who was at the opera? I did not see any of the officers there.' The lieutenant then explained the matter. The captain confirmed its truth, and seemed much surprised, as there had been no other communication with the shore during the evening. I may remark that we touched at several ports between Xavia and Genoa. "On another occasion, an officer being on shore, I directed Bishop to examine his pockets; he made\par \par Page 87\par \par Scientically Explained and Exposed. 87 several motions with his hands, as if actually drawing something from the officer's pockets, saying,'Here is a handkerchief and a box; what a curious thing! full of little white sticks with blue ends. What are they, Mr. Brooke?' I replied,' Perhaps they are matches.''So they are!' he exclaimed. My companion, expecting the officer mentioned, went on deck, and meeting him at the gangway, asked,'What have you in your pockets?''Nothing,' he replied.'But have you not a box of matches?''Oh! yes!' said he.'How did you know it? I bought them just before I came on board. The matches are peculiar, made of white wax with blue ends.' "The surgeons of the'Princeton' ridiculed these experiments, upon which I requested one of them (Farquharson) to test for himself, which he consented to do. With some care he placed Bishop and myself in one corner of the apartment, and then took a position some ten feet distant, concealing between his hands a watch, the long hand of which traversed the dial. He first asked for a description of the watch. To which Bishop replied, "Tis a funny watch, the second hand jumps.' " The doctor then asked him to tell the minute and second, which he did; directly afterwards exclaiming,' The second hand has stopped!' which was the case; Dr. Farquharson having stopped it.'Well,' said the doctor,'to what second does it point, and to what\par \par Page 88\par \par 88 Phenomena of Spiritualism hour, and what minute is it now?' Bishop answered correctly, adding, "Tis going again.' He then told twice in succession the minute and second. "The doctor was convinced, saying that it was contrary to reason, but he must believe. I then proposed that the doctor should mark; and directed Bishop to look in his mother's house, in Lancaster, Pa. (where he had never been), for a c lock; he said there was one, and told the time by it; one of the officers calculated the difference in time for the longitudes of Lancaster and Genoa, and the clock was found to agree within five minutes of the watch time." 4. The relations existing between the magnetized, when in the magnetic state, and the magnetizer or other persons in mesmeric communication with the person magnetized, next claim our special attention. Among these relations the following may be specified as having a special bearing upo!n our present investigations. (I.) Any sensations induced by any cause in the magnetizer are instantly reproduced in the individual magnetized, and that when it is impossible to induce any such feelings by any effects directly produced upon the physical organization of the latter. If the magnetizer tastes, smells, or touches any particular object, the person magnetized instantly experiences the same sensations. Any sensation unexpectedly induced in the former, by secretly\par \par Page 89\par \par Sci"enVifcally Explained and Exposed. 89 twitching his hair, pinching his body, or pricking it with a needle or pin, and when this is done in a manner and form which preclude the possibility of any knowledge of what is done, on the part of the latter,-any sensations, we say, even thus induced in the magnetizer, will be instantly reproduced in the person magnetized, each individual, in almost all instances, being affected in the same part of the physical system. A gentleman of our acquaintance, to remove all d#oubt from his own mind in regard to the question of collusion, called a magnetizer aside, and while speaking to him, put a vial of hartshorn to his nose, the vial having just before been sent for from a distance: "Do take that from my nose," instantly exclaimed the subject who was in a magnetic state. The world is full of facts of a precisely similar nature wherever the mesmeric phenomena have been witnessed. The law which obtains in these circumstances seems to be this. This mysterious power acts with su$ch force upon the sensitivity of the individual under its influence (the person magnetized), that it can, for the time, be affected but through this one power. Any feeling or sensation induced in the magnetizer acts upon this power, and through it upon the sensitivity of the person magnetized, reproducing there the same feelings which had previously been induced in the magnetizer.\par \par Page 90\par \par 90 Phenomena of Spiritualism (2.) In a similar manner, the thoughts of the magnetizer are reprod%uced in the mind of the individual magnetized, especially when the former wills it. This holds true, not only in regard to common conceptions, but equally of all acts of the imagination. A very intelligent and pious lady, a member of the Baptist church in Poughkeepsie, N. Y., while upon her death-bed, made the following statement to her pastor, from whom we received the same: "When you come to investigate the facts of mesmerism," she remarked, "you will find this to be true, that the clairvoyant, when in &mesmeric communication with you, can speak your thoughts. I was once present when A. J. Davis, then a lad, was in this state, and was requested to touch his forehead with my own. I did so, and found that he would instantly speak out any thought that came into my mind." A scientific gentleman from the interior of New England, while in the city of New York, some years ago, called upon, and was put into mesmeric communication with, a clairvoyant whom he had never seen before. The latter mentally accompanied 'the former to his (the inquirer's) father's residence, describing the facts of the journey, the external and internal appearance of the house and the surrounding scenery just in accordance with his recollections and conceptions at the time. He then imagined a\par \par Page 91\par \par Scientzifcally Explained and Exposed. g I meeting-house standing before the front door of that residence (no such object existing), and asked the clairvoyant, "What do you see now?" "A meeting-house," was the answer. The( object was then described in exact accordance with the image pre-existing in the inquirer's mind, both in regard to location, form, size, colour, etc. (3.) A control equally perfect can the magnetizer exercise over the mnzscular system of the individual in a magnetic state. By simply willing it, with no external motions whatever, the latter can render the whole body, or any given member of the same, perfectly stiff and motionless, and hold it in any given position for any given length of time. This power) often continues for a period subsequent to the time when the subject has come out of a mesmeric state. Take as an illustration and confirmation of this statement, the following additional extract from the letter of J. M. Brooke, Esq.: The power which I acquired by putting him to sleep remained after he woke, and was increased by its exercise. If not exerted for several days, it decreased, sometimes rendering it necessary to repeat the passes, and again put him to sleep. While awake, and under my influenc*e, I made many experiments, such as arresting his arm when raising food to his mouth, or fixing him motionless in the attitude of drinking. On one occasion I willed that he should continue pouring tea into a\par \par Page 92\par \par 92 Phenomena oJ Spiritualism cup already filled, which he did, notwithstanding the exclamations of those who were scalded in the operation. These influences were exerted without a word or change of position on my part." (4.) Hence I remark, in the last place, that the ent+ire mental and physical activity of the magnetized is, in many instances, under the complete control of the magnetizer, while the mesmeric relation between them continues-a relation which, as we have seen, often continues for a period, longer or shorter, after the subject has come out of a mesmeric sleep. The wildest imaginings of the latter are thus reproduced in the mind of the former, the objects of those imaginings appearing as objects of real external perception. The magnetizer puts his handkerchief,, for example, into the hands of his magnetic subject, and it becomes, to that subject, a flower of surpassing beauty, a kitten, lap-dog, an infant, or a serpent, just as the magnetizer secretly wills. Mr. Brooke says still further of his subject: "He remembered or forgot what he saw when clairvoyant, as I willed, of which I satisfied myself by experiment. All his senses were under control, so completely indeed, that had I willed him to stop breathing I believe that he would." A magnetizer agreed with a fr-iend of ours, a gentleman of the most unquestionable veracity, to induce his magnetic subject to sing, she being a\par \par Page 93\par \par Scientifically Explained and Exposed. 93 beautiful singer, and to stop the singing the instant our friend raised his finger. As the singing pro ceeded, and while the singer was uttering a long note, our friend raised his finger, and the voice instantly ceased, with that note half finished. The magnetizer willed the singing to proceed again, and that note, a thing. impossible to a person in a normal condition, was finished, and with it the remainder of the stanza. This was done while the subject was deeply blindfolded, and the magnetizer stood several feet from her, with his eyes fixed intently upon our friend, waiting for the raising of his finger. No collusion therefore was possible. Facts of the most authentic character, and bearing with equal force upon the same conclusion, might be multiplied to any extent. These, however, are abundantly sufficient. From all t/he facts above adduced, pertaining to the action of this mysterious power in nature, the following conclusions are undeniable:I. There is in nature a medium of communication between mind and mind, other than that by which communications are had, through the ordinary channels of the senses. 2. Through this same force, one mind may, when the proper conditions are fulfilled, control the action of the mental and physical powers of another mind. 3. The action of this force upon the physical system, and through0 it upon the mind of the mag\par \par Page 94\par \par 94 Phenomena of Spiritualism netized, is as the feelings, thoughts, and purposes of the magnetizer. 4. Through this same power, the mind of the person magnetized, when he happens to be in mesmeric communication (rapport) with any object, however distant, and however removed from the reach of the senses, will have a direct and immediate cognition of the same. 5. The action of this force, when certain conditions are fulfilled, is determined, in many important particulars, by mental states and acts, and accords with the same, and here its nature and relations to mind stand revealed; a fact of fundamental importance, but which seems not, hitherto, to have been distinctly and generally recognised by philosophers. Mesmeric facts have demonstrated the existence of this power in nature, and thereby laid the foundation for the explanation of many facts around us which have, to this time, appeared to be totally inexplicable.\par \par \cf1\f1\fs23\par } 2 we will now advance to a consideration of a peculiar force in nature, a force the existence, properties, and laws of -which philosophers had developed and verified, by ithe most careful and decisive experiments, years prior to the appearance of these so-called spiritmanifestations, and which they had denominated the Odylic Force. This force, which indeed pervades all bodies in nature, has many properties in common with electricity and magnetism-polarity, and with it the property of attracting and repelli3ng other bodies, for example. At the same time, it differs from these forces in particulars equally fundamental, being, for example, undeniably transmissible through magnetic and electric non-conductors. The physical organisms of individuals of peculiar physical temperaments, become, in some instances, in certain localities, permanently and very strongly charged with this force. The following may be enumerated, as among the\par \par Page 96\par \par 96 Phenomena of Spiritualism more important phenomen4a which characterize its developments under such circumstances. I. It acts upon other objects, and is reacted upon by them, as a very strong attractive and repulsive power; objects, in many instances, even without visible contact, being drawn towards or driven from such individuals, and in other particulars acted upon in a very singular and unaccountable manner. 2. Upon the walls, floor, and ceiling of rooms occupied by such individuals, rapping sounds, very much like those produced by striking against su5ch objects with the knuckles, or with a mallet, are not unfrequently heard; such phenomena being also occasionally attended with a sensible jarring of surrounding objects, and sometimes with rumbling sounds, resembling the roaring of distant thunder. 3. The physical systems of such individuals are very powerfully affected, so powerfully as, in many instances, to derange totally the action of the mental powers. 4. In the mental developments thus induced, we have, without exception, all the mesmeric and cla6irvoyant phenomena, as above presented. 5. This force, when developed in the human organism, has generally a special location in some of the nerve centres. When such centre is not immediately connected with the brain, then the action of this force, like that of magnetism, is simply that of a repulsive\par \par Page 97\par \par Scienlifically Explained and Exposed. 97 and attractive power, without the characteristics of intelligence. When that centre is the brain, then the direction of the action of th7is power bears, in many important particulars, the characteristics of intelligence, the action of the force, in such cases, being not only in accordance with, but evidently directed by, mental states. In illustration of the above statements, and in verification of the same, we will now present a few well-authenticated facts. We cite only such facts as have a direct and immediate bearing upon our present inquiries. Those who would understand the science of the Odylic Force, are referred to the fundamental 8works upon the subject which are now before the public. With facts which really and truly indicate the existence and action of such a force in nature, so far especially as its attractive and repulsive properties are concerned, almost every one is, no doubt, familiar, though these facts, as generally witnessed, having nothing of a startling character about them, have, for the most part, escaped any special notice. Who has not witnessed, for example, in passing his hand over the head of another, the evidenc9e of an attraction between the hand and the hair upon the head of such individual, an attraction sufficient to disarrange the hair, and cause the ends of it to rise from the head? Such facts 7\par \par Page 98\par \par 98 Phenomena of Spiritualism clearly indicate the existence of the attractive force of which we are speaking. Some months since, as we called upon an aged clergyman who was just recovering from sickness, he related to us a somewhat interesting fact which had just occurred in his own exp:erience. While engaged, a day or two previous, in adjusting some papers for the purpose of putting them on file, on withdrawing his hand from the paper which he had placed upon the top of others, that object followed his hand, being evidently attracted by it. After repeated attempts, he found it impossible to adjust that paper, because it would follow his hand when he would withdraw it. His attention being thus attracted, he was led to make some special experiments. On placing the ends of his fingers upon; the paper, and raising them up, the object adhered to them, and remained, for some time, suspended, just as a needle and other objects are raised and suspended by the magnet. On trial, he found that no such attraction existed, at the time, between his hand and any other paper before him, for the obvious reason that this attractive force, the presence of which is here undeniably evinced, was not thus relatively developed between his hand and any other paper, as between it and this one. We have only to supach other, the table would be spontaneously lifted from the floor, and, for a time, held, as by an invisible power, suspended in the atmosphere. If the same force was developed at the time, in some object near, but with opposite polarity, then the table would be drawn towards such object, whirled over, and thrown, it might be, with much violence upon the floor. Thus alternately attracted by some objects, and repelled by others, it would now be driven forcibly against some individuals, and fly from others ?with seeming terror, and tumbled strangely about the room, till\par \par Page 100\par \par Ioo PRhelzomena of Spiizitalism all present were convinced that it must be bewitched, while all these terrifying phenomena are the exclusive result of the natural and necessary action of a peculiar force existing in nature all around us, a force which, like electricity in a thunderstorm, happens, at this time, to be developed with special power, in this particular locality, and in connexion with the objects refe@rred to, and when these nzow strange and unaccountable phenomena lose all their power to astonish and to terrify, as soon as the existence and properties of the force from which they result come to be recognised and understood. A lady attempts to spread out upon a table a silk dress, for the purpose of ironing it. The article adheres to her hand, winding all around it, so that she finds it very difficult or impossible to adjust the article so as to accomplish her object. We state a case which actually occAurred in our own family, some years since. Another individual adjusts the same article without any difficulty, no such attraction appearing between her hands and the object referred to. In the case of the first individual, this force happened to be, at the time, developed in such relations between her hands and the object, the dress, as to occasion the singular phenomena under consideration. Such facts, which are of almost every-day occurrence in the world around us, render manifest the exist\par \par PBage 101\par \par Scienfzicdally Explained and Exposed. ioi ence, in the human organism, and in external nature, of the force of which we are speaking, and when wisely considered, prepare us to look with scientific scrutiny, and with less wonder, incredulity, and scepticism, upon authentic cases in which this same power is developed in the organism of individuals to such a degree as to produce the phenomena which astonish mankind. To a few of these cases, all of which, we believe, have all the marks of cCredibility that we can, with any show of reason, demand, very special attention is now invited. The first case that we adduce is that of Angelique Cottin, of which we have two well-authenticated accounts, one of which is given by Catherine Crowe, in the " Night-side of Nature," and the other in the "Courier des Etats Unis," of Paris. Both of these accounts are combined in the following extract from "Rogers' Philosophy of Mysterious Rappings," to which we are indebted for other important facts hereafter toD be cited. "Angelique Cottin was a native of La Perriere, aged fourteen, when, on the I5th of January, I846, at eight o'clock in the evening, while weaving silk gloves at an oaken frame, in company with other girls, the frame began to jerk, and they could not by any efforts keep it steady. It seemed as if it were alive; and, becoming alarmed, they called in the neighbours, who would not believe them, but\par \par Page 102\par \par I02 PhenomJena of Spiritualism desired them to sit down and go on with Etheir work. Being timid, they went one by one, and the frame remained still till Angelique approached, when it recommenced its movements, while she was also attracted by the frame. Thinking she was bewitched or possessed, her parents took her to the presbytery, that the spirit might be exorcised. The curate, however, being a sensible man, refused to do it, but set himself, on the contrary, to observe the phenomenon; and, being perfectly satisfied of the fact, he bade them take her to a physician. "MeanwhiFle, the intensity of the influence, whatever it was, augmented; not only articles made of oak, but all sorts of things, were acted upon by it, and reacted upon her; while persons who were near her, even without contact, frequently felt sudden shocks. The effects, which were diminished when she was on a carpet or a waxed cloth, were most remarkable when she was on the bare earth. They sometimes entirely ceased for three days, and then recommenced. Metals were not affected. Anything touching her apron or drGess would fly off, although a person held it; and Monsieur Herbert, while seated on a heavy tub or trough, was raised up with it. In short, the only place she could repose on was a stone covered with cork; they also kept her still by isolating her. When she was fatigued, the effects diminished.\par \par Page 103\par \par Scientzifcally Explained and Exposed. I03 A needle, suspended horizontally, oscillated rapidly with the motion of her arm, without contact; or remained fixed while deviating from the Hmagnetic direction. Great numbers of enlightened medical and scientific men witnessed these phenomena, and investigated them with every precaution to prevent imposition. She was often hurt by the violent involuntary movements she was thrown into, and was evidently afflicted by chorea,"* or St. Vitus' dance. The French paper mentions the circumstance that, while Angelique was at work in the factory, "the cylinder which was turning was suddenly thrown at a considerable distance without any visible cause; thIat this was repeated several times; that all the young girls in the factory, terrified, fled from the factory, ran to the curate to have him exorcise the young girl, believing she had a devil." After the priest had consigned her to the physician's care, the Courier des Etats Unis goes on to say: "The physician, with the father and mother, brought Angelique to Paris. M. Arago received her, and took her to the observatory, and in the presence of MM. Laugier and Goujon made the following observations, which Jwere reported to the Paris Academy of Sciences. "I. It is the left side of the body which appears * See " Night-side of Nature."\par \par Page 104\par \par 104 Phenomena of Spiriztalism to acquire this sometimes attractive, but more frequently repulsive, property. A sheet of paper, a pen, or any other light body, being placed upon a table, if the young girl approaches her left hand, even before she touches it, the object is driven to a distance, as by a gust of wind. The table itself is thrown the momKent it is touched by her hand, or even by a thread which she may hold in it. "2. This causes instantaneously a strong commotion in her side, which draws her towards the table; but it is in the region of the pelvis that this singular repulsive force appears to concentrate itself. " 3. As had been observed the first day, if she attempted to sit, the seat was thrown far from her, with such force that any person occupying it was carried away with it. "4. One day a chest, upon which three men were seated, was Lmoved in the same manner. Another day, although the chair was held by two very strong men, it was broken between their hands. "5. These phenomena are not produced in a continued manner. They manifest themselves in a greater or less degree, and from time to time during the day; but they show themselves in their intensity in the evening, from seven to nine o'clock.\par \par Page 105\par \par Sciezntically Explainzed and Exposed. 1o5 "6. Then the girl is obliged to continue standing, and is in great agitMation. "7. She can touch no object without breaking it or throwing it upon the ground. " 8. All the articles of furniture which her garments touch are displaced and overthrown. "9. At that moment many persons have felt, by coming in contact with her, a true electrical shock. " o. During the entire duration of the paroxysms, the left side of the body is warmer than the right side. " I. It is affected by jerks, unusual movements, and a kind of trembling, which seems to communicate itself to the hand which tNouches it. " I2. This young person presents, moreover, a peculiar sensibility to the action of the magnet. "When she approaches the north pole of the magnet she feels a violent shock, while the south pole produces no effect; so that if the experimenter changes the poles, but without her knowledge, she always discovers it by the difference of sensations which she experiences. "13. M. Arago wished to see if the approach of this young girl would cause a deviation of the needle of the compass. The diviation wOhich had been foretold was not produced. The general health of Angelique Cottin is very good. The extraordinary movements, however, and the paroxysms observed\par \par Page 106\par \par 0o6 Phenomena of Spiritualism every evening, resemble what one observes in some nervous maladies. " The great fact demonstrated in this case, is, "That, under peculiar conditions, the human organism gives forth a physical power which, without visible instruments, lifts heavy bodies, attracts or repels them, according tPo a law of polarity,-overturns them, and produces the phenomena of sound." The case which we next cite is so well authenticated, as to remove all reasonable doubt, to say the least, of its actual occurrence. The facts occurred in the family of Mr. Joseph Barron, of Woodbridge, New Jersey, in the year 1834. We give the account as published, at the time, in the Newark Daily Advertiser. "The first sounds were those of a loud thumping, apparently against the side of a house, which commenced one evening when tQhe family had retired, and continued at short intervals until daylight, when it ceased. " The next evening it commenced at nightfall, when it was ascertained to be mysteriously connected with the movements of a servant girl in the family,-a white girl, about fourteen years of age. While passing a window on the stairs, for example, a sudden jar, accompanied with an explosive sound, broke a pane of glass, the girl at the same time being seized with a violent spasm. This, of course, very\par \par Page 107\Rpar \par Scietzzfically Explaized and Exposed. Io7 much alarmed her; and the physician, Dr. Drake, was sent for, came, and bled her. The bleeding, however, produced no apparent effect. The noise still continued, as before, at intervals, wherever the girl went, each sound producing more or less of a spasm; and the physician, with all the family, remained up during the night. At daylight the thumping ceased again. In the evening the same thing was'repeated, commencing a little earlier than before; land soS every evening since, continuing each night until morning, and commencing each night a little earlier than before, until yesterday, when the thumping began about twelve o'clock at noon. The circumstances were soon generally spread through the neighbourhood, and have produced so much excitement that the house has been filled and surrounded from sunrise to sunset for nearly a week. Every imaginable means have been resorted to, in order to unravel the phenomenon. At one time the girl would be removed from onTe apartment to another, but without effect. Wherever she was placed, at certain intervals the thumping noise would be heard in the room. She was taken to a neighbouring house. The same result followed. When carried out of doors, however, no noise is heard. Dr. Drake, who has been constant in his attendance during the whole period, occasionally aided by other scientific observers, was with us last evening for two hours, when we were\par \par Page 108\par \par Io8 PhenomoZelna of Spriltuaismz politely aUllowed a variety of experiments with the girl, in addition to those heretofore tried, to satisfy ourselves that there is no imposition in the case, and, if possible, to discover the secret agent of the mystery. The girl was in an upper room, with a part of the family, when we reached the house. The noise then resembled that which would be produced by a person violently thumping the upper floor with the head of an axe five or six times in succession, jarring the house, ceasing a few minutes and then resumiVng as before. We were soon introduced into the apartment, and permitted to observe for ourselves. The girl appeared to be in perfect health, cheerful and free from the spasms felt at first, and entirely relieved from everything like the fear or apprehension which she manifested for some days. The invisible noise, however, continued to occur as before, though somewhat diminished in frequency, while we were in the room. In order to ascertain more satisfactorily that she did not produce it voluntarily, amongW other experiments we placed her on a chair on a blanket in the centre of the room, bandaged the chair with a cloth, fastening her feet on the front round, and confining her hands together on her lap. No change, however, was produced. The thumping continued as before, except that it was not quite so loud; the noise resembling that which would be produced by stamping on the floor with a heavy heel;\par \par Page 109\par \par Scientifcally Explained and Exposed. log yet she did not move a limb or muscleX, that we could discover. She remained in this position long enough to satisfy all in the room that the girl exercised, voluntarily, no sort of agency in producing the noise. It was observed that the noise became greater the farther she was removed from any other person. We placed her in the doorway of a closet in the room, the door being ajar to allow her to stand in the passage. In less than one minute the door flew open as if violently struck with a mallet, accompanied by precisely such a noise as suchY a thump would produce. This was repeated several times, with the same effect. In short, in whatever position she was placed, whether in or out of the room, similar results, varied a little perhaps by circumstances, were produced. There is certainly no deception in the case.... The noise was heard at least one hundred yards from the house." In this case also, as well as in those previously cited, there is no ground for the least suspicion of the action of any other than an exclusively physical cause. " InZ the year I835, a suit was brought before the sheriff of Edinburgh, Scotland, for the recovery of damages suffered in a certain house owned by Mr. Webster. Captain Molesworth was the defendant at the trial.* The following facts were developed: Mr. * See " Night-side of Nature," p. 400.\par \par Page 110\par \par I I Phenonmena of Spirilualism Molesworth had seriously damaged the house, both as to substance and reputation, " I. By sundry holes which he cut in the walls, tearing up of the floors, etc., [to discover the cause of certain noises which tormented himself and family. "2. By the bad name he had given the house, stating that it was haunted. Witnesses for the defendant were sheriff's officers, justices of the peace, and officers of the regiment quartered near by; all of whom had been at the said house sundry times to aid Captain M. detect the invisible cause of so much disturbance." The important facts bearing upon our subject were the following: ". The disturbance consisted in certain noises, su\ch as knockings, pounding, scratching sounds, rustlings in different parts of a particular room,sometimes, however, in other parts of the house. "2. Certain boards of the floor would seem to be at times most infected with the noises. Then certain points in the walls (at which Mr. M. would discharge his gun, or cut into with an axe, all to no purpose, however). " 3. The bed whereon a young girl, aged thirteen years, had been confined by disease, would very often be raised above the floor, as if a sudden fo]rce was applied beneath it; which would greatly alarm her\par \par Page 111\par \par Scientifcally Explained and Exposed. I i and the whole family, and cause the greatest perplexity. "4. This force was soon discovered to be in some strange way connected with this invalid. " 5. The concussions which it often produced on the walls would cause them visibly to tremble. "6. Wherever the young invalid was moved, this force accompanied her." How perfectly similar the above occurrences are to those which happ^ened in the family of Rev. Dr. Phelps,' of Stamford, Ct., occurrences which consisted of rapping sounds, moving of tables, etc., and which commenced March io, I850. Of these singular events th tr m amn mn th the Doctor makes, among many others, the following statements:"The phenomena consisted in the moving of articles of furniture in a manner that could not be accounted for. Knives, forks, spoons, nails, blocks of wood, etc., were thrown in different directions about the house. They were seen to move fro_m places and in directions which made it certain that no visible power existed by which the motion could be produced. For days and weeks together, I watched these strange movements with all the care and caution and close attention which I could bestow. I witnessed them hundreds and hundreds of times, * Dr. Phelps, we would say, is personally well known to us, and related to us the leading facts, as they occurred in his house.\par \par Page 112\par \par I I 2 Phzeomena of Spiritualism and I know that i`n hundreds of instances they took place when there was no visible power by which the motion could have been produced. Scores of persons, of the first standing in the community, whose education, general intelligence, candour, veracity, and sound judgment none will question, were requested to witness the phenomena, and, if possible, help us to a solution of the mystery. But as yet no solution has been obtained. The idea that the whole was a'trick of the children,'-an idea which some of the papers have endeaavoured, with great zeal, to promulgate,-is to everyone who is acquainted with the facts as stupid as it is false and injurious. The statement, too, which some of the papers have reiterated so often, that'the mystery was found out,' is, I regret to say, untrue. With the most thorough investigation which I have been able to bestow upon it, aided by gentlemen of the best talents, intelligence, and sound judgment, in this and in many neighbouring towns, the cause of these strange phenomena remains yet undiscobvered." A writer in the New Haven Journal and Courier relates the following facts, of which he was an eyewitness. "While we were there," says he, "the contents of the pantry were emptied into the kitchen, and bags of salt, tin ware, and heavier culinary articles, were thrown in a promiscuous heap upon the floor, with a\par \par Page 113\par \par Sczentifcally Explained and Exposed. I 13 loud and startling noise. Loaves of delicious cake were scattered about the house. The large knocker of the outside cdoor would thunder its fearful tones through the loud-resounding hall, unmindful of the vain but rigid scrutiny to which it was subjected by incredulous and curious men. Chairs would deliberately move across the room, unimpelled by any visible agency. Heavy marble-top tables would poise themselves upon two legs, and then fall with their contents to the floor, no human being within six feet of them." According to the statements of Dr. Phelps, the following are some of the circumstances attending these manidfestations:-" f. They were most violent when the whole family were together," "less frequent and feebler when but one of the two children (belonging to Mrs. Phelps, she being the Doctor's second wife) were in the house," and "more frequent in connexion with a lad (one of the above children) of about eleven" years of age. "2. These children had been frequently mesmerized into the trance and clairvoyant state by their father," and one was subject to "spontaneous trance, and was found, at one time, in the baern, in a cataleptic state." 3. "When these children, with their mother, removed to Pennsylvania, the phenomena did not follow them." No facts can more clearly indicate the presence and action of an invisible, but purely physical, cause-a 8\par \par Page 114\par \par I I4 Phenomena of Spiritualism cause connected with the organism of particular individuals-than these. The following letter, which has been kindly furnished us by Rev. E. N. Kirk, will be read with interest, and the facts stated will not bfe doubted by our readers:"REV. A. MAHAN: "Dear Brother,-By your request, I commit to paper the following narrative:"In the course of my residence in Albany, as pastor of the Fourth Presbyterian Church, somewhere about the year 1834 (I have no means at present of recalling the precise year), I was witness to phenomena at that time totally beyond the sphere of all former experience, and, by me, utterly inexplicable. "I had been preaching three times on a Sunday, and was lying on the sofa in my house, at abogut ten o'clock, when a gentleman entered the parlour in a highly excited state of mind. He spoke very hurriedly, saying,'A young woman is possessed of the devil, and wishes you to come and pray with her.' Without waiting for further explanations, I hastened to follow him. On entering the house I saw a girl of about twenty years of age, lying quietly on a large bed, surrounded by a few persons. They described her as seeing frightful spirits, who threat\par \par Page 115\par \par Sciezzztf/caly Explaizehd aizd Exposed, I 5 ened to carry her off; and their approaches to her were always indicated to the spectators by a convulsive action of her whole frame, an earnest entreaty to be saved from them, and a peculiarly sudden, sharp knocking. I at once suspected some collusion, and made as thorough an examination of the premises as I could; but nothing appeared which could furnish any explanation of the sounds they described. I then treated her as I would any other person in sickness calling for the counsel anid prayers of a clergyman. At about midnight I concluded that my presence was no longer needed, and that my curiosity was not to be gratified by witnessing anything marvellous. I accordingly went to the bed and leaned upon the high footboard (the bedstead being of the French pattern). As I looked earnestly into her face, she suddenly started from her reclining posture, screaming and staring wildly; and, at the same instant, three distinct, sharp raps, as if made with the knuckles of the fist, upon the veryj board on which I was leaning, startled me. I examined if her feet were touching the board; or if any visible connexion existed between the board and the floor, except that of the bedposts. Nothing of the kind was visible. I then requested her friends to lay the bed on the floor on the opposite side of the room, and furnish me a lamp, that I might go into the room beneath, and watch the floor (for the room was directly over the\par \par Page 116\par \par II 6 Phenomena of Spiritualisin cellar). After kwatching there for half an hour, the rappings were repeated, but with no visible cause. I then left the house. On the next day, as I was informed, President Nott, of Union College, went to see the girl; but no knockings occurred after I saw her. "When this case occurred, I remember a gentleman stating that something similar had been witnessed in Poughkeepsie, many years ago, of which I now speak, only to put you on the track of inquiry, if you wish to accumulate evidence of these phenomena having occurredl long before the present day. "Wishing you Divine guidance, and great success in rescuing our fellow men from hurtful delusions, "I remain, cordially yours, "EDW. N. KIRK. "BOSTON, Yune 26, 855." Similar facts occurred in the family of Cotton Mather, in the case of some children whom he had taken under his care, in consequence of their being supposed to have been bewitched. These children would repeat the secret thoughts of those who came into communication with them. Even when passages from the Hebrew orm Greek Scriptures were read to them, they would give the correct interpretation, that is, the meaning which the reader attached\par \par Page 117\par \par Sciezitificazly Explained and Exposed. I 17 to said passages. Where passages were read in the Indian language, however-a language of course not understood by the reader-the interpretation could not be given. Any thought in the inquirer's mind was instantly reproduced in that of the child, precisely in accordance with what occurs in the mesmeric relantions. Cases of this kind were commonly accompanied with physical manifestations in accordance with those which we have above noticed. Our fathers were as familiar with the rapping sounds, the movement of articles of furniture, etc., as we are. They, in their ignorance, attributed these manifestations to satanic agency. We, in our wisdom, have attributed them to the interposition of departed spirits. However mysterious the facts above cited may appear, the following conclusions pertaining to them are too omanifest to be denied, to wit: I. The cause of these strange phenomena is exclusively mundane and physical. Nothing can be more unphilosophical than to attribute such phenomena to the interposition of disembodied spirits. 2. This power, when developed in the human system in connexion with the brain, as its nerve centre, accords in its action, in certain respects, with the mental states of such individuals, and is determined in its action by such states. 3. When other individuals come into certain relationps to such persons, the mental\par \par Page 118\par \par I 18 Phenomzena of SpirztualZism states of the former are, in many instances, by means of this force, reproduced in the minds of the latter, and this precisely in accordance with what occurs in the mesmeric relations. 4. Individuals under the influence of this same force often present all the peculiar perceptions and other phenomena which characterize what is called independent clairvoyance. They have perceptions by other means than the organs oqf sense, and of'objects located totally beyond the reach of the senses. 5. With the terrible mental and physical effects induced in such individuals by this force, it operates in their physical systems as a very strong polar force, attracting and repelling other bodies in accordance with the peculiar phenomena of electricity and magnetism. 6. Other bodies in contact with such persons, or in their immediate vicinity, often become charged with the same force, so as to be strongly attracted towards, or repelrled from, each other. The force which produces these effects is called the Odylic, or Odic, and sometimes the Psychic, Force. To us, the name is of no account. The reality and character of the force itself is what we are concerned about. Its properties have been most carefully investigated by such philosophers as Richenbach, Metteuccyi, Thelorier, Lafontaine, and Ashburner, in Europe, and the validity of their experiments has been indorsed by the highest authorities of both continents.\par \par Page 119s\par \par Scienzifica/y Explained and Exposed. I I9 This force, we would now remark, may be, and is everywhere being, developed by means voluntarily resorted to by individuals for the purpose of ascertaining its character. Of cases of this kind, cases which are constantly occurring in all spirit-circles, we would invite special attention to the following. PHYSICAL MANIFESTATIONS. As an example of the physical manifestations, we will adduce the following case, which is so well attested as to remove from tevery candid mind all rational doubt in regard to its actual occurrence. Among the signers of this document, which originally appeared in the Springfield Repuzblican, we have the names of such men as Professor Wells of the Cambridge Laboratory, and other individuals of such character for intelligence and integrity as to demand the credence of the public. The document is entitled, " The modern wonder-a manifesto." "The undersigned, from a sense of justice to the parties referred to, very cordially bear tesutimony to the occurrence of the following facts, which we severally witnessed at the house of Rufus Elmer, in Springfield, on the evening of the fifth of April:" I. The table was moved in every possible direction, and with great force, when we could not perceive any cause of motion. "2. It (the table) was forced against each one of\par \par Page 120\par \par 120 Phenomena of Spiritualism us so powerfully as to remove us from our positions, together with the chairs we occupied,-in all, several feet. "3v. Mr. Wells and Mr. Edwards took hold of the table in such a manner as to exert their strength to the best advantage; but found the invisible power, exercised in the opposite direction, to be quite equal to their utmost efforts. "4.. In two instances, at least, while the hands of all the members of the circle were placed on the top of the table, and while no visible power was employed to raise the table, or otherwise move it from its position, it was seen to rise clear of the floor, and to float in the atwmosphere for several seconds, as if sustained by a denser medium than the air. "5. Mr. Wells seated himself on the table, which was rocked to and fro with great violence; and at length it poised itself on two legs, and remained in this position for some thirty seconds, when no other person was in contact wite th e table. " 6. Three persons, Messrs. Wells, Bliss, and Edwards, assumed positions on the table at the same time, and while thus seated, the table was moved in various directions. " 7. Occasionallyx we were made conscious of the occurrence of a powerful shock, which produced a vibratory motion of the floor of the apartment. It seemed like the motion occasioned by distant\par \par Page 121\par \par Scienlifcally Explained and Exposec. 12 thunder, or the firing of ordnance far away,causing the tables, chairs, and other inanimate objects, and all of us, to tremble in such a manner that the effect was both seen and felt. "8. In the whole exhibition, which was far more diversified than the foregoing yspecification would indicate, we were constrained to admit that there was an almost constant manifestation of some intelligence which seemed, at least, to be independent of the circle. "9. In conclusion, we may observe that D. D. Hume, the medium, frequently urged us to hold his hands and feet. During these occurrences the room was well lighted, the lamp was frequently placed on and under the table, and every possible opportunity was afforded us for the closest inspection, and we submit this one emphatic zdeclaration: We know that we are not imposed zpon nor deceived. DAVID A. WELLS, WM. BRYANT, B. K. BLISS, WM. EDWARDS." To present the whole subject at one view, we now adduce the following extract from "Rogers' Philosophy of the Mysterious Rappings." The authority by which the occurrence of the facts stated is verified, is of such a character as to place those facts out of the circle of rational doubt. " The following, also, were developed at the house of Rev. Dr. Griswold, New York. Among the\par \par {Page 122\par \par 122 Phenomena of Spiritualismz persons present were Mr. J. F. Cooper, George Bancroft, Rev. Dr. Haws, Dr. J. W. Francis, Dr. Marcy, Mr. N. P. Willis, William Bryant, Mr. Bigelow of the Evenizng Post Mr. R. 13. Kimball, Mr. H. Tuckerman, and General Lymano "The mediums present were the members of the Fox family. " Only Mr. Cooper, Dr. Francis, and Mr. Tuckerman, seemed to come into close rapport with the psychological and nerve-centres of the mediums. The others, according to the accoun|t, could develop few or no intelligent characteristics, and could obtain a development of the physical force alone;-thus giving us a plain hint of the distinction we are to observe between the physical phenomena and the psychological characteristics which frequently accompany them. "The physical force stands alone as a physical force. It bears no characteristics in its action but that of itself, unless some other is made to impress its characteristics upon it, as the intelligent will do in the movement of} the arm. But the physical force may move the arm without intelligence, as in spasms, etc. "The following peculiar physical phenomena were developed during the evening:"'One little peculiarity, hitherto unremarked,* * Taken from Willis' Homet 7ournal.\par \par Page 123\par \par Scientifically Explaiened and ExpIosed. 123 came to our notice. The questioner's seat (to give him access to paper and pencil) was on one side of the table; and, chancing to occupy the place between him and the ladies (mediums)~, we [Mr. Willis] had accidentally thrown our arm over the back of his chair. Whenever the knockings occurred, we observed that his chair was shaken, though our own intermediate chair and the two standing immediately behind were unmoved. We called attention to it, and it was corroborated by the other gentlemen. "'With such heavy weight in the chair as Mr. Cooper's or Dr. Francis'. it would have taken a blow with a heavy hammer to have produced so much vibration.' The table was not moved, though requested. "An experiment was tried as to what would be the effect with one of the ladies alone, or with two without the third, or with a gentleman and one or two of the ladies. The strongest knockings were on the floor when the widow and her two sisters stood anywhere together. With two of them the knockings were fainter.'We placed ourself between the widow and one of the young ladies,' says Mr. Willis,'and no sounds were produced as a consequence. With one of the mediums alone, there were no phenomena.' "These peculiar characteristics of the conditions\par \par Page 124\par \par I 24 Pzczomeena of Spirifzualism are worthy of careful consideration. We have found several cases where no decided physical phenomena could be evolved without the presence of two persons, both in a palpable abnormal state; and we shall give one case, in a future chapter, where three clairvoyants were required. " All such conditions clearly indicate the physical agency to belong to the physical organism. These characteristics will be considered in a more fitting place. We would simply direct attention to them here. The most important phenomena of this character, however, have not been sufficiently observed to develop their laws. "But to return. An experiment was tried of another kind, in this circle at Dr. Griswold's. Three gentlemen placed themselves on the outside of the door, and three on the inside, and watched it closely, when suddenly it was knocked with great violence, without any visible instrument.'We witnessed this,' says Mr. Willis,'with one hand upon the panels; and what can it be but the exercise of a power beyond anything of which we have hitherto known the laws? That it is subject to human control,' he continues,'seems probable, for it acts at present in a certain obedience to human orders [not of the medium, however], and is most obedient to those who have used it longest.' "Mr. Ripley, of the Tribune, in speaking of the\par \par Page 125\par \par Scienlt cally ExIlained and Exposed. 125 same sitting says:'The ladies were at such a distance from the door as to lend no countenance to the idea that the sounds were produced by any direct communication with them.... Other sounds were made which caused sensible vibrations of the sofa, and apparently coming from a thick hearth-rug before the fireplace, as well as from other quarters of the room.'" Rev. H. Snow, in his work entitled " Spirit Intercourse," gives an apparently well-authenticated case, in which a medium was himself " raised entirely from the floor, and held in a suspended position by the same kind of invisible power." For ourselves, we have no disposition to question such a statement, knowing, as we do, that cases perfectly similar and analogous are attested by evidence which we are compelled to regard as valid. That musical instruments have given forth musical sounds, in these circles, when no persons were touching such instruments, we also freely admit, and admit for the reason that the facts of the case are affirmed by authority which we cannot, with the consciousness of moral integrity, call in question. A very intelligent Christian lady, an utter disbeliever in Spiritualism, for example, told us that in her presence a guitar was once placed in the middle of the room; that when no one was within several feet of it, musical sounds proceeded from it; that when\par \par Page 126\par \par 126 P/enomenaz of Spiriztlalism she extended her hand toward it, it was instantly raised up and attracted to her hand, just as the appropriate objects are drawn towards the magnet when it is placed near them; and that when she laid hold of the instrument, it was, by a force which she could not control, wrested from her hand, just as objects charged with electricity are wrested from our hands when we grasp them. Facts affirmed by such testimony we regard ourselves as bound to admit. Some time prior to the year 1853, Count Agenor De Gasparin organized a circle in Paris for the specific purpose of investigating (by experiments about which there could be no mistake) the phenomena under consideration. A careful record of their experiments after the 20th of September of the year referred to, was kept, and was afterwards published, with discussions of the facts developed, in two volumes. In their varied sessions, to which intelligent visitants had free access, all the physical manifestations known to Spiritualism, together with most of the others, were fully developed. We venture to affirm, that no candid mind can read the facts contained in the work under consideration, without a full conviction that the Odylic or Psychic force in nature is a verified truth in science. Every member of this circle, we must bear in mind, utterly repudiated the deductions of spiritualists. The object of the author in publishing his work, which is entitled " Science against\par \par Page 127\par \par Scientifcally Explained and Exposed. 127 Modern Spiritualism," is to disprove the doctrines of that system. "Thus the fact," he says, "is established. Multiplied experiments, various irresistible proofs, mutually supporting each other, give to fluid action an entire certainty."... "It is not our fault if the results have been more and more conclusive, if they have reciprocally confirmed each other, if they have finally taken on the form, and acquired the character, of perfect evidence. To study, to compare, to begin, and begin again, to exclude, in short, everything that remained in any degree contestable-this was our duty. We have tried not to fail therein. I affirm nothing here that I have not verified several times; I have scrupulously abstained from admitting that which appears to me probable, not certain-that which has often, but not always, succeeded." What Gasparin and the advocates of the mundane theory deny, is, not the material facts presented by spiritualists,-these we admit and affirm,-but the deductions they base upon these facts. We now give an extract from a report of a subcommittee of a committee of the London Dialectical Society, a committee of learned men appointed to investigate and report upon these phenomena:-" Of the members of your sub-committee about four-fifths entered upon the investigation wholly sceptical as to the reality of the alleged phenomena, firmly believ\par \par Page 128\par \par 128 Phenomena of Spiriltalisml ing them to be the result of imposture, or delusion, or of involuntary muscular action. It was only by irresistible evidence, under conditions that precluded the possibility of either of these solutions, and after trial and test many times repeated, that the most sceptical of your sub-committee were slowly and reluctantly convinced that the phenomena exhibited in the course of their experiments were veritable facts. "The result of their long-continued and carefullyconducted experiments, after trial by every detective test they could devise, has been to establish conclusively:"First: That under certain bodily or mental conditions of one or more of the persons present, a force is exhibited sufficient to set in motion heavy substances, without the employment of any muscular force, without contact or material connexion of any kind between such substances and the body of any person present. " Second: That this force can cause sounds to proceed, distinctly audible to all present, from solid substances not in contact with, nor having any visible connexion with, the body of any present; which sounds are proved to proceed from substances by the vibrations which are distinctly felt when they are touched. "Third: That this force is frequently directed by intelligence.\par \par Page 129\par \par Scien/tfically Explained and Exposed. 129 "At thirty-four out of forty meetings of your committee some of these phenomena occurred. "A description of one experiment, and the manner of conducting it, will best show the care and caution with which your committee have pursued their investigations. "So long as there was contact, or even the possibility of contact, by the hands or feet, or even by the clothes, of any person present in the room, with the substance moved or sounded, there could be no perfect assurance that the motions and sounds were not produced by the person so in contact. The following experiment was therefore tried: "On one occasion, when eleven members of your sub-committee had been sitting round one of the dining-tables above described, for forty minutes, and various motions and sounds had occurred, they, by way of test, turned the backs of their chairs to the table, at about nine inches from it. They all knelt upon their chairs, placing their arms upon the backs thereof. In this position, their feet were of course turned away from the table, and by no possibility could be placed under it, or touch the floor. The hands of each person were extended over the table at about four inches from the surface. Contact, therefore, with any part of the table could not take place without detection. "In less than a minute the table, untouched, moved 9\par \par Page 130\par \par 130 Phenomena of Szirituzalism four times; at first about five inches to one side, then about twelve inches to the opposite side, and then, in like manner, four inches and six inches respectively. "The hands of all present were next placed on the backs of the chairs, and about a foot from the table, which again moved, as before, five times, over spaces varying from four to six inches. Then all the chairs were removed twelve inches from the table, and each person knelt on his chair as before, this time, however, folding his hands behind his back, his body being thus about eighteen inches from the table, and having the back of the chair between him and the table. The table again moved four times, in various directions. "The table was then carefully examined, turned upside down and taken to pieces, but nothing was discovered to account for the phenomena. The experiment was conducted throughout in the full light of gas above the table." As the reader progresses in this treatise, he will meet with similar experiments made in the city of Boston and other parts of the United States-experiments made by men of the highest intelligence and prudence, men who have no faith in Spiritualism, and whose only motive is to know facts as they are. If anything can be discovered by experiment, and verified by testimony, the existence of the Odylic, Odic, or Psychic Force in nature, a force possessed of the\par \par Page 131\par \par Scientifically Explained and Exposed. 13 I properties attributed to it, is a verified truth of science. THE ODLYIC FORCE IDENTICAL WITH THAT WHICH IS THE IMMEDIATE CAUSE OF TIE SPIRITMANIFESTATIONS. We now enter upon a very important department of our investigations. Spiritualists themselves admit, as we have already said, that spirits do not cause these manifestations directly, but mediately, that is, through the instrumentality of a certain force of some kind pre-existing in nature, a force which they have learned to control. The agency of the spirits is manifest, if at all, not in the existence or properties of this force, but in the direction of its action. The mere fact that sounds are heard and objects moved in these circles, no one has the folly to adduce as proof of an ab extra spirit-interposition of any kind. Such interposition, on the other hand, is inferred from the accordance of these phenomena with intelligence, and other considerations of a kindred nature. This force, also, spiritualists, as well as others, admit to be exclusively physical in its nature. So far, no difference of opinion, as far as our knowledge extends, exists between them and their opponents. The question which here arises, and to which a specific answer is here demanded, is, What is the nature of this mun\par \par Page 132\par \par 132 Phenolzena no Spiritali'sm dane, physical force which is the immediate cause of these so-called spirit-manifestations? We answer, It is identical with the Odylic Force, which we have above developed. This we argue from the following considerations: I. The relation of these causes to certain specific localities is a very decisive proof, in connexion with other facts, of their absolute identity. In Boston, for example, the centre of the phenomena of witchcraft, and where the odylic phenomena have ever manifested themselves, mediums were developed as soon as the circles were constituted. In Philadelphia, on the other hand, where the odylic phenomena had hardly, if ever, appeared, months elapsed before any of the so-called spirit-manifestations appeared, though the most careful and persevering efforts were made to induce them. It is also known, and published by spiritualists themselves, that individuals who were good mediums in one locality have utterly lost the power by simple change of locality. The origin of' the Rochester Rappings " should not be overlooked in this connexion. All agree that these phenomena first made their appearance in a certain house occupied by Mr. Michael Weekman, of the village of Hydesville, in the town of Arcadia, Wayne county, New York. Of the facts which occurred when he was a resident of the house, we have the following account.\par \par Page 133\par \par Scieilttfca/y Explaieed aznd Exposed. 133 "Mr. V. resided in this house for about eighteen months, and left sometime in the year I847.* Mr. Weekman makes the statement in substance as follows: That one evening, about the time of retiring, he heard a rapping on the outside door, and, what was rather unusual for him, instead of familiarly bidding them'come in,' stepped to the door and opened it. He had no doubt of finding some one who wished to come in, but, to his surprise, found no one there. He went back and proceeded to undress, when, just before getting into bed, he heard another rap at the door, loud and distinct. He stepped to the door quickly and opened it, but, as before, found no one there. He stepped out and looked around, supposing that some one was imposing upon him. He could discover no one, and went back into the house. After a short time he heard the rapping again, and he stepped (it being often repeated) and held on to the latch, so that he might ascertain if anyone had taken that means to annoy him. The rapping was repeated, the door opened instantly, but no one was to be seen I He states that he could feel the jar of the door very plainly when the rapping was heard. As he opened the door, he sprang out and went around the house, but no one was in sight. His family were fearful to have him go out, lest some one intended to harm him. * See "History of the Mysterious Communications with Spirits," Capron and Barron, p. Io.\par \par Page 134\par \par 134 Phenomena of Spiritualism It always remained a mystery to him, and finally, as the rapping did not at that time continue, passed from his mind, except when something of the same nature occurred to revive it." The Weekman family at length left the house, and in December, 1847, the Fox family entered it. In the following March, the mysterious sounds were heard again. "It seemed," they say, "to be in one of the bedrooms, and sounded to them as though some one was knocking on the floor, moving chairs, etc. Four or five members of the family were at home, and they all got up to ascertain the cause of the noise. Every part of the house was searched, yet nothing could be discovered. A perceptible jar was felt by putting the hand on the bedsteads and chairs; a jar was also experienced while standing on the floor. The noise was continued that night as long as anyone was awake in the house. The following evening it was heard as before, and on the evening of the 31st of March the neighbours were called in for the first time." The following is Mrs. Fox's statement of these strange occurrences:" On Friday night we concluded to go to bed early, and not let it disturb us; if it came, we thought we would not mind it, but try and get a good night's rest. My husband was here on all these occasions, heard the noise, and helped search. It was very early\par \par Page 135\par \par Scientzifcally Explained and Exposed. 135 when we went to bed on this night,-hardly dark. We went to bed early because we had been broken so much of our rest that I was almost sick. " My husband had not gone to bed when we first heard the noise on this evening. I had just lain down. It commenced as usual. I knew it from all other noises I had ever heard in the house. The girls, who slept in the other bed in the room, heard the noise, and tried to make a similar noise by snapping their fingers. The youngest girl is about twelve years old; she is the one who made her hand go. As fast as she made the noise with her hands or fingers, the sound was followed up in the room. It did not sound any different at that time, only it made the same number of noises that the girl did. When she stopped, the sound itself stopped for a short time. " The other girl, who is in her fifteenth year, then spoke in sport, and said,'Now do just as I do. Count one, two, three, four,' etc., striking one hand in the other at the same time. The blows which she made were repeated as before. It appeared to answer her by repeating every blow that she made. She only did so once. She then began to be startled; and then I spoke, and said to the noise,' Count ten,' and it made ten strokes or noises. Then I asked the ages of my different children successively, and it gave a number of raps corresponding to the ages of my children.\par \par Page 136\par \par 136 Phenzomena of SpiritZualism "I then asked if it was a human being that was making the noise; and, if it was, to manifest it by the same noise. There was no noise. I then asked if it was a spirit; and, if it was, to manifest it by two sounds. I heard two sounds as soon as the words were spoken." * "These'manifestations' caused great excitement in the village, and many persons called at the house of Mr. Fox to hear the noises. Many questions were asked and answered by raps correctly. Sounds were only made when an affirmative answer was the correct one to a question, or when numbers were to be designated. When the alphabet was called over, there was rapping at particular letters.t Soon the experiment was carried still further, and, by request, entire names and sentences of considerable length were spelled out. A signal for the alphabet was soon understood to be five raps in quick succession. "In a few months after the manifestations were first heard by the Fox family, several of the members removed from Hydesville to Rochester, and resided with a married sister, Mrs. Fish. The sounds were here heard in the presence of Margaretta Fox and Mrs. Fish. They were talked about, and elicited general attention,-got into the newspapers, and were * See Account by D. M. Dewey, Rochester, N. Y. Also, History of the same, by Capron and Barron, p. 14. t See Account by E. E. Lewis, Canandaigua, N. Y.\par \par Page 137\par \par Scienlfically Explained and Exposed. 13 7 immediately speculated upon in all parts of the Union. The third town in which the raps were heard was Auburn, N. Y. Catharine, the youngest daughter of Mr. Fox, visited this place, and the sounds were made at the houses she visited. In Rochester the raps have not been confined to the Fox family. Since the'manifestations' in Auburn, they have been communicated with in Greece, Monroe county, N. Y., in Sennett, Cayuga county, N. Y., in New York city, on Long Island, at Troy, N. Y., at Boston and Springfield, Mass., and a number of other towns and cities." Who can doubt that the immediate cause of these phenomena was a physical one, a cause developed in the physical organisms of those individuals, in consequence of a residence in that particular locality? Equally manifest is the fact that that cause is identical with the Odylic Force, as developed in the cases above cited. How perfectly do the facts above given correspond with those connected with Frederica Hauffe and others; and how manifest is the identity of causation in these cases. 2. The absolute identity of the physical phenomena of these two forces, as physical causes, presents, in their action upon surrounding objects, the most decisive proof of their identity. In both cases the rapping sounds have the same relations to the organism of individuals. The rapping and other sounds\par \par Page 138\par \par 138 Phzenomezna of Spiritualismz are precisely similar in their nature, and are frequently attended with the same jarring of surrounding objects, and each alike is occasionally attended with the same rumbling noises, as of the rolling of distant thunder. The same manifestations of an attractive and repulsive power between the physical organism and surrounding objects, appear in both cases. What facts can reveal an identity of causation, if these do not? We might with the same propriety affirm that each clap of thunder is occasioned by a new and before undeveloped force in nature, and that such phenomenon is proof of the fact, as to refer the two classes of phenomena under consideration to different and opposite causes. 3. A similar identity of effects uzpon the physical orgcanismz, on the one hand, and upon the nmental powers, on the other, argues, with equal absoluteness, the perfect identity of these two causes. " Catalepsy, trance, clairvoyance, and various.involuntary muscular, nervous, and mental activity in mediums," are among the effects enumerated by Mr. Ballou as accompanying the action of this force in connexion with the so-called spirit-manifestations. Precisely similar phenomena mark the action of the Odylic Force, in all cases like those which we have enumerated. Every mental and physical phenomenon which characterizes the manifestations of the one power, is equally characteristic of those of the other.\par \par Page 139\par \par Sciezlifcally Explained and Exposed. 139 Is "speaking, writing, preaching, lecturing, philosophizing, prophesying," etc., attendant on the action of this force, in one instance? They are equally so in the other. The same holds equally true in all other instances. We have no right to reason at all from phenomena to the nature of the substances to whicl they pertain, or to attempt to identify causes by arguing their nature from their peculiar effects if we may not infer the identity of the causes under consideration, from the phenomena which they everywhere exhibit. 4. There is a peculiar effect which individuals often experience on approaching mediums, on the one hand, and those who are under the influence of the Odylic Force, on the other-an effect which renders the identity of the two forces under consideration undeniable. Those who approached Angelique Cottin, for example, were often affected with what they denominated an electric shock. Spiritualists themselves, in their own writings, often speak of having experienced in themselves precisely similar effects when approaching mediums; similar phenomena also occurring in the presence of those who are in a mesmeric state. It would be a violation of all the laws of science not to admit'an identity of cause, in the presence of effects bearing such undeniable characteristics of absolute similarity. On this point we need not enlarge, as the proposi\par \par Page 140\par \par I40 Phenomena of Srz'tzaliasm tion under consideration, we may safely assume,. will not be disputed by intelligent spiritualists anywhere, it being, as far as our knowledge extends, admitted by them that spirits produce these manifestations, if at all, by controlling this very force. THE IMMEDIATE CAUSE OF THESE MANIFESTATIONS IDENTICAL WITH THAT FROM WHICH RESULT ALL THE PHENOMENA OF MESMERISM AND CLAIRVOYANCE. We now advance to another very important proposition. It is this: The immediate cause of these manifestations is identical, not only with the Odylic Force, on the one hand, but wvith that from zwhich the phenomena of mesmerism and clairvoyance result, on the other. The truth of this proposition is rendered undeniably evident from the following facts and considerations, the most if not all of which are proclaimed by spiritualists themselves, in their own writings. I. Mesmeric subjects, and those who have become clairvoyants through mesmeric influence, have, to a very great extent, become mediums, and of all other persons most readily become such. This is a fact which no one will deny. 2. Mesmerizing and pathetizing are among the common means proclaimed by spiritualists of developing mediums. When individuals desire to render some persons in their circles mediums, persons who\par \par Page 141\par \par Scientiicaily Explained and Exposed. I4I have been accustomed to be pathetized are first put into a mesmeric state, and then, as the persons thus affected sit with others around the table, they become mediums, thus showing that the two states are the results of the same force developed in different degrees. 3. But a fact still more decisive of this question is this: in these circles, as spiritualists themselves affirm, some individuals become mediums, while others, under precisely the same influence, not unfrequently become clairvoyant. Under the same cause, and in the same circumstances, the mesmeric phenomena, on the one hand, and the so-called spirit-manifestations, on the other, appear, thus indicating that the immediate cause of these two classes of phenomena are, in all instances, one and the same. 4. Individuals who have had experience of the mesmeric force, recognise themselves at once as subject to the action of the same cause, when sitting in the "spirit" circles; the effects which they experience in both cases being so perfectly identical, that they feel that they cannot be mistaken in regard to the nature of the causes themselves. 5. In approaching mesmeric subjects, on the one hand, and mediums, on the other, the same electric shocks are, as before observed, not unfrequently experienced, indicating that the two classes of individuals are charged with the same force.\par \par Page 142\par \par 142 PPhenomen a of SpiritualZism 6. The perfect identity of the conditions of entering these two states, and of the disturbing causes common to both, present a very strong evidence of the perfect identity of the immediate causes of the two classes of phenomena. To enter the mesmeric state, on the one hand, and to become mediums, on the other, one and the same condition is requisite in both instances, namely, a state of mental passiviy. It is a fact also equally well known, that no mesmerizer can pathetize his subject when a stronger mesmerizer is by who internally resolves that that effect shall not be induced. It is a fact equally notorious and undeniable, that the same class of individuals, when sitting in the spiritcircles, can, by internally and strongly willing it, and that when no one is aware of their mental states, ren\cf1\f1\fs23\par } !01 Electricity, Magnetism, and Animal{\rtf1\ansi\deff0{\fonttbl{\f0\fnil\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\lang2058\f0\fs24 Page 78\par \par 78 Phenomena of Spiritualism CHAP zzv m02 Odyic, Odic, or Psychic Force{\rtf1\ansi\deff0{\fonttbl{\f0\fnil\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\lang2058\f0\fs24\par Page 95\par \par Scientlzjcally Explained and Exposed. 95 CHAPTER II. THE ODYLIC, ODIC, OR PSYCHIC FORCE. To prepare the way still further for the full and distinct elucidation of the subject before us,1 \par 144 Ph2cnzomenza of Spir/itualismz CHAPTER III. PHYSICAL AND INTELLECTUAL MANIFESTATIONS ELUCIDATED. Two classes of facts, as we have seen, demand our special attention in our present inquiries-the merely physical facts, on the one hand, and intellectual communications, on the other. As preparatory to a direct consideration of the question at issue between the advocates of the mundane and spirit theories, some remarks are deemed requisite in elucidation of the character of the phenomena under consideration. We will first consider TIE EXCLUSIVELY PHYSICAL PHENOMENA. A moment's reflection will convince any candid mind that we have, in this class of facts, no evidence whatever of the presence or angency of disembodied spirits. The facts to be accounted for are purel) physical effects arising in the presence of the action of physical causes. To refer such effects to causes a,' cxtra is simply to convict ourselves of palpable\par \par Page 145\par \par Scientzlcally Explained and Exposed. 145 ignorance of the first principles of scientific induction and deduction. A company of individuals seat themselves around a table, and placing their hands upon its surface, await the physical results which may follow. Any mere physical results which may arise under such circumstances, present no more evidence of the presence and action of disembodied spirits than would the warmth which these persons would experience were they all to place their hands near a heated body. An individual is engaged in adjusting his papers. He finds that one of these, and only that one, will adhere to his fingers, so that he cannot adjust it as he desires. Does it not throw a wonderful degree of light upon such a phenomenon, to conclude that a spirit from the upper spheres is causing this paper to play such antics? Articles of furniture in a certain house begin, from no visible cause, to move towards each other, while raps are heard in diverse places. We should make fools of ourselves if we should conclude that nothing but extra-mundane spirit-agency can produce such results. A company of individuals seat themselves around a table under the full belief that, if the object shall move under their touch, "the spirits" must cause such movements. Another company try the same experiment, in utter disbelief that "the spirits" will have anything to do in originating any results which may arise. A third company try IO\par \par Page 146\par \par 146 Phenomena of Spirilualism precisely the same experiment, and, at the same time, challenge "the spirits" to prevent the expected movements. Under all these diverse mental and identical physical conditions, exactly the same results arise. What must we think of the intelligence and motives of "the spirits" in thus proving and disproving their presence and agency? What must we think of the intelligence of men who, in the presence of such facts, infer the presence and agency of "the spirits"? Undeniably, all mere physical phenomena must be set aside as having no bearing, in any direction, upon our inquiries. Extra-mundane spirit-presence can be evinced but through extra-mundane facts-facts of an intellectual character especially. Look now at the facts above cited, as occurring at the house of Dr. Griswold of New York. The three mediums of the Fox family were present, a widow and her two unmarried sisters. "An experiment was tried," we are informed, "as to what would be the effect with one of the ladies alone, or with two without the third, or with a gentleman and one or two of the ladies. The strongest knockings were on the floor beneath, when the widow and her two sisters stood anywhere together. With two of them the knockings were fainter.'We placed ourself between her and one of the young ladies,' says Mr. Willis,'and no sounds were produced as a consequence. With\par \par Page 147\par \par Scienihically Explained Xand Exposed. I47 one of the mediums alone, there were no phenomena.' "These peculiar characteristics of the conditions are worthy of careful consideration. We have found several cases where no decided physical phenomena could be evolved without the presence of two persons, both in a palpably abnormal state; and we shall give one case, in a future chapter, where three clairvoyants were required. All such conditions clearly indicate the physical agency to belong to the physical organism." No other evidence can be required to evince absolutely that all mere physical manifestations are to be left wholly out of the account in determining the question under consideration. Spiritualism must find its proofs, if it has any, among intellecttal phenomena exclusively, and nowhere else. When we find these movements of physical objects to accord with mental states, and these sounds to respond to thoughts in our minds, then we find the evidence of mental control in what we see and hear, and inquire for the mental cause of the facts before us. This leads us to a consideration of the only form of real evidence which can be adduced in favour of the claims of Spiritualism. We refer, of course, to its, AFFIRMED INTELLECTUAL COMMUNICATIONS. Before we can legitimately argue from such facts\par \par Page 148\par \par 148 Phenomena of Spirituiaism (the reality of which we freely grant) the truth of the Spirit-theory, or adduce them as presenting any form or degree of evidence of its truth, it must be shown, as we have already said, and as none will deny, that such communications can, in fact, be obtained from no exclusively mundane causes, and from no other source but the specific one assigned, to wit, revelations from disembodied spirits. If precisely the same or similar communications can be obtained from minds in the body, and uncontrolled by spirits from other spheres, then these same revelations can never, without a flagrant violation of all the principles of rational and scientific deduction, be adduced as having any real bearing in favour of this theory. If we can go still further, and prove undeniably, not only that similar phenomena do result from exclusively mundane causes, but that a very large and fundamental part of these so-called spirit-communications do, in fact, result from such causes, and from nothing higher, we shall have subverted utterly the foundation on which the system rests. We here find ourselves in the presence of facts which spiritualists and the public appear not to have duly considered. Suppose that it could be rendered undeniably evident that, granting all the affirmed supernatural facts recorded in the Bible did occur, and occur as related, precisely similar facts do result from exclusively mundane causes, and that the most important\par \par Page 149\par \par Scizen/tcally Explained and Exposed. 149 of these, the raising of Lazarus from the dead and the resurrection of Christ, were the exclusive results of mundane causes,-then, according to the express admission of our Saviour Himself, no individual on earth would be bound to admit that He came out from God. No individual who has any respect for truth, will object to the subjection of the claims of Spiritualism to this infallible test. What are the facts of the case? THE THREE CLASSES OF MEDIUMS. Before proceeding to argue this question, a few remarks are deemed requisite, pertaining to the manner in which these manifestations are produced, through the action of the force under consideration, as developed in different classes of mediums. In three important particulars, there is a perfect agreement between us and spiritualists, as we suppose, on this subject, namely, that these manifestations are produced, directly and immediately, through the instrumentality of this or some kindred force existing in nature around us; that this force is directed, in the production of the class of phenomena under consideration, by some intelligenzt cause; and finally, that this controlling cause is the minds constituting the circles, or disembodied spirits out of the circles. So far, and that for the most obvious and conclusive\par \par Page 150\par \par 150 Phenomena of Spiritzualism reasons, no difference of opinion obtains. But how, it may be asked, can the thoughts, feelings, and mental determinations of the minds constituting these circles, unconsciously, as must be the case in most instances, control this force, so as to produce these manifestations, and that through rapping sounds, writing, and speaking? The mystery, it should be borne in mind, and here lies the grand mistake of spiritualists, is not at all removed by supposing that the same force is controlled, in the production of the same phenomena, by the thoughts, feelings, and mental determinations of disembodied spirits out of these circles, this being the only way in which such spirits ever control the action of this power, if they do it at all. Suppose that a given thought exists in a mind in a circle, and in that of a disembodied spirit out of it. That thought becomes embodied in one of these so-called spirit-communications. We affirm that it is much more reasonable to suppose that the thought lying in the mind in the organism in which this force is developed, guided its action, in the production of this phenomenon, than to suppose that the same idea existing in the mind of a disembodied spirit out of the circle, and sustaining no known relations to any mundane cause whatever, guided the action of the same force, in the production of the same phenomenon. This statement we hold to be self-evidently true.\par \par Page 151\par \par Scientifcally Explaine d nd Exposed. 1 I Still a mystery hangs around the question pertaining to the manner in which mental states, whether pertaining to minds in the body or out of it, act upon this force, in the production of these phenomena. In regard to this subject we would observe, that there are three distinct classes of mediums through whom such communications are obtained-the rapping, writing, and speaking mediums. In the last two classes the action of this force is attended with convulsions, and very great agitation of the physical system. In the first, such phenomena very seldom, we believe, appear. The reason is obvious. In the first class, this force, owing to peculiarities of physical condition in the subject, passes off, when excited to a certain degree, to some odylic conductor, causing, when striking the object to which it passes, the rapping sounds under consideration. In the former cases, it remains in the physical organism as a disturbing force, and thus causes the convulsions referred to. As the direction of the action of this force, in the organisms of such persons, and that from its nature and relations to mind, accords with, and is controlled by, the mental states of minds in odylic rapport with such mediums, the direction of their hands, or vocal organs, will be determined by such states, just as the mental states of the mesmerizer are reproduced in the minds of mesmeric subjects. So far the facts themselves, and their manner of occur\par \par Page 152\par \par 152 Phenomena of Spiritualism rence, perfectly accord with those which occur in the mesmeric relations, and no ab extra spirit-agency is even apparently demanded, to account for the embodiment of any thought pre-existing in these circles, in communications thus given forth. So obvious is this accordance, that to us it has been a matter of surprise that such phenomena have been referred to spirits out of these circles. The case of rapping mediums is not so obvious, at first thought, to say the least. A moment's reflection however, will show that this class of phenomena is equally explicable with the others. The physical systems of the individuals in these circles may be compared to a galvanic battery which is continuously, but more especially on occasions of the least extra excitement, developing this force. As soon as it is developed to a certain degree in the organism of the rapping medium, it passes off to some object near-a chair, table, the ceiling, or floor, as the case may be-and produces, in passing into the object, the raps which have astonished the world so much. The presence of a particular thought, in any mind, the putting of a question, any such occurrence, is sufficient to occasion the excitement necessary to develop this force to the degree requisite to produce the raps, in the manner explained. An inquirer, for example, asks if a spirit is present that will communicate with\par \par Page 153\par \par Scze;tiicaliy Explained and Exposed. 153 him? The putting of the question' excites him, and through him the medium, sufficiently to develop the force to that degree that occasions the number of raps understood as implying an affirmative answer. He now asks the name of the spirit, his own mind being fixed upon some individual. As the letters of the alphabet are called, the moment the first letter of the name of that person is pronounced, the mind of the inquirer is sufficiently excited to occasion, in the manner described, a rap. So also as each subsequent letter of that name is pronounced, till the whole is given. On principles precisely similar, answers to questions proposed may be obtained. Suppose, on the other hand that the inquirer has no particular name in his mind. When the first letter of the name of a certain individual is pronounced, the law of unconscious association may produce the excitement requisite to occasion the rap, and thus the name may be given. These suggestions, together with the fact, most abundantly established, that this power acts in many important particulars in accordance with mental states, and is determined in the direction of its activity by the same, will, we think, satisfy the reader, as far as any inquiries may arise in his mind, in regard to the manner in which these rapping sounds are produced. We will now proceed to argue the questions, whether\par \par Page 154\par \par 154 Phenomena of Spiritualism phenomena of the identical character of these socalled spirit-communications are obtained through exclusively mundane causes, and whether a large and essential portion of these communications are not themselves obtained through such sources. To such questions we answer, precisely similar communications have beenz obtained through exclusively mundane sources. i. The identical communications which are obtained in these circles can, we remark, and that without exception, be obtained in circumstances and relations in which there is the highest evidence of the total absence of all ab extra spirit interposition. We enter a spirit-circle in which we are total strangers, and where our visit was wholly unexpected. We put our questions pertaining to every subject on which spirits are ever questioned there, and receive every form of answer which is ever reported, as coming from spirits. We then go into the presence of an individual rendered clairvoyant by mesmeric influences, an individual to whom we sustain the precise relations above specified. We here put the identical questions we did before, and receive in return the identical communications which we then and there obtained. We then repeat the same experiment, with precisely the same results, in the presence of other individuals similarly related to us,-individuals rendered more permanently clair\par \par Page 155\par \par ScienIf.cally Explained.and Exposed. 55 voyant by the influence of drugs, or a residence in certain localities. In the two instances last named, our communications are undeniably obtained in the total absence of the agency of disembodied spirits. If any individual, to save the doctrine of Spiritualism, should assert the contrary, he would not only be guilty of denying what the world knows to be true, and he himself has hitherto admitted as self-evident, but would betray a degree of ignorance and moral obtuseness which would render him unworthy of being reasoned with at all. We may as reasonably affirm that all our mental perceptions of every kind are from spirits, and are caused exclusively by their interposition, as to affirm that the mental perceptions of clairvoyants are thus induced. Yet we obtain, through these individuals, all the responses, with all their peculiar characteristics, which are obtained, or can be obtained, through spirit-mediums. Do we obtain intelligent communications through the latter? So we do through the former. Do we obtain, through the latter, correct responses to questions pertaining to subjects of which they are profoundly ignorant? So we do through the former. Do we obtain, through the latter, responses to purely mental questions? So we do through the former. Do we, in some instances, through the latter, obtain correct responses to inquiries pertaining to subjects of which ourselves,\par \par Page 156\par \par 156 Phenomena of Spirilualism and all present, are ignorant? So we do through the former. Do our communications, through the latter, come as from spirits? So, by simply willing it, the same communications may come to us, through the former, as from spirits, the same spirits, too, invoked through the latter. There is not a single communication, or characteristic of any communication, which is obtained, or can be obtained, through the mediums, which are not and may not be obtained through clairvoyants, when under the exclusive influence of purely mundane causes, the identical causes by which all these so-called spiritcommunications are immediately originated. How can the claims of Spiritualism be sustained by an appeal to such communications-communications perfectly identical with those which proceed from exclusively mundane causes? The system falls to pieces upon its own fundamental facts. It has adduced, and can adduce, not a solitary fact, physical or mental, whose occurrence and total characteristics may not be and are not accounted for by a reference to exclusively mundane causes. None but purely mundane facts are adduced. How can we argue from these the presence and interposition of ab extra mundane causes? Nothing can be more illogical than any such deductions. 2. As we said of the physical manifestations, so we now affirm of those under consideration, nothing but\par \par Page 157\par \par Scientifcally Explained and Exposed. I57 precisely these or similar communications could have been anticipated from a careful induction and classification of all the facts pertaining to the action of this force in relations and circumstances where no spirit agency is to be supposed, the very force through which these manifestations are immediately induced. We have, in these circles, the same power operating, and operating upon individuals in precisely similar relations to each other as in clairvoyance. The circles are to the mediums what the magnetizers, and others in magnetic communications with the magnetized, are to such individuals. If similar phenomena were not developed in the spirit-circles to those which do appear, supposing no disembodied spirits were ever present in them, such a fact would be an anomaly in the history of the action of this force when developed in the human organism; a fact just as wonderful and unaccountable on any other supposition than some ab extra mundane agency to prevent their occurrence, as their occurrence now appears to those who are ignorant of the peculiar properties of this mysterious force in nature. Their nonoccurrence in these circles would be a much higher proof of the presence and interposition of spirits than is their actual occurrence now. If we should recur to the most important and decisive communications ever obtained through the spirit-mediums, we should find even those more than\par \par Page 158\par \par 158 Phenomeina of Spiriitualism paralleled by precisely similar communications about which "the spirits" undeniably have nothing to do. In these circles, in instances very few and far between, as compared with the multitudinous errors there made in respect to the subjects of which we are now speaking, correct answers are obtained to questions about which all present are profoundly ignorant-visions of objects occur far removed from the observation and even the thoughts of such persons, and coming events are foreshadowed. If we should compare the number of the correct with the false communications thus obtained, we should have little, very little, occasion to suppose the presence in the circles of much higher sources of information than what does, in fact, characterize common guessing. When one is true, ninetynine false ones are undeniably obtained of the class under consideration. The correct ones,.on the other hand, are more than paralleled by dreams and clairvoyant visions, in respect to which no aid from the spirits is to be supposed. Of dream-visions, take the following fact stated by Dr. Bushnel in his great work entitled " Nature and the Supernatural." We condense the account referred to, an account of the validity of which none will doubt who will read Dr. Bushnel's statements. A wealthy planter in California had a vision in his sleep of a company of emigrants blocked in by the snow in a mountain pass between the eastern and the\par \par Page 159\par \par Scz'e;zlically Explazied and Exposed. I59 Pacific coast. He observed and remembered accurately the scenery around, and the countenances of individuals of the company. This man had never visited or heard of that scenery, having emigrated by the Panama rout. The vision was regarded as nothing but a singular dream-fancy. Immediately after, some hunters spent a night with the planter. While they ivere recounting their adventures, he told them of his singular dream-vision. As he described the scenery, the hunters assured him that he had given an exact description of a certain pass which they named, a pass which lay on the emigrant rout, they having frequently visited the place. The planter, amid the ridicule of his neighbours, gathered provisions, and placing them upon mules, started with a company of hired men for the place referred to. On his arrival, he found the emigrants as he had seen them in his vision, and at once recognised the countenances of the leading individuals. The public papers of the city of Cincinnati, Ohio, fully vouch for the truth of the following statements. A young woman of that city had a brother in the gold regions of California. In her sleep, one night, she had the following dream-vision in respect to her brother. She saw him rise very carefully from his bed in his log hut, and after getting his bowie knife, stand, holding his weapon in a striking position, by the side of the bed. Soon she saw a hand, holding a\par \par Page 160\par \par 16o Phenomena of Spiritualism dagger, pass in through the opening between the logs at the head of the bed. As the hand passed near the spot where her brother had lain, there was a violent stab. Her brother, with a single blow with his heavy weapon, severed the arm of the would-be assassin from his body. A fearful shriek, and the report of a pistol was heard on the outside of the hut. The brother ran out and brought in the body of the dying man, who had shot himself with his remaining hand, after the other had been cut off. The sister told the vision to the family and neighbours, and it was much spoken of as merely a very singular dream. The next letter received from the brother gave a detailed statement of events in exact accordance with all the particulars of the dream, events which occurred on the very night of the dream. The would-be assassin was a Mexican, who had become offended with the brother. Are dream-visions revelations of "the spirits"? Yet the former are sometimes as true and strange, and always as reliable, as are the latter, when they relate to events distant and unknown. How accurate in some instances, and yet how generally unreliable, are ordinary clairvoyant visions, visions with which none suppose "the spirits" have anything to do. We need only refer here to those already cited from the works of President Wayland. Spiritualists can boast of not one of their mediums\par \par Page 161\par \par Scientically Exp/ained and Exposed. 16i through whom communications in respect to unknown and distant objects and events are obtained, at all comparable in reliability with those obtained through the mesmerized individual referred to. The same holds true in numberless other cases. We will here specify one which occurred in the family of our own daughter. Her husband, a member of the legal profession in the city of Cleveland, Ohio, U.S., was accustomed to spend, in company with several other gentlemen, two or more weeks prior to the setting in of winter each year, in hunting in the northern part of the state of Michigan, the object being health and pleasure. On one occasion, he had gone in company with seven associates. All that our daughter knew of their whereabouts was that they were somewhere in the northern regions of the state referred to, several hundred miles from home. After she had retired to her bed one night, being, for quite a long period, on account of nervousness, unable to sleep, she had, when perfectly awake, the following distinct vision of that company of hunters. While they were all lying in profound sleep, in pairs, in different parts of a single room, a small and deformed female, holding in her hand a lighted tallow candle, passed very carefully through that room. When near its centre, she stopped for a moment to look around her. This gave our daughter an opportunity to take a distinct view of the woman, the room, and of the specific locality of II\par \par Page 162\par \par I62 Phenomena of Spiritualism each man in the room. On the return of her husband she gave him the particulars of that vision. " Well," he replied, "you have given an exact account of the appearance of the woman, of the room, and of the specific locality of everyone in it. But of the passage of the woman through the room I know nothing." "Of course you know nothing of that fact," our daughter replied, "because you were all sound asleep at the time." A friend of ours, a gentleman of known intelligence and integrity, gave us an account of an aged friend of his, a lady, who had long been the subject of similar visions. One winter evening, when the family were sitting around their fire, she started up with the announcement that, in such a locality, a quite distant one, a man had become bewildered and lost, and was perishing in the snow. A company, with a dog and lights, went to the place designated, and found the man as stated. Such facts lie all around us, in the history of the race. The law which obtains in such cases is obviously this. When the proper conditions, the conditions of ordinary vision, are fulfilled, we have a direct and immediate perception of objects around us. When certain psychic conditions obtain between us and any objects, however remote from and unknown to us, we then have a preception, equally direct and immediate, of such objects, and this whether those relations are fulfilled in our sleep\par \par Page 163\par \par Scielztically Explained and Exposed. I63 ing or waking moments. To say that such preceptions sometimes occur in the spirit-circles simply evinces the presence and action of the odylic force there; and this force being present, it would be a mystery if this kind of communications did not sometimes occur there. Certain individuals, also, of a peculiar temperament, have, at times, a singular pre-impression of coming events. Some one or two years since, one of the most calamitous accidents known in the history of railroads occurred on the road between Cleveland, Ohio, and Buffalo, New York. The statement went the rounds of the papers that one of our distinguished Baptist clergymen had lost his life in that catastrophe. Soon after, an authenticated statement to this effect appeared. On the arrival of the train prior to the one under consideration, at Cleveland, that clergyman left the dep6t, with his baggage, and had his name registered at one of the hotels. This he did with the fixed purpose of remaining over until morning, and then taking the train in which the accident occurred. As he was about to retire to his room, a very distinct and strong impression was made upon his mind that he should instantly hasten to the depot and take the train he had left. This he did, and escaped the death he would otherwise have suffered. The next morning an entire family, well known in that city, a family consisting of an aged\par \par Page 164\par \par I64 Phenomena of Spirilualism mother, her daughter, son-in-law, and children, were prevented taking that train by the following circumstance. When the entire family were dressed for the journey, the carriages being at the door, and the trunks being put on board, that aged mother suddenly stated that she could not go in that train. On being very strongly expostulated with, she remarked that the rest might go on, but she must tarry until the next train. The whole company accordingly tarried, and the lives of that entire family were saved. Dr. Walker, the author of "The Philosophy of the Plan of Salvation," and his wife, they having no children of their own, adopted two orphan sisters. These children had, from time to time, singular premonitions of coming events. When spending a season in their family, Mrs. Walker, in the presence of her husband, made to us this statement. When her husband was absent, and was not at all expected home short of one or two days, one of the children said, "Mamma, father will come home at such an hour today: he will enter that door,"-a door which he was not accustomed to enter when coming home from abroad,-" and he will place his umbrella in that corner." At the exact time specified he did enter that door, and set his umbrella in the place designated. The return of Dr. Walker, as he informed me, was unexpected to himself, and he could give no reason for the fact that he entered his house and did as the\par \par Page 165\par \par Scienifically Explained and Exposed. 165 child had predicted. We could readily fill a volume of well-authenticated facts of this character-facts in the origination of' which "the spirits" undeniably have nothing whatever to do. Unless Spiritualism, which is impossible, can show higher facts than these, facts, too, entirely diverse in character from these, it cannot present even presumptive evidence that "the spirits" originate even its highest known phenomena. Nor should the wonders of common guessing be overlooked in this connexion. We once, in a discussion of the claims of Spiritualism, made before a great congregation in Cleveland, Ohio, the following statement. The leading spiritualist in the city, a former graduate of Yale College, had missed an important paper, and searched in vain for it in every part of his house where he even conjectured it might be found. On mentioning the fact to a gentleman of the city, the latter said: "Let me see now, if I cannot tell you just where that paper can be found." After thinking a moment he continued: "Go into the south-east chamber of the second story of your house; go to the bureau which stands on the north side of that room, open such a drawer, and in the north-east corner of that drawer you will find that paper." Following those directions, Mr. S. found his papers in the very spot designated. Yet the man who gave the directions afterwards affirmed, and I. so stated\par \par Page 166\par \par i66 Phenomena of Spiritualisn in the presence of Mr. S., who admitted the facts, that every one of those directions was a mere guess in the dark. The man had never been in that chamber, and did not know that there was a bureau in it. All the classes of facts above stated undeniably owe their origin to exclusively mundane causes, causes over which " the spirits " have no control. Yet, if we add to the ordinary mesmeric communications all the above classes of facts, we have perfectly paralleled all the ordinary and extraordinary intellectual phenomena of which Spiritualism can boast, and have thus utterly annihilated all reasons for attributing said phenomena to the agency of "the spirits." A LARGE AND ESSENTIAL PORTION OF THESE AFFIRMED SPIRIT-COMMUNICATIONS HAVE AN EXCLUSIVELY MUNDANE ORIGIN. When called upon to determine the cause of a given class of facts, all having the same essential characteristics, all that is requisite is to render it undeniably evident that an essential portion of them are the exclusive result of a specific cause. It is, then, to be presumed that all the remainder are the results of the action of the same cause. How is it in respect to the question before us? Let us, in the first place, listen to the views and testimony of spiritualists themselves-spiritualists of the highest\par \par Page 167\par \par Scientifically Explained and Exposed. 167 standing known among them. According to the admissions of the most intelligent and influential individuals among them-indeed, of the whole sect, so far as our knowledge extends-all these communications are more or less determined, in their characteristics, by the mediums themselves; and many of them are wholly caused, not at all by disembodied spirits, but by the mediums, or by individuals in the spirit-circles. "The medium," says Mr. Ballou, and we have yet to hear of the first spiritualist who dissents from this view, "is a sort of amanuensis, a translator or interpreter of the spirit's leading ideas. In this character media will exhibit, in various degrees, the defects of their own respective rhetoric." Again, he says, "It is amazing to see the unreasonableness and pertinacity of our opponents. They have taken the ground that none of these manifestations, none of these communications are from departed spirits. We have taken the position that some of them are from departed spirits, and others not." The italics are our author's. In another place still, we have the following very important statements:" I have now to treat of cases under Class Second; i.e.,'those in which some of the important demonstrations were probably caused or greatly affected by undeparted spirits.' I mean by undeparted spirits, persons in the flesh who by their will or\par \par Page 168\par \par i68 Phenomena of Spiritualism psychological power, control the agency which gives forth sounds, motions, etc. I refer not to impostors, playing off counterfeits. I am treating of phenomena caused by mental power alone, coacting with the mysterious agency under consideration. "I have cases such as the following: ". In which the bias, prejudice, predilection, or will of the medium evidently governed and characterized the demonstrations. In these cases the answers given to questions, the doctrines taught, and the peculiar leanings of communications spelled out, were so obviously fashioned by the medium's own mind, as to leave no doubt of the fact. "In absolute confirmation of this, questions have been written out and presented to the medium, with a request that the answers should, if possible, be given thus and so. And they were given by raps accordingly. I myself gave questions in this way to a certain medium, and found that answers could be obtained in the affirmative or negative, or in flat contradiction to previous answers, if the medium would but agree to will it. At the same time, I made myself certain that this medium could not procure the rapping agency at will. It came, stayed, and went as it would; and in that respect was uncontrollable. But when it chanced to be present, it could be overruled, biased, and perverted more or less by the medium.\par \par Page 169\par \par Sczientzically Explained and Exposed. I60 "2. In other cases there has been an overruling psychological influence exerted by some powerful mind or minds present in the room with the medium. In such cases this powerful influence, with or without the consciousness of the medium, has elicited answers just such as had been wished or willed by the managing mind. And these answers have alternately contradicted each other in the plainest manner, during the same half-hour's demonstration. " In one instance a strong-willed man resolved to reverse certain disagreeable predictions frequently repeated through two tipping media who often sat in conjunction. The result was, he could overrule one of them sitting alone, and get a response to suit himself. But both of them together overmatched his psychological powers. I might give names, places, dates, and details in this connexion; but it is unnecessary. There can be no reasonable doubt of the facts just stated. It may be set down as certain that there are cases wherein s6me of the important demonstrations are caused or greatly affected by undeparted spirits. How far influences of this sort extend and characterize spirit-manifestations, remains to be ascertained. We can positively identify them in many cases. " In some, they are known to the parties concerned, and acknowledged to have been consciously and\par \par Page 170\par \par I70 Phenomena of Spiriitalism intentionally exerted. In others they may be justly suspected, where no consciousness of them is felt by the medium, or by any dominant mind." " I do not, of course, mean," says Rev. H. Snow, "that I believe in all the claims that have been advanced, of this character; on the contrary, I am of opinion that much which purports to come from unseen beings does in reality come, either partly or wholly, from minds in the body." If the validity of the above admissions and statements were denied, undeniable facts affirming their validity are so multitudinous, and decisive in their bearing, as to induce the most unwavering conviction in all candid minds. So conscious do mediums become of the control which they can exercise over the action of this force, when developed, that they no doubt often direct its action for the purpose of deceiving the circles in which they are holding forth. We will give, in illustration, a fact which occurred some years since, when a medium was entertaining circles in Cleveland, at the house of the distinguished spiritualist, Joel Tiffany, Esq. We do not hold him responsible at all for the acts of the medium. The case was this. A gentleman, a member of the bar in that city, on his first introduction to the spiritcircles, was strongly inclined, to say the least, to embrace, in full, the doctrine of Spiritualism, so inexplicable, on any other theory, did the undeniable\par \par Page 171\par \par Scientifically Explained and Exposed. I 7 facts presented appear. Subsequently, however, he became fully convinced that while the rappings were a reality, and no imposition, the force which produced them was, sometimes consciously, but more generally unconsciously, controlled by spirits in and not out of the body. He, accordingly, having gained the confidence of the medium, one of the best that ever appeared among us, united with her in deceiving temporarily, for his own amusement, some of his friends, who visited these circles. On one occasion, he remarked to those present that none of the tests which they had applied were, or ought to be, fully satisfactory; because that, in all instances, they had to depend upon the testimony of individuals in regard to the question whether their inquiries were or were not correctly answered. He would propose a test about which there could be no mistake, and of the character of which they could all alike judge for themselves. He would retire from the circle, and write down seven questions, and having returned, he would put them in succession mentally, no one, as they could all testify, seeing the paper but himself. The answers, as rapped out, they should take down, and when completed, he would read each question in order, and they should read the answer, and see for themselves how they corresponded, each to each. Seven questions were accordingly written out, and put as suggested, and seven answers were rapped\par \par Page 172\par \par 172 Phenomena of Spiritualism out. When compared it was found that each question had been specifically and correctly answered. We will give three of them as examples of the rest, namely, the first two, and the last. " Question. How many days are there in a week? Ans. Seven. Oues. Who performs these wonders? (This was put in Latin.) Ans. The spirits. Ques. What do the spirits think of any in this circle who are not now convinced? Ans. If an angel from heaven should speak to them, they would not believe." All who understood not the facts as they were, were astounded and convinced, of course. The gentleman subsequently informed his wondering friends that he had, prior to that meeting, put all those answers in writing into the hands of the medium, informing her that corresponding questions would be put in the form stated, and that she must prepare herself accordingly. The answers, as he affirms, were given, word for word, as he wrote them. The spelling, however, was hers, she being a poor speller. Yet the rappings, he further adds, were no imposition, and remain to this day, to his mind, a deep mystery. The deception lay exclusively in persuading the persons present that spirits out of the circle, and not the minds in it, controlled the action of the force by which the answers were given forth. In this case, no one can doubt that the cause of the manifestations was exclusively mundane. The\par \par Page 173\par \par Scienttjfcally Explained and Exposed. 73 fact, then, that many of these communications are wholly from the minds in the circles, and in no form from spirits out of them, is not only admitted by spiritualists, but is too manifest to be doubted or denied, for a single moment. Now these facts and admissions are far more sweeping in their necessary consequences, than spiritualists appear to have ever imagined. All evidence of the truth of their theory, derived from all their several classes of facts but the last, the fact that events are sometimes correctly reported in these circles, events of which all present were previously ignorant, is utterly annihilated. If one thought existing in these circles may become embodied in these communications, without the a gency of disembodied spirits, any other and all others may be. If one question, whether put verbally or mentally, pertaining to any subject of which the inquirer or anyone present is informed, may be correctly answered, without the interposition of spirits, any other such question may be thus answered, and all evidence of the truth of Spiritualism, derived from such communications, is utterly annihilated. Yet upon precisely such facts, the claims of this theory have hitherto been mainly based. We obtain,  in these circles, it is argued, intelligent communications, thus evincing the fact that they originate from an intelligent cause. Responses are obtained to questions pertaining to subjects about which the\par \par Page 174\par \par I74 Phenooena of Spirittalism mediums and all present, but the inquirers, were profoundly ignorant. Purely mental questions, also, are thus answered. All this is freely granted. We must bear in mind, however, that answers to precisely such questions, every class of them, ar e obtained, in the total absence of any control or agency of disembodied spirits; a fact so undeniable, that even spiritualists universally admit it. How can the truth of that theory, then, be argued from such communications? The entire evidence of its truth derived from any one of these classes of facts, or from all of them together, is utterly annihilated. All its claims, all the hopes of its abettors to sustain them, hang exclusively upon one solitary class, the simple fact that, in some instances, cor rect responses are obtained to inquiries where the true answer was not previously known to any persons in the circles at the time when the meeting commenced. When we shall have accounted satisfactorily for this one class of facts, we shall utterly have annihilated all the evidence of every kind of the truth of Spiritualism. To a careful consideration of this class, we will now advance. All that we have to do to gain our point, is to prove that there are existing and operating in these circles, purely mund ane causes from which, without the interposition of disembodied spirits, this new information may have been brought into the circles, and thus have been embodied in the responses\par \par Page 175\par \par Scientfically Explained and Exposed. I75 referred to. On this point, we have occasion to call attention merely to the following decisive considerations. I. There are known to be present, and in active exercise, in these circles, three forms of mental activity, which are abundantly sufficient to account for this entire class of facts, on the supposition that disembodied spirits have no connexion with them whatever, namely, the Imagination, the principle of Conjecture or Guessing, and Clairvoyance. A question is proposed in one of these circles. The attention of every one is consequently fixed upon it, with the curiosity of all intensely excited. Each individual, of course, forms in his own mind, through the action of the imagination, some conception of what the answer should be, and among the possible answers which should be given, he will also of necessity conjecture or guess that some specific one is true. This act of the imagination on the one hand, or the conjecture on the other, becomes embodied in the response rapped, written, or spoken out through the medium. In some instances, of course, and the case could not be otherwise, when the guessing principle and the imagination are continuously, in myriads of circles, occasioning responses of this kind, the answer given forth will be right, and the perfect coincidence between it and the state of facts a matter of surprise. Now suppose, which is true and notoriously so among\par \par Page 176\par \par 176 Phenomena of Spivritalism spiritualists the world over, that all wrong answers are set aside as of no account, while every response which happens to be true is set down as certain proof of this theory. We should, in that case, find in the works with which the community is being flooded from the spirit-presses, the same wonderful facts adduced in favour of the claims of Spiritualism that we now have. Now we record it as our solemn conviction, and we speak advisedly in what we utter, that there is not one in a hundred of the well-authenticated cases of this kind that has ever occurred in these circles that cannot be accounted for on the principles under consideration, and that would not be just what if is, supposing spirits to have no connexion whatever with these communications. Then to account for the very few facts which perhaps should not be referred to these principles, we need only refer to what is known and affirmed by spiritualists themselves to be true, the occasional occurrence of states of clairvoyance in these circles. Suppose that when a question is put, the medium, or some other individual, is in a state of clairvoyance, and happens, at the instant, to come into rapport with the real facts inquired after. The perceptions thus obtained would, of course, be embodied in the response given forth, and thus, without the interposition of spirits, we should have the wonderful revelations which are now being spread before the world as coming from spirits, and\par \par Page 177\par \par Scientifically Explained and Exposed. 177 as proof of their presence and interposition. All this might occur, and the clairvoyant not be distinctly conscious of what had happened, just as individuals, as spiritualists themselves admit, often produce responses when honestly supposing that spirits do it. Now, on the supposition that no disembodied spirit was ever present in any of these circles, we could not fail to have, from the action of the three causes under consideration, all the wonderful revelations, just as they occur, which spiritualists are holding before the public mind as proof of their theory. We have no occasion to refer to an ab extra spirit-agency to account for any real revelation that has ever been given forth in any circle in the wide world, and consequently nothing can be more absurd than such reference. Facts which could not but occur, with all their peculiarities as they are, if no disembodied spirits were present, cannot, without a flagrant violation of all the laws of scientific and common sense procedure, be adduced as proof of their presence and agency. No other facts ever have been or can be adduced in favour of the claims of Spiritualism. 2. These revelations bear all possible characteristics of an origination from the very causes to which we have referred them, and none which they would bear did they come from spirits, and especially from the spirits to whom they are referred. Did they originate 12\par \par Page 178\par \par 178 Phenomena of Spirilualism from these three causes exclusively, then the responses pertaining to subjects of which all in the circles were ignorant, would be, in instances very "few and far between," right, and strikingly so, and in all others wrong. Now this undeniably is the precise character of all these professed spirit-revelations pertaining to such subjects. If, on the other hand, they came from intelligent spirits, good or bad, who did not wish to stand revealed to the world as superlative liars and deceivers, we should find, what we do not now find, that these responses are generally, to say the least, correct, and only in instances "few and far between," wrong. Spirits of common prudence, such as is possessed by men in the flesh, and not utterly reckless of their character for truth and veracity, would be exceedingly careful about the answers which they should give forth to such inquiries. On no other principle could they distinguish their responses from those originating from the causes above named, and thus give evidence of their own agency in these revelations. Yet these so-called, par excellence, spiritrevelations have none of the characteristics which they certainly would have did they come from spirits, and all and none others that they would have did they originate from the causes to which we have assigned them. The validity of these statements cannot be shaken, and spiritualists, we think, will not attempt to do it. Yet here lies an immovable rock, namely,\par \par Page 179\par \par Scientifically Explained and Exposed. I79 facts which cannot be denied, upon which this system must fall to pieces. Their facts, the only facts on which they can rely, are just such as would not come from spirits, good or bad, and just such as could not but originate from the very mundane causes to which we have assigned them. 3. The very principle on which the entire claims of Spiritualism rest, would, if its validity were admitted, affirm with equal absoluteness the most false and absurd claims of the grossest impostors that ever existed. A devoted spiritualist, for example, made an inquiry in a spirit-circle, in reference to a subject of which he was ignorant, and wished to be informed, and accompanied the inquiry with this statement: "If the answer obtained turns out to be wrong, it will not shake my confidence in Spiritualism itself, in the least." A very influential and devoted spiritualist, in conversation with us, years ago, referred to certain startling predictions which "the spirits" had just uttered in regard to the affairs of Europe, predictions which were to be fulfilled by the middle of February 1854, predictions not one of which has been verified, but all proved false. The reference was accompanied with this remark: "If these predictions turn out to be true, very well; if not, they go for nothing." This is the precise principle everywhere assumed by spiritualists, in arguing for the truth of their theory; and in doing so, they sell themselves to\par \par Page 180\par \par 180 Phenomena of Sjpirtualism. be deceived. Take a case in illustration. A friend of ours, a clergyman, when on the way to visit a family belonging to his congregation, some time since, forecast in his own mind whom of the family, and whom of the neighbours, he should find in the parlour on his arrival, and where each should be seated, etc. On his arrival, he found that these foreimaginings were, in almost every particular, correct. Suppose, now, that he had wished to impose himself upon his people as a divinely-inspired prophet; that for this end he should begin to give public utterance to numberless foreshadowings of a similar kind, one in a hundred or a thousand of which could not, of course, fail to be true; that he had also occasional revelations by means of clairvoyance, and that these should be mingled with the other professed revelations; and that his people should receive every prediction and utterance which happened to be fulfilled as a proof of his assumed claims, while, by universal consent, they should pass by all false ones as having no bearing, one way or the other, upon the subject. Who does not see that such an individual, through such a principle, would soon stand revealed to the people as a divinely-inspired and authorized prophet, with as high claims as Isaiah or Elijah, and with an authority as absolute as Jesus Christ, though he were one of the darkest impostors that ever existed? No other result could arise from such a principle of judg\par \par Page 181\par \par Scientifically Explained and Exposed. 181 ing, and upon this very principle exclusively the entire claims of Spiritualism are based. Predictions and communications which happen to be true, are trumpeted through the world as demonstrating its claims, while the hundred or thousand false ones, to one that turns out to be true, are dropped, as having no bearing either way. Were they to present to the world a true record of the false re sponses continuously given forth, in their own circles, with the true ones standing here and there in their midst, solitary and alone, the world would turn in utter disgust from the spectacle, and spiritualists themselves would blush with shame, to intimate a spirit-origin for such monstrosities. 4. The nature of many of these communications, also, render it demonstrably evident that they must have an exclusively mundane origin and cause. When the celebrated medium, Mrs. Fish, had, as was supposed, finish!ed the sessions of one of the circles, on an evening in Cleveland, Ohio, loud raps were unexpectedly heard, indicating that "the spirits" had something special to reveal. The alphabet was taken, and the following revelation was rapped out: "The spirits direct that Mr.," our informant, "now go down to the saloon, and taking the medium with him, get some oysters." As we shall see hereafter, a spirit affirmed to have come down from the upper sphere, rapped out, in answer to mental questions, put in a\par \p"ar Page 182\par \par 182 Phenomena of Spiritualism high circle in the city of Boston, Mass., his own name as "Miserable Humbug," and affirmed that, in that highest of all the spheres, "the spirits live on pork and beans." Will any man in his senses attribute such communications to "the spirits "? The spirit of a certain lad was affirmed to have told, some time after his death, where a pen-knife which he had lost might be found, and it was found accordingly. In each of two public debates held, at interv#als of several years from each other, at Cleveland, Ohio, that fact was adduced by the same speaker, one of the leading spiritualists in America, and introduced, in both instances, as one of the main pillars of his high argument. We have carefully examined the revelations of "the spirits " from the first up to the present time, and found them all, with very few exceptions, to be similar to the above, and those next presented. We took up, for example, the late works of the famous R. D. Owen, in the expecta$tion of finding recorded therein fact which would rise at least somewhat above common-place. We found very little, however, which rose much higher than that which pertains to the pen-knife. Take as examples of these revelations pertaining to the unknown, the following:An individual who has a husband in California, who has learned, by experience, that it is not only not\par \par Page 183\par \par Scientifically Explained and Exposed. I83 good for man, but for woman also, " to be alone," and who, in her% loneliness, has come so far within the attractive influence of one who is not her husband, as to make "a local habitation and a name " with him an object of strong desire, enters a spirit-circle, and is there accosted, very unexpectedly, it is affirmed, by the spirit of her husband, from whom she had failed to obtain information at the time expected. With the tenderest expressions of affection, he informs her that he is no longer in the body, but an inhabitant of the "spirit land." There was one thing, a&nd only one, requisite to the completion of his happiness thereher immediate union, in marriage, with the individual above referred to. The ceremony must be performed the very next evening-we think that was the timeat such an hour, and in such a room, which was to be darkened, where he would be present, and himself, as a rapping revelator, preside over and conduct the exercises. Of course the mourning widow was not "disobedient to the heavenly vision," and the desired union was consummated accordingly. Af'ter the lapse of a few weeks, however, a letter arrived from the California husband, bearing date some days subsequent to the ceremony in the dark room. So strong was the sympathy of "the spirits" for human woe, in this instance, that they were willing to become reckless liars for its relief. New but false information was here conveyed. Such are some of\par \par Page 184\par \par 184 Phenomena of Spiritualism the credibly reported doings and new revelations of the spirits in the state of Ohio. In anot(her instance, a husband went to California under the belief, as his friends affirm, of infidelity to him on the part of his wife, who subsequently, in appearance, as they further affirm, drawn by a new attachment, was making efforts to obtain a divorce from "her liege lord." But while the law was "dragging its slow length along," behind the "hot haste" of human desire, the spirit of that husband addressed the wife, through a medium, in a spiritcircle, and informed her that she was now "loosed from the law) of her husband," " and would not be an adulteress, though she should be married to another man." Subsequent intelligence confirmed, in this case, the revelation of the spirits, though there are yet among his friends doubters of the fact of the death of the individual referred to. This is one among the cases on which the claims of Spiritualism are based. We need not argue this question any further. A fact which is openly admitted by spiritualists themselves, and which is evinced by real proof too obvious *to be questioned by any class of candid thinkers, may be assumed as a valid basis for future deductions. We claim to have established, undeniably, two important facts in regard to these phenomena: that they are, in kind, the same, in every essential respect,\par \par Page 185\par \par Scientifcally Explained and Exposed. 185 as those which are known to result from exclusively mundane causes; and that a large and important portion of these so-called spirit-phenomena have no other but such causes. We are now prepared to consider the question whether they all, in common, have not the same origin and cause. In arguing this question, we do not commit ourselves against the doctrine that departed spirits have, in ages past, appeared, and do now, from time to time, appear, unto men in the flesh. We have now to do with facts of a peculiar and special character, and the question is, Have we valid evidence that this one class of facts has the spirit-origin that is claimed for it?\par \par \cf1\f1\fs23\par } 49=03 Physical and Intellectual Manifestations{\rtf1\ansi\deff0{\fonttbl{\f0\fnil\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\lang2058\f0\fs24 Page 144\par - AND NOT OF THE AGENCY OF DISEMBODIED SPIRITS. WE believe that we have fully established the propositions-that there is in the world around us purely mundane causes from which phenomena, in all respects similar and analogous to those adduced by spiritualists, do arise; that the former classes of phenomena are perfectly parallel and similar to the latter; that these so-called spirit-phenomena do occur in circumstances in which these mundane causes are known to exist and to act; that a large and essential p.ortion of these very phenomena are the exclusive result of the action of such causes; and that, consequently, we have no occasion to go beyond these causes to account for these manifestations in their entireness. We have thus rendered it utterly impossible to prove the spiritualistic hypothesis. Our\par \par Page 187\par \par Scienltically Explained and Exposed. 187 next proposition yet remains to be established, namely, that from these exclusively mundane causes, and not from the agency of disembodie/d spirits, all these manifestations do, in fact, proceed. When we shall have established this proposition, we shall have proved Spiritualism to be exclusively, as far as its claims to a spirit-origin are concerned, a system of error and delusion. This is what we propose to do. It may be important, in this connexion, to remind the reader of the precise points of agreement and disagreement between us and the spiritualists on this subject. On all hands it is agreed-that the immediate cause of these manifesta0tions is some force, by whatever name it may be called, a force existing in the world around us; that this force is controlled in the production of these phenomena by some intelligent cause or causes; that the cause of a portion of these phenomena is the minds in the circles; that the controlling cause of the remaining phenomena is the minds in the circles, or disembodied spirits out of the same. The only difference of opinion which does or can obtain pertains exclusively to the location of the cause of t1he residuum of facts last referred to. We maintain that, in the production of these communications, this force is controlled consciously or unconsciously-for the most part unconsciously-by the mental states of the minds constituting these circles. Spiritualists, on the other hand, maintain that the same facts are determined by\par \par Page 188\par \par 188 Phenomena of Spirilualism the mental states of disembodied spirits. Here only do we differ, as far as the question at issue in this department of 2our enquiries is concerned. We will now proceed to adduce the evidence in favour of the former, and against the latter, hypothesis. The facts and arguments which we have to present may be ranged under the following classes: I. THE ADMITTED FACT, THAT AN ESSENTIAL PART OF THESE PHENOMENA ARE UNDENIABLY ORIGINATED BY EXCLUSIVELY MUNDANE CAUSES, REQUIRES, WITHOUT ABSOLUTE PROOF TO THE CONTRARY, THAT THEY ALL BE REFERRED TO THE SAME CAUSES. All the laws of scientific deduction require us, in view of the propo3sition already established, to regard as true the hypothesis we maintain, and the opposite one as false. Whenever an essential portion of a given class of facts, all bearing the same leading characteristics, are proved and admitted to have resulted from a given cause or causes, it is always assumed as positive proof that the remaining portion of said facts were produced by the same cause or causes, unless the most absolute proof to the contrary is adduced. Especially is this the case when it has been show4n that, by a reference to this specific cause or causes, all the facts alike can be readily accounted for. In our preceding discussions, it has been proved (I) that some\par \par Page 189\par \par Scientfcally Explained and Exposed. I89 of these manifestations are produced exclusively by the minds in the circles, and not by spirits out of them; and (2) that this one cause, in the circumstances supposed, is all that is requisite to account for all these manifestations. It would, therefore, be a violati5on of all the laws of scientific deduction to attribute any of these phenomena to any other cause. This conclusion is undeniable. II. No NEW, AND NONE BUT EXCLUSIVELY MUNDANE, TRUTHS ARE REPRESENTED IN THESE COMMUNICATIONS. The great fact that we next adduce is, in our judgment, of the most absolutely decisive character conceivable-the undeniable fact, that no new truths or principles are found in these communications.* They come to us as affirmed revelations from the highest minds, among others, in the i6mmortal spheres. Yet they are, in fact, no revelations at all. They are, on the other hand, a mere chaos of truth and error, with which the world was familiar before. We hazard nothing in affirming that amid all these manifestations there is not a solitary new truth, or new fundamental principle pertaining to the universe of matter or spirit, although "the spirits" present themselves as most * We here distinguish, of course, between mere information pertaining to matters of fact, and important truths and 7principles. It is to the latter that we now refer.\par \par Page 190\par \par 9go Phenomena of Spiritualism benevolent, self-sacrificing, and indispensably-needed guides, in reference to both. They come to free men from error, and to "guide them into all truth," and then they simply re-affirm all forms of mere human opinions in reference to this world and the next, and that without revealing to us a solitary new truth, or presenting us with a solitary new principle by which we can distinguish truth fr8om error. They come to enlarge the sphere of human science and discovery, and then, as far as they assert anything that is true, simply follow iniquis pacibus, in the track of human research and discovery. If there is anything that we can know a priori of such minds as Francis Bacon's, if they should, after dwelling for centuries amid the illuminations of eternity, descend to earth, as our guides and teachers, it is this, that they would not only impart to us new truths, but higher and more perfect forms 9of thinking than those with which all the world are perfectly familiar. Especially may we affirm, with absolute certainty, that such minds, instead of giving utterance to such truths and such thoughts, would not retail, as forms of the highest wisdom, the senseless gossip of every-day thinking among men. How self-evident is the truth of the saying of the forerunner of Christ: " He that is of the earth is earthly, and speaketh of the earth: he that cometh from heaven is above all." Now we have, in the spir:it-manifestations, the professed teachings of the\par \par Page 191\par \par Scientifcally Explained and Exposed. ig I very class of heaven-descended minds referred to; and what have we in these revelations? All possible characteristics of an origin purely and exclusively earthly, and nothing else. We should, therefore, be guilty of the highest folly should we attribute them to any higher origin. Since the mission of "the spirits" commenced, great advance has been made in scientific research and disco;very, in respect to very important principles and facts pertaining to the earth and the heavens, and that in reference to realities about which " the spirits" have largely discoursed, and about which it is absurd to suppose those who are affirmed to have come from heaven to teach us were ignorant. Yet they never have anticipated the advance of human research and discovery, but have very tamely followed it. The Poughkeepsie Seer, after being reminded of the fact that many new planets had been discovered siwhose reality is denied, or to account for the facts affirmed, and in that case admitted, consistently with the claims of their theory. The former we are quite sure they will not attempt to do; the latter we know absolutely is an impossibility. Whatever inexplicable facts may be connected with these manifestations, the total absence of any new truths or principles, and the undeniable presence in them of mere pre-existing human opinions only, render demonstrably evident their exclusively mundane origin. It? is the height of folly to refer mere mundane facts to extra-mundane causes. A greater absurdity cannot be conceived of than to suppose that the great minds from the upper spheres have descended to earth, to retail as new and eternal verities old and hackneyed thoughts with which mankind have been familiar for ages. III. ALL THESE COMMUNICATIONS TAKE SPECIFIC FORM FROM THE KNOWN SENTIMENTS OF THE PAR\par \par Page 193\par \par Scientfically Explained and Exposed. I93 TICULAR CIRCLES IN WHICH SAID COMM@UNICATIONS ORIGINATE. Another fact equally decisive of the question of the origin of these manifestations is this: the opinions and sentiments revealed in them uniformly take form from, and correspond wit/, those peculiar to the particular circles in which they originate. In China, "the spirits "-for they have spirit-circles there-are all followers of Confucius. In Siam, they are equally devoted Buddhists. In Hindostan, they are worshippers of Juggernaut. In Christendom, they are Catholic or Protestant, CAhristian or Infidel, Churchmen or Dissenters, Orthodox or Heterodox, of all opinions and no opinions, just according to the peculiar complexion of the circles in which they appear. This is true, not only of different classes of spirits, but equally of the same identical spirits. Take any spirit that can be named, and introduce him into each circle on earth in succession, and he will affirm, as only true, the peculiarities of opinion existing in each circle, and as positively deny every opposite opinion, tBhough he has, for thousands of times, asserted its truth before. This he will do with the most unblushing effrontery, boldly denying, in every circle, that he has ever, since he entered the spirit-land, changed his opinions, or at any time, or in any place, contradicted his present teachings. There is not a solitary form or shade of human I3\par \par Page 194\par \par 194 Phenomena of Spiritualism belief, the denial of the existence of spirits excepted -a form of belief held by Christian, Turk, or InfCidel -which has not been absolutely affirmed and denied by the same authority. "The spirits," and the same individuals among them too, take all sides of every question just as occasion requires, advocating, in succession, the peculiar doctrines of each circle that chances or chooses to call upon them. We have our orthodox circles, in which all the peculiarities of the evangelical faith are solemnly affirmed, without contradiction, by every spirit that appears among them. In one circle, in the city of ClevDeland, we had all the physical and mental manifestations that can be obtained anywhere else. In the town of Madison, Geauga county, Ohio, during the progress of a revival of religion, the minister became a spiritualist. He found a medium of the same faith with himself. A perfectly orthodox circle was thus formed, into which the oldest and strongest Universalists and Infidels were introduced, and as from their own children, relatives, and friends, were assured that their sentiments were all wrong, and thatE under their influence they were descending, with infallible certainty, to the gulf of eternal death. The spirit of a Deacon Branch, who, for many years, had lived in the place, and had died there in the esteem and confidence of all, appeared in the circle. Between him and the unbelievers the most solemn\par \par Page 195\par \par Scientifcally Explained and Exposed. g95 communications, to the following import, passed:Tell us, Deacon Branch, is what is affirmed in the Bible and by Christians, of heaveFn and hell, true? It is. Is hell as terrible a place as it is represented to be? Far more so. What must we do to escape it? You must "repent and believe on the Lord Jesus Christ." In that circle "the spirits" affirmed absolutely that all communications of an opposite character which had ever been given forth in any spirit-circles were exclusively from " the father of lies " and his agents, and were given forth for the fell purpose of deceiving men, to their eternal ruin. Yet in no circle in the wide worldG has there ever been given more conclusive evidence of the presence and teachings of disembodied spirits. A friend of ours, for example, entered that circle in company with his wife. They had buried two children, in different towns, in another state, and were perfectly certain that none present but themselves knew anything about those children. Yet their names, one or both having double names, the places of their birth and burial, their ages, even to the specific number of years, months, weeks, days, etc.H, were given forth with perfect correctness. At length "the spirits" found, in this place, another medium of different and opposite sentiments, and round her formed a circle of corresponding character. In this circle, they unitedly affirmed, the spirit of Deacon\par \par Page 196\par \par 196 Phenomena of Spiritualism Branch among the rest, that no spirits at all had, at any time, made any communications whatever in the orthodox circle. Deacon Branch, however, immediately reappeared in the circle lastI named, and solemnly affirmed, in a communication to his own son, in whose house the sceptical circle was meeting at the time referred to, that he had had no connexion at all with the communications which had thus been sent forth from the latter circle as from him. Such is the state of facts the world over. In the infidel and kindred circles, the spirits of orthodox ministers appear, and with expressions of the deepest regret, abjure their earthly teachings and ministrations. In the few orthodox circles,-Jand we could multiply them by thousands and tens of thousands; yes, we could fill the world with spirit-voices if we chose,-Infidels and Universalists of every grade, as from the world of despair, affirm every article of the orthodox faith, and abjure their own earthly opinions, as being nothing else than "the doctrines of devils." Now what evidence can be conceived more conclusive of the truth of any proposition, than is here presented of the exclusive mundane origin of these communications, in the two uKndeniable facts before us, namely, that in these communications none but mundane opinions appear, and that the former vary as the latter do? No questions pertaining to this world,\par \par Page 197\par \par Scientfically Explained and Exposed. I97 or the next, can be settled by any evidence whatever, if this question is not to be admitted as settled by the evidence before us. We will, however, give one additional fact-a fact witnessed, as stated in the public prints, several years since, by an EnglishL gentleman while in New Zealand. The mediums were an old woman and her son, who were living together in a miserable flatroofed hut. When the proper conditions were fulfilled, the mediums most earnestly called upon their god to manifest himself, and convince the stranger of the truth of their religion. At length the sound of footsteps was heard on the roof of the hut, and finally, in a manner unaccountable to the stranger, an inhuman voice proclaimed the presence of the god, and the truth of the religion oMf the mediums. The same undeniably obtains throughout the wide world. We can obtain from "the spirits," and from the same identical spirits, an absolute affirmation of the truth and falseness of every religion and form of belief known on earth; and these affirmations and denials will always accord with the beliefs or assumptions of the inquirers, or mediums, at the times in which such affirmations and denials are given forth. IV. KNOWN EXCEPTIONS CONFIRM THE DEDUCTION UNDER CONSIDERATION.\par \par Page N198\par \par I98 Phenomena of Spiriltalism. We now present, as confirmatory of the views which we hold on this subject, a class of apparent exceptions to the facts above adduced. It is true that the answers obtained do not always correspond with the sentiments of those who make inquiry, nor with those of the majority of the persons present, on any given occasion, though this is generally the case. An individual, as stated in an extract given above from the work of Mr. Ballou, wished to have certain disaOgreeable communications which he had obtained, when two mediums were present, reversed. He could have his wish when one of them was absent, but not when both were present. " He could," in the language of the author, " overrule one of them, sitting alone, and get a response to suit himself. But both of them together overmatched his psychological powers." As is the prevailing psychological power, for the moment, such will be the character of the responses obtained; and this power, at times, may be with the Pmass in the circle, in opposition to that exerted by individuals, as in the orthodox circle above referred to, where sceptics were making inquiries; and in some occasional instances, owing to peculiar coincidences, it may be with individuals, in opposition to the sentiments of the majority. A medium, for example, on one occasion, was, in a circle in Leroy, N. Y.,-a circle which had met to obtain communications through her, and which was consti\par \par Page 199\par \par Scientlfcally Explained and ExpQosed. 199 tuted almost, if not quite, exclusively of sceptics. As the so-called spirit-influence came upon her, this solemn affirmation came out, as from the spirits, " Ye must be born again." All were astounded, and none more so than the medium. Yet during the entire evening, nothing could be obtained from "the spirits," whatever questions were asked, and many were, but this one sentence, "Ye must be born again." How shall this fact be accounted for? The answer is plain. The medium was of orthodox sentimRents, and had just come from another meeting, in which this and kindred truths had been very deeply fixed in her thoughts. This would account for the expression of that truth, in the first instance. Then its sudden and unexpected appearance in the circle would fix all minds most intently upon it, so intently, that no other thought could find an expression during that sitting. Just such facts as these would occasionally occur in these circles if our theory were true, and would not occur if that of SpirituaSlism were true. Such exceptions, therefore, confirm instead of contradict the conclusion deduced from the important facts included in the last two classes above presented. V. THE CHARACTER OF THE AFFIRMED SPIRIT THOUGHTS, AS CONTRASTED WITH THE KNOWN LIFE THOUGHTS OF INDIVIDUALS, EVINCE THE FORMER AS HAVING NONE BUT A MUNDANE ORIGIN.\par \par Page 200\par \par 200 Phenomena of Spiritua/ism There is still another characteristic of many of these revelations which renders demonstrably evident the fact thTat they cannot come from the spirits to whom they are referred; and if they do not come from these, we are bound to suppose that they do not come from any spirits at all, and thus discredit the whole theory of spirit-manifestations. We have professed revelations from minds such as Bacon, who have been progressing for centuries in light and knowledge, amid the revelations of eternity. We have also the recorded ideas of the same minds upon the same themes, while they were in the body. We have, then, here a Ufair opportunity to compare their present and past mental condition and capacities. What is the conclusion to which any intelligent and candid mind must come, as the result of such careful comparison? It is this and no other-that if it is really and truly the author of the great Organon who is speaking in the work given forth as from him and other kindred spirits, by Judge Edmonds and his associates, that mind cannot but be in a state of absolute and hopeless idiotcy, before it has been among "the spiritsV" for two centuries longer. We made this remark some time since to a very intelligent lawyer, who had publicly defended, and that with great ability, the doctrine of the spirit-manifestations, and who had read with much interest the work referred to. "I must admit," his reply was,\par \par Page 201\par \par Scientifically Explained and Exposed. 201 "that you are right there;" and no intelligent man who is acquainted with the writings of Bacon can come to any other conclusion. The posterity of that manW, if any exist, ought to be able to obtain heavy damages in a suit for slander against these individuals, for attributing such thoughts to their great ancestor. We hazard little in affirming that it is about as reasonable to suppose that Michael the archangel is the author of the celebrated work entitled "The House that Jack Built," and that this is the highest production that he could originate, as to suppose that it is the spirit of the immortal Bacon that is communicating in the senseless production reXferred to. So, in other instances, we have seen essays from the spirit of the great Franklin, on electricity; essays given forth through the best of mediums, and which have all the evidence that he is their author, that any of these revelations do that they come from any spirits at all; essays commencing very much like the composition of a certain tyro on perseverance, namely, "Perseverance is the best thing that ever happened to man," and bearing throughout marks of corresponding perfection of thought anYd style. One fact is undeniable to any intelligent and unprejudiced mind, in regard to these manifestations, namely, "the spirits" are not speaking in them at all, or their progression is altogether in the direction of idiotcy, and nowhere else. Con\par \par Page 202\par \par 202 Phenomena of Spiritualism sider, as proof of these statements, what follows under the next class of facts adduced. VI. REVELATIONS WHICH DO NOT, AS CONTRASTED WITH THOSE WHICH DO, ORIGINATE IN THESE CIRCLES, CONFIRM THE SAME ZCONCLUSION. The information not, as contrasted with that which is, communicated in these professed revelations, presents another undoubted indication of the nonspirit-origin of these communications. According to the fundamental teachings of "the spirits," if such are the intelligences responding to our inquiries in these communications, we are all continuously surrounded with guardian spirits, who deeply sympathize with us in our joys and sorrows, our pleasures and sufferings mental and physical, and who [are able to communicate to us, as they choose, through these mediums, any information which they may possess, and which might alleviate our sorrows or increase our joys, by being communicated to us. Now, if these communications do proceed from this source, such, we may safely conclude, would be their character, and we should find by experience that here is an available and reliable source of information on such subjects. Now, this is the precise kind of information which cannot be obtained through "the sp\irits." As a source of information, it is not an available one, on the one hand, nor a reliable one,\par \par Page 203\par \par Scien ffically Explained and Exposed. 203 on the other. Hundreds of thousands of families and individuals in England and France, for example, had their husbands, sons, brothers, and endeared relations in the Crimea, and were under the most agonizing apprehensions, of course, in regard to their condition, and that while all individual communications were for long periods suspe]nded. In the greatest agony of apprehension, wives, parents, brothers, sisters, and "nearer and dearer ones," rushed to the spirit-circles,'and entreated "the spirits " to relieve that agony by giving the information desired. What an opportunity was here presented in which "the spirits," in the presence of the world, could, by manifesting their sympathy with human suffering, and revealing themselves as reliable informants on subjects of vital importance, have established the claims of Spiritualism immovab^ly in the high regard of mankind. What an opportunity, also, to reveal themselves to the heart of grateful nations, as being really and truly what their apostles affirm them to be, the guardian spirits of humanity. But no. To all appeals made to their compassion by agonizing sufferers, they stood revealed, exclusively, as "dumb dogs," from whom no responses could be obtained. This ominous silence indicates a total ignorance of what guardian spirits ought to have known, or a most barbarous, if not fiendish_, indifference and callousness to human suffering. All\par \par Page 204\par \par 204 Phenomena of Spiritualism the world are aware of the living death which Lady Franklin has been enduring these many years, and how deeply the great heart of England and of Christendom has sympathized with her mental agony. Why have not her guardian spirits sped. to those northern regions, and brought back the intelligence which would relieve that mind from that heart-sickness which arises from "hope deferred"? Why has` not the spirit of the lost one, if alma lux, the light of life, has departed, winged his way to the sufferer at home, and revealed his fate to her? Why, to say the least, did not some of his or of his associates' guardian spirits fly to her with the information which she so much desired? It would seem that they must have got fast frozen up in some of those ice mountains, or that they must carry hearts of ice in their bosoms. Where was the spirit or guardian spirits of Emma Moore, or those of her agonizeda friends, that from none of them were tidings brought to those friends during the interval between the time of her disappearance and the discovery of her body, of her untimely end? When the fell seducer, as a stealthy boa constrictor, is following the footsteps of unsuspecting innocence, why do not these guardian spirits, who can read even the secret thoughts and purposes of men, reveal to the intended victim the perils which encircle her? Years ago, a proclamation was professedly sent forth from the spirbit-world, that if\par \par Page 205\par \par Scienlzcally Explained and Exjosed. 205 thieves and robbers and murderers and seducers did not cease their doings, the spirits, who had a full knowledge of human conduct, would reveal the authors and perpetrators of crime to the ministers of justice. All this these "guardian spirits" are professedly able to do. Why have they not done it? Such revelations have been made by means of clairvoyance, and even by dreams. Why do not' the spirits " show their love tco the race by performing such promised offices? Why do not the spirits of murdered persons reveal facts, in these circles, which will lead to the detection of the murderers? The spirits appear to have no hearts for such forms of well-doing as these. As informants of facts to us unknown, the revelations of "the spirits" have very different and opposite characteristics. Let us consider a few of these revelations. The following wondrous facts we take from the Spiritual Telegraph, the leading organ of the secdt in the city of New York. We give the statements as quoted from that paper in the Evenizng Post, with the introductory remarks of the editor of the latter paper. "The believers in rappings and communications from the'land of spirits' are increasing in this city. Private families, in circles of from six to a dozen persons, nightly indulge in the'grave amusement.' A regular organization meets every\par \par Page 206\par \par 206 Phenomena of Szsz-iluazism Sunday at Dodworth's Hall, in Broadway, next toe Grace Church, where anyone is allowed to give his views on the subject. "Conferences are also held during the day and evening each week at the head-quarters of the spiritualists in Broadway, near Prince Street. At the assemblies many'tough yarns' are told. The Spiritual Telegraph, the organ of the'faith' in this city, gives us some samples of recent occurrence. It says:"'A gentleman from New Haven related the following: A Mr. Fairfield, a medium, was some weeks ago sent from Springfield, Mass., to the hofuse of a Mr. Barnes, another medium, in Fairhaven (a village near New Haven), Conn. He knew not the purpose of his mission, and when he got to the house of Mr. Barnes, found he had not money enough left in his purse to pay his fare home. On the evening of the same day he and Mr. Barnes were both simultaneously entranced, when they put on their overcoats and went out. Our informant, who was present, followed them. They went up the road some distance and stopped, when Mr. Barnes began to scratch in the snowg, which was about three inches deep, as if in search for something. "' Presently he grasped something in his hand, and they both returned to the house, where, on\par \par Page 207\par \par Scientzically Explazined and Exposed. 207 opening his hand to the light, it was found to contain two quarter eagles, which, in obedience to the spiritual impulse, were divided equally between the two mediums. They went out again, our informant following them as before; and when they came directly in front of a certahin church, they began to grope in the snow again, and digging out a board which had been covered up, they threw it aside. They then commenced a search where the board had lain; as the hand of one of them was passing to a particular spot, the narrator distinctly saw a small object lying there, which on being picked up proved to be a silver coin-a quarter of a dollar, if we remember. "'They then went and scratched in the snow and dirt on the steps of the Odd Fellows' hall, and found another coin.'" There isi a medium in the state of Ohio, of whom it is affirmed, in illustration of the new things revealed by "the spirits," that at times, when under their inspiration, he will walk for miles with his eyes shut, passing, in the mean time, over fences and through forests, till he arrives at a particular place, when he will order, in the name of "the spirits," those who have accompanied him to dig down at a certain spot which he designates. They do so, and find at length some dry bones, an Indian hatchet, and othejr pieces of old iron of equal value.\par \par Page 208\par \par 208 Phenomena of Spirilualism A very intelligent spiritualist told us that he had been present and witnessed these very wonders. Such are "the spirits" as informants of facts which we do not know. We do not affirm that no higher facts are ever revealed in these communications. These, however, are fair examples of what we do obtain, spiritualists themselves giving the record. If these revelations are from disembodied spirits, judging from kwhat they do and what they do not reveal, we affirm, without fear of contradiction, that they are, almost without exception, beings of the most debased morality and demented intelligence, and that to regard such communications as coming from the inhabitants of the immortal spheres, tends to produce nothing in us but corresponding debasement and dementation. Before closing our remarks on the class of facts now under consideration, we should make the following undeniable statement in regard to them, a statelment which has a very important and decisive bearing upon the question of their origin. The statement is this: most of the cases of this kind reported to the public have been, and are, found, on careful inquiry, to have either no foundation in fact, or to be characterized by very great exaggerations, while the well-authenticated cases are very few, much fewer than we should expect from the myriads of sources from which these manifestations proceed,\par \par Page 209\par \par Scienlically Explained andm Exposed. 209 even supposing them not to be given forth by disembodied spirits at all. In listening to the popular lecturers on Spiritualism, we find, as they approach this class of facts, that they uniformly begin by telling their hearers that they could spend the whole night in relating cases which they themselves have witnessed personally, and then out will come the old pen-knife story, and other hackneyed facts of a similar character. How few are the cases related by Mr. Ballou, and other great defendners of this new faith, and how far do they have to travel to collect even these! To us, after having investigated the nature of the power by which these manifestations are produced, there is but one matter of surprise, namely, that this class of manifestations are not, in the spirit-circles, of more frequent occurrence than they are. VII. THE GENERAL INTELLECTUAL CHARACTER OF THESE COMMUNICATIONS DEMONSTRATE THEIR NON-SPIRIT ORIGIN. The general character of these communications, considered in a mere intelolectual point of view, in comparison with the productions of minds in the body, precludes wholly the supposition that they are from disembodied spirits. Communications coming from the high spheres above, we cannot but know, as we have already observed, would move 14\par \par Page 210\par \par 21O Phenomena of Spiritualism upon a level altogether above the highest forms of thinking among men in the flesh. We cannot but be mentally and morally degraded ourselves to entertain any other ideas of a future pstate. Suppose that we have masses and floods of communications professedly descending to us from those high spheres, communications which, while they contain nothing new, not only never rise above the higher forms of mundane thinking, but almost, if not quite, invariably fall incomparably below them; very seldom, indeed, rising above mere commonplace, and more frequently embodying the most senseless puerilities conceivable. What higher evidence can we have of an exclusively mundane origin, than is thus pqresented? When we will consent to receive such forms of thinking as from spirits, spirits, too, from the higher celestial spheres, as these are generally affirmed to come, we consent to our own mental and moral degradation, and voluntarily subject ourselves to influences of all others most efficient to produce that result. We will cite a few passages as examples of "spirit-wisdom." Our citations are exclusively from books advertised in the Spiritual Telegraph of New York, as among the standard spiritual prroductions which are kept for sale at that office, books embraced in the catalogue, to all of which the " reader's attention is particularly invited." In a communication of upwards of forty pages from George Washington, a communication\par \par Page 211\par \par Scientzifcally Explained and Exposed. 211 contained in a book entitled "Love and Wisdom from the Spirit World," we find the following important announcement: "If men were governed by love, truth, wisdom, and harmony, then they would be under osne grand, universal government of peace and harmony." No one can fail, we think, to understand the important principle here affirmed by the father of our country, and it is certainly just as true as the momentous proposition that an oyster is an oyster. Further on we are told that in order that mankind may "become acquainted with the natural and spiritual laws which govern their own being," knowledge requisite to "enjoy peace, harmony, and happiness," " it is necessary that they obtain light on these impotrtant subjects." The meaning of the last part of the following sentence is not to us quite so plain as the foregoing: "These glorious realities," the blessings of one universal brotherhood among men, "cannot be enjoyed until there is a general reformation in all governments, laws, institutions, and modes of teaching the generation together with the present." At the head of the address, presenting throughout corresponding perfection of thought and style, we have a likeness of the author, a likeness at the ubottom of which we find a scrap of poetry, made by Washington himself, as we are given to understand, for the express purpose of accompanying that likeness. The poetry reads as follows:\par \par Page 212\par \par 212 Phenomena of Spiritualism " When the likeness of this portrait you see, Remember that it is to represent the likeness of me; But the spirit in its brightness you cannot see, For that is far above the likeness of thee. G. WASHINGTON." The likeness of Franklin, which stands, in the book abovve named, at the head of a long essay from him on " Progression of the Mineral, Vegetable, Animal, and Spiritual Kingdoms," is also accompanied by the following lines, composed by that great mind, in his " angel's home." "The likeness of this portrait is to represent The likeness of man when he dwelt here below, But the likeness of the spirit you would like to know, And this would be no more than I would like to show; But the mind is not prepared the likeness for to see Of the spirit in his angel's home aws bright as we. B. FRANKLIN." "The elevated spirits" communicating in this book affirm, we are told, that they "impressed every word and sentence" found in it upon the medium's mind before it was written. We have then here, it would seem, an infallible criterion by which we can judge of the progression of these minds in "love and wisdom" during their residence in the celestial spheres. From another work, entitled " Light from the Spirit World," we take the following specimens of spirit-thinking and composxition. An essay on Wisdom commences thus: "Wisdom is what is wise, and what is wise is wisdom. Wisdom is not folly, and folly is not\par \par Page 213\par \par Scientifically Explained and Exposed. 213 wisdom. Wisdom is not selfishness, and selfishness is not wisdom. Wisdom is not evil, and evil is not wisdom." Again: "Wisdom is wisdom. All is not wisdom. All is not folly." Further on we are told that if we would get wisdom, those of us who have it not, we must "get it where it is to be found." For ouyrselves, much as we value this priceless treasure, we feel very little inclined to resort to "the spirits " to get it, though we can obtain from them the great truth that, "Men are what they are," together with the momentous information that, " Change is alteration," and although they assure us that they come to us, "in wisdom which is from heaven," "with glad tidings on their tongues, with the rainbow of promise over their heads, with the cup of salvation in their hands, with the wine of consolation to tzhe mourner, and the balm of healing to the sorrow-stricken and despondent." We must give one additional quotation. The essay "On Works" thus commences: "Works are the doings of a worker. Indolence is not work. Industry is work. Industry, accompanied with wisdom, works a wise work. Wisdom works wisely, and the works of wisdom are not works of vanity." The medium through whom these great thoughts are communicated to us assures us that " the spirits" express themselves, after reviewing what they have here co{mmunicated, well satisfied with their work. In a work entitled "Discourses\par \par Page 214\par \par 214 Phenomena of Spiritualisz from the Spirit World, dictated by Steven Olin, through Rev. R. P. Wilson, writing medium," we have the following somewhat original definition of the phrase "the kingdom of God ""By the phrase'kingdom of God' is meant, I. The most internal essence, or the love, wisdom, and will principles. 2. The subordinate principles of expansion, attraction, and circulation. 3. The age|ncies of heat, light, and electricity. These principles and agencies constitute the realm of this kingdom, with reference to its internal nature and relations." So much for the theological lore of "the spirits," for their wondrous insight into the secrets of spiritual wisdom and knowledge. We shall not multiply quotations further. We contend that what we have presented is not an unfair representation of the real wisdom of "the spirits." For ourselves, we have searched in vain among these communications, a}nd we have examined the works commended to our regard by the best informed spiritualists in the country, as among the fundamental and standard spirit-productions; we have searched in vain, we say, among all these productions for a new or a great thought. We have found, almost without exception, forms of thinking far below those which appear in the ordinary productions of men in the flesh, and which do not shock all our hallowed sentiments, and debase all our conceptions, in regard to\par \par Page 215\p~ar \par Scientiically Explained and Exposed. 21 5 immortality, when received as from spirits inhabiting the celestial spheres. A friend of ours, Hon. George Bradburn, as he has affirmed before the public, has read upwards of six thousand pages of these productions, and has turned from them with the identical impressions above stated. They have absolutely none of the characteristics which we cannot but know they would have did they come to us from spirits standing amid the high revelations of eternity. On the other hand, they have all the marks, and none other, of an origin purely and exclusively mundane. For example: I. None but mundane thoughts are here embodied, thoughts which vary in their forms with the opinions of the circles in which they originate. 2. These communications present the precise kinds of thinking which we know would proceed from the surface of minds in the very passive and unthinking state in which mediums affirm themselves to be, when they suppose themselves under the inspiration of the spirits; and which can proceed from no other source. We find just such thoughts as these in these communications, and little else. 3. All the peculiarities of style and manner which characterize the mediums, and those who are around them, when communicating, are embodied in these communications. No spirit, from any sphere, can spell correctly, speak grammatically, or utter anything but senseless puerilities, when communicating through certain\par \par Page 216\par \par 216 Phenomena of Spiritualism mediums. 4. We find all the peculiarities of sentiment, forms of expression, and mere ignorance of the mediums and spirit-circles reflected in these productions. We find, for example, in a communication given forth as from the spirits, through Mrs. Fish, when in Cleveland, such expressions as the following: "Go, sit under the teachings of that orthodox D.D., who says that all these rappings and other physical manifestations are humbugs," etc. Again: "This conclusion that all these spiritual manifestations are a humbug, because spirits cannot have power to make such manifestations, strikes their own pretended faith flat in the face." There is one fact which has struck our minds with peculiar interest, in reading these works. Whenever the inquirer asks questions of the spirits, pertaining to subjects which real spirits must be acquainted with, but of which he is ignorant, and about which he is perplexed, we always find that the spirits here responding not only do not know anything more than he does, but that his ignorance and perplexity are reflected in the responses which he obtains; thus indicating most decisively that the inquirer, and he only, is answering his own questions. The following we give, as examples, from Rev. H. Snow's work entitled "Spirit Intercourse ": "Can you give any idea of the manner in which spirits converse?\par \par Page 217\par \par Scientifcally Explained and Exposed. 2 7 "You had better not attempt to penetrate so deeply into our affairs, for it can be of no use to you. There is, however, with us a common and universal method of holding intercourse, but of which you can form no just idea until you are permitted to make use of it. "Are there any evil-disposed or mischievous spirits that have it in their power to approach and communicate with us? "You cannot fully understand what you wish to know upon this subject either. It is not in our power to enlighten you much in this respect. "Can it be explained, without implying deception on the part of spirits, how great men are said to be present, and to communicate, when what is communicated shows plainly that the great men are not present? "You must not think that we can give you all the satisfaction you wish on this point. It may be said, however, that it is not necessary to suppose deception, as there are other ways of accounting for such facts. You cannot understand the matter fully," etc. Thus it is that every peculiarity in the state of the inquirer's mind is perfectly reflected back upon him, in the responses which he obtains. If he understands, is ignorant of, or perplexed about, the subject about which he inquires, his own knowledge, ignorance, or perplexity, and nothing else, will be presented in the answer obtained. 5. Finally, how great\par \par Page 218\par \par 218 Phenomena of Spiritualism soever the number, and diverse the character and relations of spirits which communicate through one and the same medium, the style of each will be one and the same with that of all the others, thus showing that they are the product of one and not of many minds. What perfect identity of style, for example, characterizes the various productions of different minds, professedly communicating their thoughts to the world, in the two volumes published by Judge Edmonds. We must repudiate all the laws of criticism, and ignore the entire dictates of common sense, before we can admit that different minds are here communicating. So in regard to all of these works. The same spirits, communicating through different mediums, are wholly unlike themselves, in style and manner, and forms of thinking. All minds, on the other hand, communicating through the same channel, present a perfect unity in these respects. There is an apparent exception to the above statements, an exception which, instead of contradicting, really and truly confirms the principle which we have assumed. When the medium, or some one present, knows the style of the individual whose spirit is professedly communicating, such style will sometimes be in some degree copied, though almost without exception very imperfectly. So also when an imaginary character is communicating, such as a news-boy, forms of expression which that class of persons are\par \par Page 219\par \par Scientifically Explained and Exposed. 2I9 known to use, will sometimes be embodied in the communications obtained. In all other cases, we believe, and we think we cannot be mistaken, the principle under consideration fully obtains. No one spirit has anything like a fixed style by which he can be identified, as he appears in different circles and communicates through different mediums. All spirits, on the other hand, with the exceptions above named, when communicating in the same circles, and through the same mediums, have a perfect identity of style; a style, too, which varies as the character of the circles and mediums varies. We noticed, for example, some years since, several communications purporting to have come from the spirits of Messrs. Webster, Calhoun, Clay, and others, communications obtained through one of the Miss Foxes in the city of New York, and in a circle constituted of such men as the Hon. J. R. Giddings. Mr. Calhoun is affirmed to have announced his own presence in an elliptical style peculiar to himself, namely, "I'm with you," and this was assumed as proof positive of his actual presence. It was forgotten that some persons present knew well what were his peculiarities in such forms of expression. As soon as he and the others began to make formal communications, however, all peculiarities of their earthly style and manner disappeared at once, and all adopted one and the same style, a style, too, utterly unlike and infinitely beneath\par \par Page 220\par \par 220 Phenomena of Spiritualism what was so peculiar to each when in the body. Now, if such facts as these do not prove the exclusively mundane origin of these communications, we may well ask, what can be established by evidence? We cannot have higher evidence, when standing before a mirror, that it is our own image that we see reflected there, and that our presence is the cause of that reflection, than we have, in such facts as these, that these communications are nothing but the reflections of the thoughts of the mediums, and of the persons constituting these circles, and are caused by those thoughts, and not by those of spirits out of the circles. The time is not distant when the only sentiment of mystery connected with these manifestations will be that in the middle of the nineteenth century the belief could have obtained among any intelligent portion of the community, that such communications could have descended to us from the " undiscovered country." VIII. FUNDAMENTAL FACTS DEVELOPED BY INDIVIDUALS THROUGH INQUIRIES MADE FOR SELFSATISFACTION IN REGARD TO THE ORIGIN AND CAUSE OF THESE PHENOMENA, INDIVIDUALS WHO HAD FORMED NO DEFINITE THEORY UPON THE SUBJECT. We now refer to an important class of facts which have been developed by inquiries put by individuals\par \par Page 221\par \par Sczentificaly Explained and Exposed. 221 for the specific purpose of satisfying their own minds on the question whether spirits have, as a matter of fact, any connexion with these mysterious phenomena. The inquiries to which we now refer have generally been made by individuals who had formed no particular theory upon the subject, and made simply for the purpose named. They have assumed, and for the best of reasons, that if spirits are really and truly responding here, individuals will, of course, get no answers, if they call for those who cannot be present; and that if they can get the same answers from such spirits that can be obtained from any others, and in all respects the same evidence of spiritpresence and agency, then Spiritualism, whatever else may be true of these facts, must be false. These experiments have established undeniably the fact, that in all respects the same answers can be elicited, and the same evidence of an actual presence as the authors and cause of these communications, can be obtained from the following classes of spirits, as from any others that ever have been or can be evoked, namely, from the departed spirits of devils; from the departed spirits of individuals yet alive, or who never existed; from the departed spirits of the lowest orders of brute beasts, insects, and reptiles; and finally, from the departed spirits of shrubs and stones. All tests of identity, all indications of intelligence, of a knowledge of our secret thoughts, all\par \par Page 222\par \par 222 Phenomena of Spiritualism forms of information, all kinds of manifestations, physical and mental, that can be obtained from any spirits whatever, can be obtained from each and every class above named. " I don't understand these mysterious occurrences," said the father of a certain medium, an honest and intelligent farmer; "but there is one thing that I do know about them, and that is, that we can obtain just as intelligent answers from the spirits of beasts, shrubs, and stones, as from any spirits that can be called upon. This I know absolutely; for I have made the experiment myself, till I am perfectly satisfied upon the subject." Mr. Ballou admits that facts of this kind do occur, and attributes their occurrence to a low order of spirits who are ready to appear in any characters that men desire. "This," he also says, "is the explanation given by truthful spirits." This explanation, however, is self-contradictory and absurd; for this low order of spirits exhibit all the intelligence that any others do. They have the same power to respond to our secret thoughts, to answer test questions, and to convey information of facts unknown to us. They will discourse as profoundly upon all subjects that can be named as any others whatever. Now what more decisive evidence can we have of any truth than is here presented, that these responses do not come from spirits? The facts of the case could not be as they are, if invisible intelligent beings were really and\par \par Page 223\par \par Scientifcally Explained and Exposed. 223 truly communicating with us in these manifestations. They could not, on the other hand, but be as they are, if the spirits constituting the circles were unconsciously producing the answers which they obtain to their own inquiries. In this case, and in this alone, any spirit named, whether existing or not existing, would give the same responses as any other. The spiritualist, we know, has an answer ready for such facts. The individual putting such questions, he says, is in a dishonest state of mind, and therefore, by the law of spiritual communications, draws lying spirits to himself, and from these he obtains his answers. This answer, if admitted as valid, proves far more than the spiritualist intends. It renders demonstrably evident one fundamental fact pertaining to all these communications, the absolute impossibility of identifying at all any spirits which are communicating with us, if any are. If lying spirits can answer as correctly as any others all test questions given to identify the spirits who are communicating with us, it is absolutely impossible for us to determine whether the spirit communicating with us, on any given occasion, is not a lying spirit instead of the one we suppose. All ground of confidence, therefore, in the validity of any of these communications is taken away. It cannot be denied that all evidence of the reality or validity of all such communications is\par \par Page 224\par \par 224 Phenomena of Spiritualism utterly annihilated by the facts before us, facts which cannot be denied. But the assumption that the putting of such inquiries implies dishonesty in the inquirer, is wholly unauthorized. The questions are put for the single and honest purpose of determining the fact whether these responses do proceed from disembodied spirits or not. They are perfectly adapted to secure that result, and consequently may be, and no doubt often are, put with the most perfect integrity; a state of mind which, if the law of spirit-communication referred to is real, would repel and not draw to itself lying spirits. Truth-telling spirits, and they only, would be drawn into communication with the inquirer to solve his honest doubts. The relation of the responses obtained under such circumstances to the state of the inquirer's mind should not be overlooked in this connexion. They are always in the fixed relation of consequence to that state as antecedent. As is the state, so are the responses. As the former changes and varies, so do the latter. This is the fixed law of their occurrence. If this fact does not reveal the state referred to as the cause, and the responses as the effects of the action of that cause, and therefore exclude the supposition of ab extra spirit-agency, what relations of antecedence and consequence can reveal that of cause and effect? None, it must seem, but those who are determined to\par \par Page 225\par \par Scientfically Explained and Exposed. 225 be deceived can avoid the conclusion which we draw from such facts. IX. THE SAME RESPONSES, AND THE SAME EVIDENCE OF SPIRIT-PRESENCE, CAN BE OBTAINED FROM THE SPIRITS OF INDIVIDUALS YET ALIVE, BUT SUPPOSED TO BE DEAD, AS FROM THE SPIRITS OF PERSONS ACTUALLY DEAD. There is a class of facts which should not be overlooked in this connexion, a class against which no objection like that above alluded to can be raised. We refer to responses which individuals obtain when they, with the most honest desire for true information, call for the spirits of friends whom they sincerely suppose to be dead, but who are yet alive. In all such cases, all the evidence of actual presence and identity is obtained that is ever obtained in any instances whatever, and inquirers are just as certain to get responses when they call for the spirits of such persons, as in any other cases. We have two friends, for example, one of whom is alive, and the other dead, both of whom, however, we, with equal honesty, suppose to be in the spirit-world. We are just as sure to get an answer when we call for one of these spirits as for the other, and we can obtain, in all respects, the same evidence of actual presence and identity in one case that we can in the other. The facts cannot be denied. They would be as these are, if the responses originated 15\par \par Page 226\par \par 226 Phenozmena of Spiritualism within the circle. Could they be so, if they came from spirits out of those circles? But one answer can be given to such a question. A child, for example, in an intelligent Christian family which we have known for nearly twenty years, years since became a table-moving, writing, and rapping medium. We have ourselves seen phenomena of the first class, and heard the raps connected with that child, and have fully satisfied ourselves that there is no intentional deception in the case. The evening after the child announced the fact that he was a medium, the family formed a circle by themselves, and when the rappings commenced, took the alphabet, and called for the name of the spirit present, if any was present, and was producing these mysterious sounds. The name of a young man who had been for a considerable period a member of the family, and had left for New Orleans in the spring of 1854, and from whom, though he had promised to write, they had never heard since, was given. In answer to subsequent enquiries, the following statements were all rapped out, namely, that on the 24th of May, 1854, he had died in New Orleans, of the yellow fever. Since that occurrence, that young man has reappeared among us, and thereby established the fact that he is not dead. In this case every question was put with the utmost sincerity, and there was nothing whatever to draw responses from lying\par \par Page 227\par \par Scientifically Explained and Exposed. 227 spirits. Of this, however, the entire family are perfectly aware, that the answers obtained represented their own previous convictions of facts, and to those convictions they have sense enough to attribute the communication which they did obtain. A somewhat remarkable case of this kind some years ago occurred in Cleveland. A young man went from that city to Chicago. From the latter city he wrote to his friends that he was to leave that place for St. Louis. For upwards of five months subsequent to the reception of this letter, no intelligence whatever was received of him, and it was supposed that he was dead. His mother, having accompanied a female friend, a devoted spiritualist, to the residence of a medium, and while listening to the communications which others were then receiving, felt something like a human hand grasp her own, as if for the purpose of an affectionate salutation. She asked the medium what that meant, and was told that it was an indication to her that a spirit was present who desired to speak to her. To her inquiry who the spirit was, the name of her son was given. She was then informed, as from him, that on his way down the Mississippi, the boat took fire, and he, in his fright, leaped overboard and was drowned. "You know, mother," said the spirit, "that while alive, I ridiculed Spiritualism. I am exceedingly glad to find it true, as I can now communicate with you." The mother\par \par Page 228\par \par 228 Phenomena of Spiritualism was then requested to call again, at a time named, when he would have other important communications to make to her. The medium in this case was a speaking one, and the mother, though she had never met the medium before, nor had ever heard of her, recognised a perfect likeness to her son's voice and manner. She called as directed, and received other communications. She then called upon two other mediums, both total strangers to her, and through them also received substantially, as from her son, the same messages as before. To the question, How can I know that it is really and truly my son communicating with me? she was told in reply that he would accompany her home, and remain with her there till all doubts were removed from her mind. The disconsolate mother returned home with the most absolute conviction that her son was dead, and that she had communed with his spirit. On her arrival, however, she was met by that very son, who had returned during her absence. He had written home, but none of his letters had arrived, and this was the cause of the apprehension that he was dead. Now this case, which we ourselves obtained directly from the family itself, this case, we say,-and others of the same character, to any number desired, might be adduced,-establishes most unquestionably the following facts: (I) There was here the most perfect honesty and sincerity in the mind of the inquirer, and\par \par Page 229\par \par Scientilcally Explained and Exposed. 229 the consequent absence of all causes which, according to the principles of Spiritualism, would draw lying spirits into rapport with her mind. (2) All conceivable evidence, physical and mental, of the presence of the particular spirit supposed to be present was given, that is or can be given in any other case. (3) Nothing is requisite to obtain all the evidence of the actual presence of the disembodied spirits of individuals who are yet alive, that can be obtained in reference to that of any person who is dead, but an honest conviction on the part of the inquirer that the living individual, whose spirit is called for, is actually dead. (4) To suppose that lying spirits can thus personate other minds, and none other, if any do, can respond, in such cases, is to annihilate all evidence that any other can have that he has ever communicated with any particular spirit, on any occasion whatever, on the one hand, and that all these communications, if from spirits at all, are not from "the father of lies" or his agents, on the other. (5) We need suppose no other cause for such responses but the state of the inquirer's mind, in the circumstances actually existing, to account for all the facts which here present themselves. The recollection of her son would, of course, be very vivid in the mother's mind, and this would give form to the words, voice, and manner of the medium. (6) It would be the height of absurdity, consequently, to refer such communica\par \par Page 230\par \par 230 Phenomena of Spiiitzlalism tions to any ab-extra spirit-cause. (7) If such are not, and no one will pretend that they are, to be referred to the agency of "the spirits," it would be a monstrous absurdity to refer any other of these communications to such agency. (8) No tactual impressions, no likeness in these communications to the voice, style, or manner of persons living or dead, can be any real proof of the truth of Spiritualism. X. SIMILAR RESPONSES ARE OBTAINED IN THESE CIRCL,ES, BY DEVOTED SPIRITUALISTS, FROM THE SPIRITS OF PERSONS ACTUALLY ALIVE, BUT SUPPOSED TO BE DEAD. We now adduce a class of facts perfectly similar to those above named, and which occur under circumstances that entirely free them from all the objections that can be raised, even by spiritualists, against the conclusions undeniably deducible from them. We refer to responses obtained in these circles by devoted spiritualists themselves, answers purporting to come from individuals supposed, and honestly supposed, to be dead, but who are yet alive, or never existed at all. Here, of course, there is the most perfect integrity in the inquirer's state of mind, and the consequent total absence of all causes to induce the presence and action of lying spirits. In precisely such circumstances, just the same kind of communications are obtained, and all test ques\par \par Page 231\par \par Scient/zical/y Explaiized and Exposed. 23 tions put to identify "the spirits" communicating are answered with the same correctness as in any other instances. A very striking case of this kind came under our own observation. A friend of ours was believed by herself, her physicians, and by all around her, to be in the very last stages of consumption, within one or two weeks, at the utmost, of death. At this time she was visited by a number of relatives, who were most devoted spiritualists, and who took very great pains, but without success, to interest her in the subject. She was feasting on more substantial realities than "the spirits" revealed to her. These individuals took their final leave of our friend, and returned to their distant homes with the most undoubted conviction that in a very few days she would be in eternity. A few weeks subsequently, the husband of our friend received from those individuals a letter containing a special and affectionate communication from the spirit of his departed wife,-a communication obtained from that identical spirit and none other, in the spirit-circles which these individuals attended. In that circle they inquired if the spirit of that supposed to have been dying, and consequently then dead, friend, was present. The answer was, yes. After all proofs of identity were given that are ever required, and all the circumstances of our friend's departure and her then happy state were given, a wish was ex\par \par Page 232\par \par 232 Phenomena of Spiritualism pressed by her to send a communication of consolation, etc., to the bereaved husband that was left\cf1\f1\fs23\par } Au04 Positive and Conclusive{\rtf1\ansi\deff0{\fonttbl{\f0\fnil\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\lang2058\f0\fs24\par Page 186\par \par x86 Phenomena of Spirituaiism CHAPTER IV. POSITIVE AND CONCLUSIVE PROOF THAT ALL THESE COMMUNICATIONS AND MANIFESTATIONS ARE THE EXCLUSIVE RESULT OF MUNDANE CAUSES,,estations may be satisfactorily accounted for by a reference to exclusively mundane causes, and that to refer the same to any ab extra spirit-cause or causes, is consequently a violation of all the principles of science and common sense bearing upon the subject; and, second, that, by arguments equally incontestable, we have proven that these manifestations are, in fact, produced by mundane and not ab extra spirit-causes. The question of origin being thus disposed of, we now advance to a consideration of that of tendency. This spirit movement is, no doubt, progressive, and progression is the great theme of its advocates. The question before us is, the direction of this movement. Progression may be in the direction of evil as well as good,-of darkness, igno\par \par Page 328\par \par 328 Phenomena of Spiritualism rance, superstition, and even of idiocy, as well as upward and onward towards higher light, and more perfect forms of thinking and action. The question, whence a thought originates, is not so important as this: what is its character? The tendency of Christianity depends more fundamentally upon what is intrinsic in the truths which it reveals, than upon the mere fact of their origin; though mental harmony with the truth, and faith in its divine origin, are indispensable to its highest efficiency. Suppose that in "the spirit land," as well as in this world, there are myriads of idiotic minds, liars, and villains, and that they have found out a mode of communicating with mankind. Is the mere fact that spirits are communicating with us any reason why we should heed their communications, and frame our systems of belief, in regard to time, or eternity either, in accordance with their teachings? We are not to believe every spirit out of the body, any more than every spirit in the body. All spirits alike are to be tried by the same tests. The remarks which we have to make on the topic now before us, will be comprehended under three general divisions-the tendency of Spiritualism to the benefit or injury of mankind, physically, intellectually, and morally.\par \par Page 329\par \par Scientiically Explained and Exposed. 329 SECTION I. Tendency of Spiritualism to the Good or IlM of Mankind Physically. To show that Spiritualism benefits mankind physically, it must be proved that, in these circles, the health, not of the sick, but of those in a normal physical state, is benefited; and that, by visiting these circles, and subjecting ourselves to the influences there generated, the most perfect forms of physical development may be secured. That which is medicine to the sick, is poison to persons in health. If diseased persons are medicinally benefited by visiting these circles, that is a sufficient reason why individuals in health should avoid those places. We may safely assume that no intelligent individuals of this latter class ever visit these circles with the expectation of thereby lengthening life or of securing to themselves or posterity more perfect forms of physical development. Suppose, on the other hand, that the tendency of the action of the force there generated is to derange the physical system, and to derange it to such a degree as to disturb fatally the normal action of the mind itself. Then, as the masses of persons visiting these circles are in a normal state, mentally and physically, we should be bound to regard the tendency of Spiritualism,\par \par Page 330\par \par 330 Phenomena of Spiritualism physically considered, as evil, and almost exclusively so, and that in a very aggravated degree.' Catalepsy," \emdash one of the most terrible of all physical disorders,-" trance, clairvoyance, and various involuntary muscular, nervous, and mental activity," are among the effects attributed by Mr. Ballou to this force, as it acts "in mediums." The reports of our lunatic asylums everywhere disclose the appalling effects of the action of this terrible force in such persons. We once saw a speaking medium when "the spirits" were in him. We have no wish to have the spectacle renewed. We seriously doubt whether "the seven devils" in Mary Magdalen produced in her more revolting physical and mental manifestations than we then witnessed. Those terrible contortions and convulsions of the whole physical system, together with the wild and incoherent utterances,-we have often wished to banish the remembrance of them from our mind. What terrible thirst is often induced in such persons, under such circumstances! A single medium has been known to drink more than a dozen tumblers of water during a single evening. In other instances, the senses are utterly disordered. A tumbler of ginger water, for example, was handed to a medium in the presence of a friend of ours. She affirmed that it tasted like licorice. A tumbler of pure water was then handed to her. It was to her as bitter as worm\par \par Page 331\par \par Scientftically Explained and Exposed. 331 wood, and so nauseating that she could not retain any portion of it in her mouth. Another medium, a strong man, when on his way to attend his spiritcircle, one of the coldest days of winter, found himself under the influence of this terrible force. He was utterly unable to stand upon his feet, and when subjected to the freezing cold, with his outer garments thrown off, the perspiration ran from him as from a labouring man under a vertical July sun. No wonder that early graves and our lunatic asylums are peopled to such an alarming extent from this class of individuals. We believe this force to be one of the life forces as ordinarily developed in the human system, and, for that reason, a death force when developed unduly, as it is, and from the circumstances of the case must be, in such persons. Precisely similar effects in kind, though but in few instances in degree, must be produced in those who frequent these circles. A gentleman of our acquaintance, a very influential and devoted spiritualist, told us, some years since, that he received a special message from " the spirits," urging him to devote his time and influence to the promotion of this great cause, he having leisure and means and a liberal education. He accordingly introduced a medium into his own house, for the purpose of carrying out the plan proposed. The effect of frequent subjection to "the spirit" influence, however, was such upon his\par \par Page 332\par \par 332 Phenomena of Spiritualism health, that the spirit of his own father told him that he must send the medium from his house and dismiss the subject from his mind, or his health would ere long be hopelessly prostrated. We state this fact merely in illustration of the physical effects produced by the action of this terrible power upon the human organism; for such we honestly believe to be its unvarying tendency. Upon many the effect of sitting in these circles is such that it cannot be endured. A friend of ours, after sitting but a short time under such influences, had to be carried from the room, and more than two hours elapsed before she was able to return to her place of residence. A medium whom another friend accidentally met, some years ago, put one hand into one of hers, and placed the other upon the top of her head. Instantly our friend felt a very strong mesmeric force coming over her, she having frequently been subject to it before. We allude to this fact as another illustration of the identity of the mesmeric force and that from which these manifestations immediately result. On the subsequent evening, after she had been seated but a few minutes in a spirit-circle, by the side of the medium referred to, she found her eyes immovably closed, and herself unable to stir or speak. Her limbs became stiff and rigid, and her breathing very difficult, while the pulsation of the heart became perfectly unnatural; the feeling induced in her brain was as if a heavy\par \par Page 333\par \par Scientifically Explained and Exposed. 333 mass of cold iron or lead had been laid upon it.'At length, by the greatest effort, she was enabled to utter a scream sufficiently loud to indicate her condition to those present. She was accordingly taken from the circle, and after a time was restored to her natural state. Such is the effect of this power upon susceptible temperaments. Yet the tendency, in all other instances, is precisely the same, unless (cases of very rare occurrence) they happen to be affected with peculiar forms of disease upon which this force acts medicinally. For ourselves, we should deem it as criminal in us to subject ourselves to its frequent influence, as it would be to habituate our physical system to the continued action of small quantities of arsenic. A power which acts with such terrible effects upon the physical, and especially upon the nervous, system, cannot fail to disorder, to a greater or less degree, if not fatally, the normal action of the mind. When the physical systems of individuals are so disordered, for example, that they cannot distinguish ginger water from licorice, or pure water from wormwood, which of their senses can we trust on any subject? What court of justice would receive the testimony of such persons in regard to any facts which they may affirm themselves to have witnessed when in such a state? To such individuals the most discordant sounds may possess an angelic melody, and the wild\par \par Page 334\par \par 334 Phenomena of Spirituaism est vagaries of thought all the characteristics of the highest wisdom. These remarks apply, not only to mediums, but to individuals constituting these circles, and apply to the full extent to which they have become subject to the action of this force. When we read the communications there obtained, and find that sensible and even educated persons present regard them as embodying angelic thoughts, we affirm that but one account can be given of such facts, namely, that the minds of such individuals have become so disordered that they cannot distinguish the really beautiful, true, and good, from their respective opposites. The individual, for example, who could not distinguish ginger water from licorice, or pure water from wormwood, supposed herself speaking and acting under the immediate inspiration of the Apostle Peter. As thus inspired, her communications were received by her auditors. Yet when questioned, this apostle thus speaking and thus received, had forgotten the particular feast at which Christ was crucified, the names of the mountains on which Jerusalem was built, and all facts of a kindred character. The audience, however, which attended upon her ministrations, and which was gathered from one of the most intelligent and educated communities in northern Ohio, and was constituted of persons, numbers of whom, to say the least, were by no means void of intelligence, were not at all shaken in their faith in\par \par Page 335\par \par Scientifically Explained and Exposed. 335 the reality of the Petrine inspiration of the medium, by such manifestations of ignorance. Her incoherent ravings, too, were received as the very height and perfection of inspired wisdom. To us such facts are far more mysterious than any others connected with Spiritualism, and can be accounted for but upon the supposition that mediums and the members of the circles around them are subject to a common mental disorder. For these reasons we receive, with great caution, and with many and large subtractions, the accounts of very wonderful events, as having occurred in these circles. Such events almost invariably occur when spiritualists, with few or any exceptions, are present, and when the so-called spirit-power is operating with very great force. All these minds are under the influence of one common physically and mentally disordering force, a force which unifies the perceptions and thoughts of those upon whom it acts. A very ordinary event may appear to such minds as possessed of even miraculous characteristics. A single sound from some musical instrument is raised in the circle, or a combination of sounds, which, to an ear in a normal state, would grate harsh discord. To minds in the circle it may seem as super-angelic music. A single sound produced on such instrument, by some one in the circle, may subsequently reverberate in those minds as the highest melody proceeding from\par \par Page 336\par \par 336 Phenomena of Spiritualism the object referrred to, when its chords are swept by invisible hands. The mesmerizer throws his handkerchief into the lap of his magnetic subject. To the latter it is a beautiful infant, a bouquet, a golden fringed mantle, a fur boa, -or a terrible serpent, just according to the arbitrary imaginings of the former. So, to minds under the influence of the same disordering force, in these circles, some quite common event may successively assume a corresponding diversity of forms, all of which will appear to all these minds, not only absolute, but distinct and separate realities, which they unitedly and honestly suppose themselves to have witnessed. A member of Congress, for example, told us that while in Washington he once had occasion to step into the room of another member, who was a devoted spiritualist, and steady attendant on the spirit-circles, a man of high worth and much political eminence. In the window of that room lay a very beautiful paper-weight, of such a form that the rays of the sun shining through it were deflected so as to form a bright spot upon the wall. The occupant of the room, discovering the luminous spot, said, with much excitement, "I do wish I knew the cause of that light upon that wall. I do wish I knew what caused that light." Our friend, who had taken his seat by the window, passed his hand over the object referred to, and the light disappeared. " There," exclaimed the excited spirit\par \par Page 337\par \par Scientzjcally Explained and Exposed. 337 ualist, " it is gone. I do wish I knew the cause of that light." The hand was removed, and the exciting vision reappeared. "There, it has come again. I do wish I knew the cause of that light." Thus a very common event appears to one from whom the disordering force excited in the spirit-circles has not quite passed away. Let that man return to those places, and there again become subject to the strong action of that force, and what confidence can be reasonably reposed in the validity of any visions which he may have there? The most common events may put on the most miraculous forms conceivable, and, with all integrity, he may testify to their actual occurrence in such forms. No good, but much evil, physically considered, is to be expected to the majority of individuals who frequent these circles. Its physical results surely do not and cannot commend Spiritualism to our high regard. SECTION II. Tendency of Spiritzualism to Benefit or Iijure J1an'kind Intellectually. The tendency of Spiritualism to benefit or injure mankind intellectually next requires our attention. In this respect, the highest conceivable claims are advanced in its behalf by its advocates. By it, "life and immortality," " things unseen and eternal," all 22\par \par Page 338\par \par 338 Phenomena of Spiritualism that it concerns us to know, and all that is requisite to gratify a laudable curiosity pertaining to the future state, are rapped out with the most perfect distinctness before our minds. Under the tuition and guidance of " the spirits," fallen humanity is, at length, to be led out wholly from the dark and gloomy regions of ignorance, error, and superstition, to a limitless millennium of mental light and spiritual illumination. Our purpose is to bring the validity of these high claims to the test of a rigid examination. To have any claims to our regard, and especially to the high regard demanded for it, it must first of all present. a reliable source of information pertaining to the objects which it professedly reveals. It must also do much for the advancement of science, and for the purification and elev:tii, of our literature. It is in these three points of light that we shall consider the subject. Spiritualism not a reliable source of information. To us, it is a matter of no little surprise that those who seem to glory in nothing but discipleship of' the spirits " have never seriously raised the inquiry pertaining to the reliability of those revelations upon the assumed validity of which they are shaping their course, and determining their principles of action for an immortal destiny. Had they raised this one inquiry, and carefully applied those laws of evidence which conduct to a right conclusion in regard to it,\par \par Page 339\par \par ScienfZifcally Explained and Exposed. 339 we venture the assertion that there is not in the wide world a spirit-circle which would now be visited by any serious inquirers after truth upon the subjects referred to, with the expectation of receiving new and reliable information in regard to these subjects, any more than a circle of known maniacs would be visited for the same purpose. "The spirits" are presented to our regard as witnesses. If they are intelligent, well informed, and truthful witnesses, and we can have evidence of the same, we may wisely and prudently resort to them for information upon subjects on which they may be willing to make communications. On any other condition than the perfect reliableness of their testimony, as a source of information, can we be justified, can we be justly freed from the charge of infinite presumption, in basing our belief in regard to the doctrine of immortality, or any other important subject, upon their revelations? Now no form of testimony can be shown to bo valid but upon the following conditions: (i.) The witnesses must be identified, that is, we must know who are speaking, what are their names, and from whence they come. If it is a spirit out of the body, or in the body, that is giving testimony, we must, we repeat, know who he is. (2.) The character of the witnesses for truthfulness and veracity must also be fully established. The testimony of none but trzthful spirits, known and read of all as such, should,\par \par Page 340\par \par 340 Phenomena of Spir'tualism for a moment, be admitted, on such subjects as those under consideration. (3.) Equally well established must be the fact that these witnesses are well informed, and not at all likely to be deceived, on these subjects. (4.) While there is the absence of selfcontradiction, in the testimony of each witness, there must be a substantial agreement among the witnesses generally, on all fundamental facts. Is the testimony of " the spirits," granting that these communications do proceed from them, of this character? Can Spiritualism be shown to present a reliable source of information on the high themes and questions df our immortal destiny? We answer, no; and that for the following reasons:I. By no possibility can these witnesses be identifled. No one can tell, when receiving a communication, from whom it comes, whether it comes from the spirit of man, from an angel, or a devil; much less can he, by any tests which he can apply, determine what particular individual is communicating. There is not a solitary test question that ever was put to identify spirits, to which as correct answers may not and are not obtained when put to spirits which are in the body, or never existed at all, as to any others. According to the fundamental teachings of Spiritualism, spirits can read our secret thoughts, and give answers to purely mental questions. Suppose we put a question pertaining to a subject unknown to any\par \par Page 341\par \par Scienzlically Explained and Exposed. 3 I person that is now, or ever has been, on earth, but ourselves and the particular spirit with whom we are professedly communicating. How do we know but that some devil has taken the true answer directly from our minds, or was present when the event referred to occurred, and thus learned about it, and is now answering in the name of the particular spirit invoked, and that for the purpose of perpetrating some fatal deception upon us on other subjects? The voice and manner and even the handwriting of individuals may be and are copied, when it is known absolutely that their spirits cannot be communicating at all. There is, then, no actual or conceivable tests by which the witnesses, in this case, can be identified. 2. Equally impossible is it to identify the character of these witnesses, supposing them to be spirits. That wicked spirits do inhabit some of the spiritspheres, and do communicate with men, in these circles, accords with the fundamental teachings of Spiritualism itself. No principles or tests have yet been discovered by which we can determine the character or motives of any spirit that has ever appeared in any of these circles. All the tests which spiritualists have ever suggested on the subject, are sustained by no form or degree of evidence, on the one hand, and are most self-contradictory and absurd, on the other. It has been said, for example, that " the\par \par Page 342\par \par 342 Pheenomena of Spirilztalism pure in heart" will, by an immutable law of spiritcommunication, draw spirits of a corresponding character into communication with themselves, while corrupt minds will attract corrupt and lying spirits. If this principle really obtains, as the law of spiritintercourse, one fact is undeniable, namely, that bad men should, on no account, ever enter one of these circles; for they will thereby become possessed of "seven other spirits" more wicked than ever dwelt in them before, and "their last state be worse than the first." But, then, where is the evidence of the existence of such a law? Nowhere. It is a mere unauthorized assumption brought in to save a desperate cause. Granting that these are truly spiritmanifestations, we have not, and cannot have, the least evidence that any spirits but devils have ever appeared in a single spirit-circle on earth. There is no escaping this conclusion. 3. Not a solitary spirit has ever communicated in these circles, if any have, who does not present all the indications of being a most reckless liar that can be presented by any spirit, in the body or out of it. Take any spirit that can be named, for example, into an orthodox circle, and he'will affirm absolutely all the articles of the evangelical faith, and assert, with equal absoluteness, that no spirits but " the father of lies" and his agents, have ever, in any circle, intimated the truth of any opposite sentiment. Change\par \par Page 343\par \par Sciezntcally Explained and Exposed. 343 the character of the circle, and on the same spot the same spirit will deny all that he has previously affirmed, and avow perfectly opposite sentiments. Change the circle a third time, and a hundred times in succession, and this same spirit will reveal himself a stern advocate of all creeds, and of no creed at all, just according to the sentiments of the company in which he happens to find himself at any given moment. We make these statements without reserve, qualification, or fear of contradiction from any well-informed persons in'the community. If these are spirits who are speaking to us in these communications, we should be blind, and wilfully so, to undeniable facts, and to all the laws of evidence, if we did not brand the whole mass together as reckless liars, and utterly repudiate their testimony. 4. Not only is the testimony of each witness, in this case, thus self-contradictory, but upon no fundamental questions is there harmony among the witnesses themselves. It is impossible to bring " the spirits" to harmonize in their testimony on any such questions. On all subjects we have an endless chaos of contradictory affirmations. How, then, can Spiritualism benefit mankind by presenting us with a reliable source of information on any subject pertaining to this world or the next? If we follow' the spirits," we must hold all opinions and doctrines, and none at all, as true; we must revere the Bible,\par \par Page 344\par \par 344 Phenomeena of SJirit'lualism as a revelation from God, and scorn it, as embodying a mass of "cunningly devised fables;" we must hold the doctrine of eternal retribution, and believe, with equal absoluteness, that all men will be saved; we must entertain the opinion that at death "all must appear before the judgment-seat of Christ," and that the spirit may wander for centuries, and, for aught that appears, to eternity, in the spirit-land, without seeing Him at all; we must hold that all evil propensities die with the body, and that the soul becomes perfectly pure as it enters eternity, and that it enters this state with the very character which it acquired while in the body, etc., etc. Who would regard such discordant revelations as these -and these are the only revelations of which Spiritualism can boast-a reliable source of information on any subject? 5. The same view of the subject is most fully confirmed by the concessions of leading spiritualists themselves. "The spirits," even according to Swedenborg, who claims the most ample experience upon the subject, "relate things exceedingly fictitious and full of lies. When spirits begin to speak with man," he adds, "man must beware lest he believe them in anything, for they say almost anything; things that are fabricated by them, and they lie; for if they were permitted to relate what heaven is, and how things are in heaven, they would\par \par Page 345\par \par Scienlztcay iy auned and Exposed. 345 tell so many lies, and indeed with solemn affirmation, that man would be astonished." He further affirms that they will personate the characters of others, and make all manner of assertions, good and bad, in their names, so that it is perilous to deal with them at all. The following extract from the New York Tribune presents Judge Edmond's view of this subject:"But Judge Edmonds and his friends themselves acknowledge that spiritual intercourse is attended by numerous difficulties, and that it is hard to say how much credit is to be given to the communications of mediums. In the first place, the mind of the medium, as he says in the introduction to his second volume, lately published, influences the message; then the state of the atmosphere and of the locality have something to do with it; next, the harmony or discord of the mortals who are present. And, finally, many of the spirits themselves have a very decided propensity to mischief and evil. Of the latter, he remarks,'Selfish, intolerant, malicious, and delighting in human suffering upon earth, they continue the same, for a while at least, in their spirit-home; and having, in common with others, the power of reaching mankind through this newly-developed instrumentality, they use it for the gratification of their predominant propensities, with even less regard than they had on\par \par Page 346\par \par 346 Phenomena of Spirilualism earth for the suffering that they inflict on others. Sometimes it is, with a clearly-marked purpose of evil, avowed with a hardihood which smacks of the vilest condition of mortal society. Sometimes its fell purposes are most adroitly veiled under a cover of good intentions.' " But how are we to know which is which? How are we to know whether the spirits speaking to Judge Edmonds as Bacon and Swedenborg-often speaking arrant nonsense, and never rising above commonplace-are not some of the veriest wretches whom he has, in his character of judge, committed to the gallows? What authority is there in anything they say, more than in the unsupported dicta of Jack and Gill, or any other inconsiderable mortal? If it be replied that their assertions are to be tested by our reason, or by the evidences to which we commonly resort in forming opinions, we rejoin that, in that event,-supposing them to be intrinsically worthy of attention at all,-they become simply intellectual or scientific data, and are not authoritative religious revelations. They are testimonies to a new experience of life, perhaps, given under dubious and conflicting circumstances,-are to be believed or not, as one may decide after investigation,-but in no sense veritable or commanding disclosures of spiritual truth. They are at best only assertions; and, until the spirits bring us,\par \par Page 347\par \par Scienliically Explained anda Exposed. 347 therefore, a great deal better credentials than they have yet brought us, or furnish us with better teaching than any they have yet furnished, the high claims put in for them cannot be sustained, and we are compelled to treat them as ghostly old quacks or jokers,-as of the classes spoken of by Swedenborg and Judge Edmonds, who delight either to mystify or poke fun at us poor mortals; for, as to their cosmogonies and descriptions of heaven, thus far, they seem to us the merest sentimentalities or stupidities, of which we can find scores that are superior any day on the shelves of any library." We once put the question to one of the greatest, if not the greatest, of the spirit-leaders in the United States, whether he did regard these revelations as reliable sources of information on the subjects to which they pertain. He frankly replied that he did not. "There is not a medium on earth," he remarked, "whose communications I would commit myself to. If their revelations accord," he continued, "with sound philosophy, I believe them. If not, I disbelieve them." "That is," said a friend who stood by, "you believe these communications when they accord, and disbelieve them when they do not accord, with your own philosophy, and that is all. Every man must act upon the same principle, and we are all left just where we should be in the total\par \par Page 348\par \par 348 Phenomenta of Spiritunalism absence of all such revelations." The apostle of " the spirits " was silenced, of course, and yet he was devoting his life to one end-the persuading of the public to hang their eternity upon the validity of these very revelations. We doubt whether an intelligent and honest spiritualist can be found who would not give the same answer to the same question as that above given; yet he is acting upon the same principle as the individual referred to. Some individuals, and of these there are not a few, seem to be perfectly aware of the total unreliability of these communications, and yet maintain their faith in them, by mere dint of will. An individual, for example, sent a question to a certain spirit-circle, pretaining to a subject upon which he desired to obtain information. The question was attended with this singular statement: that if the answer obtained should finally turn out to be incorrect, it would not in the least shake his faith in the doctrine of spiritual communication. This fact, we hazard little in asserting, presents the precise attitude of the minds of almost the entire mass of those who consult and believe in "the spirits," throughout the world. They know that their faith hangs upon revelations whose validity is perfectly unreliable, and yet, by mere dint of will, they continue to believe. There is one circumstance, which has, no doubt, great weight with many, that should not be over\par \par Page 349\par \par Scientzxfcally Ex.pained and Exposed. 349 looked in this connexion. While all the diversity and contradictions above described actually obtain in the teachings of " the spirits," yet a manifest and altogether preponderating majority of these responses actually harmonize in respect to certain important questions pertaining to the invisible world. Now here is a very singular assumption, namely, that amid a perfect chaos of conflicting voices, great questions pertaining to our immortal destiny are to be determined by a majority of responses, and that in total ignorance of the character of the respondents, especially when it is well known that if the majority of the inquirers held the principles of the evangelical faith, the majority of these very responses would be in favour of said principles, and not, as they now are, against them. Another consideration has still greater weight with other individuals. They are under the firm conviction that they have had revelations from the spirits of departed friends, whose known characters and relations to the inquirers preclude the supposition that from such sources false revelations can come. Now the reliability of these revelations is utterly annihilated by the undeniable fact that even they are just as contradictory as those obtained from any other sources. In the wide and endlessly-diversified and contradictory catalogue of human opinions, there is not one, the mere doctrine of a future state ex\par \par Page 350\par \par 350 Phenomena of Spiritualism cepted,-if even this be anl exception,-which has not been affirmed and denied with the most perfect absoluteness by these the most reliable of all spiritrevelations. The spirit of the sainted mother of one individual affirms to him most positively the truth of all the fundamental articles of the evangelical faith, together with the solemn affirmation that all spiritresponses of an opposite nature are from the father of lies. Another individual obtains from his sainted mother responses equally absolute, and yet, in all respects, of precisely an opposite nature. These are the undeniable facts of the case, and they leave with us no grounds of doubt in regard to the real reliability of these revelations. Besides, the relations of "the spirits" to men in the flesh, as affirmed by these very revelations, and held by all who put faith in them, preclude totally the possibility of our knowing or having any adequate evidence, that we have, or can have, any specific communications with any particular individuals in the spirit-land. "The spirits," we are taught, are witnesses of our external acts, and can read, with perfect accuracy, our most secret thoughts. Hence the responses given in the spirit-circles to purely mental questions. Suppose that an individual in one of these circles inquires if the spirit of his sainted mother is present. That question can be answered by the father of lies as well as by her. Any response to such a question, therefore, is no certain\par \par Page 351\par \par Scientficaily Explained and Exposed. 35 evidence of her presence. A question is now put pertaining to a subject absolutely unknown,. as he. supposes, to any being but the inquirer, his mother, and God. How does he, how can he know but that the father of lies was present at the time, as a witness of that transaction, or that, that fell deceiver is now reading his secret thoughts, and that from information obtained from one or both of these sources is giving forth the very responses which the inquirer vainly supposes can come from no being but the spirit of that mother, and all this for the purpose of ultimate deception on other subjects? The doctrine of spiritrevelations as given forth by " the: spirits" themselves precludes totally the possibility of our knowing, or having any reliable evidence in regard to the identity of, the particular spirits from whom any given responses proceed, even granting the reality of such revelations. Spiritualism has not benefited the world, as far as science is concerned. But what has Spiritualism done for the advancement of science? It has, according to its own professions, brought to its aid the great leading minds of the highest celestial spheres, and those minds have carried us over the whole field of scientific research, in respect to the finite and infinite, time and eternity, matter and spirit. What is the result of this move\par \par Page 352\par \par 35 Pzenomena of Spiritual/sm ment thus far? Have "the spirits" revealed to us any new and important facts in any of these great departments of human thought and inquiry, facts to the elucidation of which the great principles of science are to be applied? Spiritualism has revealed no such facts-not one. Have "the spirits" revealed any new and important tests, by the application of which truth may be distinguished from error? This is one of the grand consummations of science. Spiritualism, however, has won no laurels whatever in this important field. Have "the spirits" revealed any new principles, or truths of any kind, which may lead the mind forward in the march of discovery? This is what Bacon did while in the body. He discovered and elucidated great principles of science, under the influence of which humanity has been progressing ever since, and will continue to progress till the end of time. Bacon, after dwelling for centuries amid the illuminations of eternity, has, according to the teachings of Spiritualism, descended from the celestial spheres to instruct humanity once more. What new truth has the spirit of Bacon, or any other spirit, revealed, or even suggested, for the advancement and perfection of science? None at all. We have sounded the depths of these communications for such principles, and have found none. Others have done the same, with the same results. In no respect is science under obligations to "':he\par \par Page 353\par \par  Scienlifica/ly Explained and Exposed. 353 spirits." Bacon, when on earth, and in the body, developed, as we have said, great principles, under the influence of which mind has progressed ever since. Dwelling, as he has been for two centuries, amid the light. of eternity, what should we expect from such a mind were he now permitted to reappear as the instructor of humanity? Would he not enlarge our vision, open new tracks for scientific research, and develop new principles, or more perfectly elucidate those we already know, and thus enable us to advance onward and upward in our search for truth? But the Bacon who now stands, before us as one of the celestial spirits, instead of enlarging our vision, needs to enter some of our primary schools, there to sit among children, and learn the very first principles of science. The same remarks are equally applicable to the entire circle of spirits who are speaking to us in these new revelations. The spirits are continually harping upon human progression, and require us, as a means to this end to yield ourselves to their exclusive and absolute guidance. They then reveal thoughts and ideas in dwelling upon which progression can result in but one direction exclusively-towards degrading superstition, mental imbecility, and idiocy. That divine revelation which Spiritualism would supplant, while it says almost nothing on this threadbare 23\par \par Page 354\par \par 354 Phenomena of Spiritualism theme, reveals ideas and principles, upon which mind cannot but expand eternally, ever developing in that expansion higher and higher forms of beauty and perfection. When the great apostle of Spiritualism, A. J. Davis, was in Cleveland, Ohio, he remarked that the Mosaic dispensation had its origin in the back of the head, the Christian in the top of the head, and the new dispensation, that of " the spirits,' in the front of the head; the first being the dispensation of force, the second of love, and the third of wisdom. When we read that statement, we were forcibly reminded of a fact which occurred in the place where Mr. Davis commenced his career as a "seer and clairvoyant." A young woman in that place became possessed of that form of clairvoyance in which, at all times, she could see and describe the internal structure of the human system with all the accuracy of science, and could name the parts affected with disease, and describe their appearance. After listening to a discourse from a certain speaker, she remarked that the mass of brains on one side of his head was much larger than that on the other, and that on one side there was a spot, about as large as a dollar, where there were no brains at all. We were forcibly impressed with the thought that if Spiritualism has its origin in the front of the head, there must be in all foreheads where it originates, and takes up its abode, spaces much\par \par Page 355\par \par Scientijfcally Explained and Exposed. 355 larger than a dollar where there can be no brains at all, or anything else which can sustain the weight of scientific truth, or of great thoughts of any kind. Trophies in the field of science and human progression Spiritualism has yet to win. Spiritualism itself utterly wanting in all the characteristics of a truly scientific movement. But while Spiritualism has made no additions to science, it is itself, as an intellectual movement, utterly void of all the characteristics of true science. There never was a movement in which there was a greater carelessness, in the following fundamental particulars, than in this, namely, in the induction of facts,-in deducing conclusions from facts induced -and in the assumption of principles. To have introduced this new theory with any rational hope of obtaining for it a permanent influence over the public mind, its advocates should have been exceedingly careful to have introduced, as the basis of its high claims, no statements of facts but such as are sustained by the most reliable evidence. They should have been equally cautious in the deduction of conclusions, and none the less so in the assumption of principles. What has been their course in all these respects? In the induction of facts, let us say, in the first instance, the history of the world does not present a\par \par Page 356\par \par 356 Phenomena of Spiiritualism case of greater carelessness and presumption. Their reliable statements, as far as they have any, are now so intermingled with mountain masses of statements which are utterly unreliable, or greatly exaggerated, on the one hand, and which are the grossest fabrications and impositions, on the other, that, by no possibility, can the public distinguish the one class from the other. We will allude to the following statements as illustrations. The first adduced was given in a public discussion held in Cleveland, on Spiritualism, years ago. During the progress of the discussion, Joel Tiffany, Esq., one of the debaters put forward by the spiritualists, called upon J. M. Stirling, Esq., to state some facts. Our extracts are from a pamphlet published by spiritualists themselves: " Mr. Stirling said, I could stand until to-morrow morning stating cases which have come within my own knowledge, of which none connected were aware. I was introduced to a lady in the cars near Boston, and soon ascertained that she was a spiritualist and a medium. She told me that she at one time received a communication, signed by Robert Rantoul, saying that he had an important matter to communicate. It will be understood that his estate was considerably embarrassed. The communication was as follows:'I wish you to go to such a town where my commissioners are, and in\par \par Page 357\par \par Scientzically Explained and Exposed. 357 form them that there are certain documents which they need, and the possession of which will save the estate a large amount of money.' She said that having gone to visit these friends, they had saved the estate $30,000. I was present in a circle in this city, in which a lady was told that her mother was sick, and wished her to come home immediately. I said to the circle,'Now this will be a good test, for none of usk now this.' A few days afterwards the lady received a letter informing her of the sickness of her mother, and summoning her home." By certificates obtained from the father of Mr. Rantoul, and from the two commissioners and the administrator to this estate, it has been proved before the public that not one farthing has been saved to that estate by Spiritualism. The report that $30,000 has been thus saved stands forth as a gross and shocking fabrication. Suppose, however, that the facts had all been found to have been in perfect correspondence with the statements made by Mr. Stirling. This would not justify him at all in having put them forward, as he did, as proof of the truth of Spiritualism. He is introduced to a female in the cars. Of her character he knew nothing but this, that she belonged to a class who had the highest motives to report themselves as the mediums of the most startling communications. Before any statements coming from such persons were given forth as\par \par Page 358\par \par 358 Phenomena of Spiritualism the basis of such conclusions as were then sought to be established, the individuals above designated should have been written to, and the facts, when presented, given in the most reliable form. The above, however, is a fair example of the manner in which the great leading facts of Spiritualism are obtained and given to the public. Take another statement, given by Mr. Tiffany himself, during the progress of the same discussion. " I was in a circle in which a communication was received by raps in a language which none of us understood. No one in the circle knew how to separate the letters into words as they were rapped out. They were all joined together. Some thought there was no sense to it, but I was of the impression that there was a connexion in it if anybody knew how to divide the letters properly into words. It was afterwards ascertained to be a communication in French, given by a mother to her son, who could not r ead French. The intelligence, in this case, was not in the circle, nor could anyone in the circle have any definite idea or thought that it was an intelligible communication." Now what did this wonderful communication, as subsequently explained to the audience, turn out to be? The speaker, on a subsequent occasion, affirmed it to have been "a lengthy communication." But what was this lengthy essay given in French? A\par \par Page 359\par \par Scienfically Explained and Exposed. 359 young lad was prese nt in the circle who spoke French, and to the spirit of his departed mother he put a question in that language. The following "lengthy communication," in the same language, was then rapped out in reply, " My pretty little son." We do not say that the speaker meant to deceive us on that occasion. It is not unlikely that the minds of all in the circle were so disordered by the action of the odylic force, that they could not distinguish a long from a short communication. We adduce this case for this one purp ose, to show that the real facts of Spiritualism, as far as they exist, are, by the carelessness of its advocates, to use no more offensive term, so intermingled with those which are sheer fabrications or utterly exaggerated, that the one class cannot be distinguished from the other. Myriads of illustrations are at hand to establish the same conclusion. Reports which have gone abroad of what has occurred in the spirit-circles are the most unreliable sources of information conceivable. Equally careless hav e spiritualists shown themselves in respect to the conclusions which they have deduced from these facts. Individuals, for example, place themselves around a table, and call upon "the spirits" to move the object. The object is moved accordingly. Without inquiring at all whether the same phenomena may not be produced in the same circumstances, when "the spirits" are not invoked, the\par \par Page 360\par \par 360 Phenomena of Spiritualism sweeping inference is drawn, that the truth of Spiritualism has b een demonstrated. What a leap in logic does such a conclusion imply! Because a table, when certain conditions are fulfilled, follows the movements of our hands or bodies, what real basis can we find in such a fact for the conclusion that some disembodied spirit must have hold- of the object, and be pushing or dragging it about the room? Other objects begin to perform some crazy antics, and we are called upon to infer that the room about us is filled with spirits. We may justly apprehend, if men continue long to reason thus, that posterity will say that in our day, logic, if nothing else, "had fled to brutish beasts, and men had lost their reason." A similar want of scientific care has characterized this entire movement, in the assumption of the principles. The whole movement has, for example, been based upon one grand error, namely, the assumption that if the leading facts set forward by the spiritualists were admitted, the theory itself is established. Now this assumption ought to have received, at the outset, a most careful and rigid examination. But no such examination was ever given it. Never were men more confounded than were the spiritualists at Cleveland when they were told, at the commencement of the discussion above referred to, that their facts were admitted, and their conclusion deduced from them denied, and that on this single point we\par \par Page 361\par \par Scientzfcally Explained and Exposed. 361 should join issue with them. For such an issue they were not at all prepared. The connexion between their facts and conclusions they had never examined. Had they carefully compared their facts with others equally well authenticated, which result from exclusively mundane causes, they would have perceived clearly that they had no facts which were not perfectly similar and analogous to those which result from such causes, and consequently none which present the least positive evidence of an ab extra spiritagency. Under the influence of the assumption under consideration, Professor Ware, of Philadelphia, became a spiritualist. Professor Faraday had made certain experiments to prove that tables are moved by means of the pressure of the hands upon their surface. If he had established this fact, he would have annihilated all evidence in favour of Spiritualism, as far as this class of facts is concerned. Suppose he had failed to do this, it by no means follows from hence that Spiritualism is true. If tables are not moved by muscular pressure, it by no means follows that spirits do it. There is in such a fact no ground whatever for such an assumption. This, however, was the assumption of Professor Ware. He, consequently, having proved by the most decisive experiments that tables are not moved by mediums through this one means, became a spiritualist throughout.\par \par Page 362\par \par 362 Phenomena of Spiritualism The same remarks are equally applicable to all the basis principles on which this movement rests. Not one of them can sustain a rigid scientific examination for a single hour. Spiritualism.has not only not made any contributions to science, but has, from its origin, in its process of self-development, violated all the principles of true science. Spiritualism has done nothing to improve the literature of humanity. But what have " the spirits " done for the benefit of humanity in the department of literature? Have they elevated the tone of thinking and utterance among us? Have they shadowed forth, through the creations of the imagination, the beautiful, the true, and the good, in more perfect and sublime forms than we had before? The elements of thought entering into the productions of "the spirits " ought surely to be altogether of a higher order; and these elements should be blended into higher forms of beauty and perfection than characterize mere mundane human productions. The spirits have tried their hands in almost every department of literature, such as music, poetry, fine writing, and even painting. As high as the celestial spheres are above the earth, so high should be their productions above those of men in the flesh. Is it so? Are " the spirits" better poets,\par \par Page 363\par \par Scientziically Explained and Exposed. 363 better painters, better composers in music, and better writers, than our Miltons and Shakespeares, our Raphaels and Angelos, our Hadyns and Mozarts, and our Burkes and Irvings? Unless they are, no credit is to be awarded them in the department of literature. On the other hand, their productions tend most powerfully to degrade and debase humanity, by degrading and debasing our conceptions of immortality. We affirm, without fear of contradiction, that the plane of thinking and utterance presented by Spiritualism, is not only not above, but far below, that of humanity in this mundane sphere. For ourselves, we would hardly be willing to " loose, though full of pain, this intellectual being." Yet we would infinitely prefer annihilation to an eternity with "the spirits," if Spiritualism has given us a true revelation of the thinking and acting which obtains among them. We do not say that no examples of good poetry and fine writing may, in instances very few and far between, be found in the spirit-productions. But we do say that their general, and almost exclusive, character is such that humanity ought to be ashamed of them, if they were presented as the productions of men in the flesh, and in a normal mental state.\par \par Page 364\par \par 364 Phenomena of Spiritualism SECTION III. Moral Tendency of Spiritualism. The moral tendency of Spiritualism now claims our attention. As far as this department of our subject is concerned, we have no hesitation in affirming that the spirits have revealed no new moral principles of any kind. Nor have they disclosed any new applications of principles already known. They have disclosed no new sanctions to the idea of duty, nor have they encircled it with any new and more attractive motives to obedience. Before any utterances even professedly came to us from " the spirits," we had a system of morality absolutely perfect in itself, and equally universal in its applications; a system illustrated, exemplified, and commended to our regard by the instructions and example of One who knows perfectly "what is in man" and what fallen humanity needs, and in whose character every conceivable and possible form of virtue is visibly embodied in absolute perfection; a system, too, enforced upon us by motives and sanctions of infinite and eternal weight; a system, finally, to which absolutely nothing can be added, and from which nothing can be taken away, without visibly marring its beauty and perfection. Spiritualism comes in professedly as a higher light, to supplant "that dearest\par \par Page 365\par \par Scientifically Explained and Exposed. 365 of books that excels every other," the only book that embodies this divine system of moral legislation. Yet every principle of duty which it does enforce, it copies, and very poorly too, from this rejected volume. At the same time there is intermingled in the moral teachings of "the spirits " principles of the most pernicious tendency. Let us consider a few facts and examples which tend to reveal and expose the moral tendency of Spiritualism: i. The known character of a large portion of the mediums, to say the least, does not present the system to our regard as tending to any moral good. If spirits are communicating to us, in these manifestations, they must know the character of their mediums, being not only able to witness their external acts, but to read their secret thoughts and purposes. If men in the flesh are known by the company which they keep, spirits must be known by the mediums through whom they voluntarily communicate. Spirits cannot preserve a character for moral purity when they will continue to communicate with us through persons whose character we and they know to be bad; and nothing can be of a worse moral tendency than for circles to sit around such persons with the idea that through them communications are being received from spirits inhabiting the celestial spheres. The spirits surely have not been very careful to manifest their regard for moral\par \par Page 366\par \par 366 Phenomena of Spirilualism purity in the selection of their mediums. One such individual, for example, they will never communicate through, excepting when he is drunk, and then they are ready to use him for that high purpose. Others, in some cases, are known to be so morally impure as to exclude them totally from virtuous society, excepting when virtuous individuals gather around them in these circles, as the favoured mediums of "the spirits." One of the grand themes of spiritualists is the moral corruptions of the Church and ministry. They themselves, however, have not the effrontery to insinuate that the Spirit of God dwells with and communicates to men through persons thus corrupt. Yet these very men are loudly calling upon us to encircle mediums more depraved than they dare represent the Church to be, and to encircle these persons for the purpose of communing, through them, with the pure spirits from heaven itself. Nothing can be of a worse moral tendency than such associations. 2. The character of "the spirits" themselves, as they stand revealed before us, renders all our imaginary intercourse with them, as our intellectual and moral teachers and guides, of the most pernicious moral tendency. When we select for ourselves teachers and guides whom we know to be morally corrupt, or when we remain blind to the moral corruptions of such persons after their character stands revealed to us, we are subject to the most debasing\par \par Page 367\par \par Scientlfically Explained and Exposed. 367 and pernicious moral influence conceivable. What is the moral tendency of Spiritualism in this one respect? In general, we would remark, that not one of "the spirits" bears the marks of even common honesty among men in the flesh. There is not one of them who, when put to the test, will not make false assertions in respect to subjects in regard to which real spirits must know the truth, that will n!ot profess absolute knowledge when their answers reveal them as profoundly ignorant, and will not make positive assertions when real spirits must know that they are only guessing with a perfect uncertainty in regard to the result, and all this in circumstances in which they must be aware of the fact that their falsifying will infallibly be detected. Now common liars, even among men, are not in any way guilty of such flagrant conduct. While, therefore, it would be very hasty in us to say that " all men are" liars," it is using very mild language indeed to say that all "the spirits" cannot be anything else. What should we think of men who should be constantly making the false utterances which "the spirits" are in all spiritcircles throughout the wide world? 3. We affirm that meeting in these circles is adapted to generate influences and tendencies which naturally prompt to the worst sentiments and to corresponding actions, and finally to draw from\par \par Page 368\par \par 368 Phenomena of Spiritualism #"the spirits" a similarly licentious morality; the immutable law of their teachings being to sanctify by their authority the sentiments, whatever they may be, of the circles which entertain them as teachers and guides. For men and women to get together in circles, and there, that spirits, they know not whom, and coming they know not from whence, may take the most complete control of their mental and physical powers, divesting themselves as far as possible of all independent thought or purpose, tends to bu$t one result-to banish rational thought, and to impart to the sensual in man the most full and controlling development, and finally to prepare the mind to receive the most senseless puerilities as the perfection of wisdom, and the most licentious principles and sentiments as the highest and purest morality. This we affirm to be the certain tendency of this mission of "the spirits," a tendency in which their moral character, supposing them to be real substantialities, is being distinctly unmasked. For ours%elves, we would as soon inhale the malaria of our brothels and pest-houses as a means of moral and physical health, as subject ourselves to the teachings of "the spirits" as a means of intellectual and spiritual growth and development.\par \par Page 369\par \par Scientificaly Explained and Exposed. 369 Summary statement of the tendencies of Spiritualism. Spiritualism, then, we regard, with very few and slight exceptions, as, in its fundamental tendencies, "evil, and only evil continually," and that fo&r the following reasons, among others:I. With the exceptions named, its medicinal effects in a few forms of disease, it tends to no form of good to humanity, physical, intellectual, or moral. 2. Subjection to the influences generated in these circles very strongly tends to a great, and in many instances fatal, derangement of the physical system of those in health, and to a corresponding derangement of their mental powers. 3. While it tends to unsettle our faith in a revelation absolutely sufficient and re'liable in regard to all questions pertaining to human duty and destiny, Spiritualism induces a reliance for information on the greatest of human concernments,-questions pertaining to God, duty, immortality, and retribution, -upon sources the most unreliable and deceptive conceivable. 4. It tends to abstract and withhold our regard from all that is really great, beautiful, true, and good, and to generate an absorbing interest in the most childish subjects, and the most puerile and senseless forms of though(t. 5. It tends, in the strongest manner, to degrade 24\par \par Page 370\par \par 370 Phenomena of Spiritualism and limit the action of the human mind, by giving to these senseless puerilities the greatest influence over it, in consequence of inducing the belief that they are the high forms of thinking descended to us from the high intelligences of the universe. Nothing but this one idea-the origin of these spirit-productions-has saved them hitherto from the universal contempt and ridicule of the worl)d; and this is what imparts to them their great power to degrade and debase human thinking just as far as these productions become objects of public interest. 6. It presents, while it tends to nothing good, the greatest facilities for artful and unprincipled men and women to practise the grossest and most dangerous deceptions upon the public, and holds out to such persons the most persuasive motives to perpetrate such criminalities. To gain the greatest celebrity and influence, individuals of this class m*ust become mediums of the most wonderful manifestations, physical and mental. Hence the so frequent resort to deception and imposition, on the part of mediums; and there is no place so favourable to the perpetration of such crimes as the spirit-circles. 7. While Spiritualism has already begun to develop the worst and most debasing moral principles that the seethings of human depravity have yet thrown upon the surface of society, the intrinsic\par \par Page 371\par \par Sczetz ical/y, Explainecd anud Exposed. 3 7 tendencies of the system render it certain that this is but the beginning of what is yet to be. 8. The influences naturally and necessarily generated in these circles, tend ultimately, with an unerring certainty, to secure an open and unblush/ing conformity to those principles. Such is an honest statement of an honest estimate on our part, of the real tendencies of this system, as it now stands before the public. We leave the portrait to speak for itself.\par \par \par \cf1\f1\fs23\par } kym05 Tendency of Spiritualism{\rtf1\ansi\deff0{\fonttbl{\f0\fnil\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\lang2058\f0\fs24\par Page 327\par \par Scientifically Explained and Exposed. 327 CHAPTER V. TENDENCY OF SPIRITUALISM. IN discussing the question next in order, the tendency of Spiritualism, we assume, first, that we have shown incontestably that all the so-called spiritmanif-gations, have been reserved for a distinct and separate consideration in the present chapter. The principles which we have elucidated will be found to be quite extensive and important in their applications. Through them many facts which have hitherto appeared utterly mysterious and inexplicable, admit of a ready and consistent explanation. We will specify a few of these facts, as examples. SECTION I. Special Facts connected with Spiritualism. There is a certain class of what may be denominated special fac.ts connected with these spiritmanifestations, facts upoh which very special de\par \par Page 373\par \par Scienz/jtcally Explainzed and Exposed. 373 pendence is placed by spiritualists in establishing the claims of their theory, and which consequently demand a particular notice before closing our discussion of this subject. Speaking mediums, for example, will sometimes copy the manner and voice of persons they never saw, persons now dead. Writing mediums copy, in a similar manner, the handwriting of s/uch individuals. Individuals, in these circles, and after having been subject to the influences there developed, have peculiar tactual impressions, as of individuals taking them by the hand, or grasping or affectionately touching their limbs, etc. In other instances still, spirits stand revealed apparently in visible form to mediums and others, and, as it seems to them, hold audible conversation with them. Finally, some mediums speak and write in languages with which they are totally unacquainted. Now we 0affirm in general that no argument can be legitimately deduced from such facts (their reality being admitted) in favour of Spiritualism, for the obvious reason that precisely similar facts occur from known mundane causes. Here, as we have already observed, lies the great error of spiritualists in all their facts and reasonings. They have entirely overlooked the fundamental and undeniable principle, that they must adduce facts which never result from the action of exclusively mundane causes, before they ca1n infer, as even pro\par \par Page 374\par \par 374 Phenomena of Sjpis-tualism bable, the conclusion of an ab extra spirit-agency in the production of any phenomena in the world around us. Let us more particularly examine the different classes of facts above referred to. Copying the voice, manner, and handwriting of individuals. In regard to the class of cases in which mediums imitate, more or less accurately, the voice, manner, and handwriting of persons they have never seen, we remark that no argume2nt can be adduced from such facts in favour of Spiritualism, for the following reasons:i. In the spirit-circles themselves these phenomena do occur, when no spirits at all, and especially the spirits supposed, can be present. The case cited above, which occurred in Cleveland, is a very striking and conclusive example of this class of facts. The manner, voice, and forms of expression of the young man are quite peculiar and unique; yet they were all so perfectly imitated by a total stranger, and that a fema3le, that it seemed to his mother that her son stood directly in her presence, that son at the same time being not dead, but alive. No one also will have the credulity to suppose that the medium, a young lady in Boston, imitated the handwriting of her cousin through the influence of the spirit of that individual, or of any other disembodied\par \par Page 375\par \par Sczientfcaly Explzaized and Exposed. 375 spirit. That which is done without the presence and agency of spirits, can never, without a viol4ation of all the laws of correct reasoning, be adduced to prove their presence and agency. 2. These same phenomena occur under the influence of exclusively mundane causes, being the not uncommon facts which attend the action of the odylic force, as developed in cases of mesmerism and clairvoyance. 3. It would be an exception to the law which controls the action of this force, an exception for which no account could be given, did these facts not occur in connexion with these manifestations, supposing spiri5ts to have no connexion with them. Tactual impressions. Precisely similar remarks apply to all the. facts coming under the class of tactual impressions. The mother referred to, as soon as she came under the influence of the force developed in the spirit-circle, had the same sensations that she would have done had her hand been grasped by some friend in affectionate salutation; yet no spirit was there. A gentleman who had had great experience of the action of this same force, told us that on waking from sl6eep at one time, a sleep which occurred after he had been subject to the strong action of that\par \par Page 376\par \par 376 Phenomena of SpiiriYtualim force, all consciousness with him was confined exclusively to his right arm. He at first honestly supposed that his own body was that of another person lying by his side, and when he took hold of his own left hand, he supposed he had grasped that of another individual. These tactual impressions are, of almost all others, of the least weight in favour 7of Spiritualism. If just such impressions were not experienced in these circles, by those who subject themselves to the influences there generated, the facts of Spiritualism would be more unaccountable than they now are. If these impressions are conclusive for the presence and agency of the spirits of men as the cause of such phenomena, the sensations of persons in delirium tremens, and when affected with other forms of disease, are equally conclusive for the presence and agency of the spirits of serpents8 crawling over and encircling their bodies. Seeing spirits. But spiritualists proclaim, that mediums and others have at times, what seems evident to them at least, a direct and immediate vision of spirits, of their form, size, and complexion. That they have such visions we have no disposition to doubt or deny. The question for us to decide is, are these visions valid for the reality of their supposed objects?\par \par Page 377\par \par Sczentizca/iy Explained and Exposed. 377 That they are not, we arg9ue from the following considerations: i. Many of these visions are of such a character as to preclude the supposition that they can be real perceptions of objects external to the organism of the percipient himself, and this class of visions must be held as valid if any are. Judge Edmonds, for example, affirms, that the spirits which he has seen are from three inches to twenty feet in height, the largest that he has seen being a majestic and well-proportioned female twenty feet high; that he has seen spiri:ts who have been eighteen thousand years in the celestial spheres, and yet retain the form of monkeys, while others have hoofs and horns, such as he has seen in pictures. This is what he stated on his western tour, in 1854, and his visions are just as palpable and valid as those of any other medium or spiritualist. Any persons who credit such visions as these, we shall not stop to argue with. They are entirely beyond the reach of reason and logic both. 2. Precisely similar visions occur when we know absol;utely that spirits are not seen at all, because the spirits which do appear, if any do, are actually alive, and in the body, and at great distances from the percipient, when the visions occur. We shall hereafter, in another connexion, adduce a very striking case of this kind, a case in which a mother\par \par Page 378\par \par 378 Phenomena of Spirizualism when wide awake saw the spirit of her son, was addressed by him, and spoke to him in reply, and yet neither that spirit nor any other was present a the action of the very force developed in the spiritcircles, to have visions, perfectly distinct and palpable, of objects which have no existence whatever.\par \par Page 379\par \par Scienlifically Explainzed and Exposed. 379 The mesmeric and clairvoyant subject, for example, sees a meeting-house, a mountain, lake, ocean, or river; a man, angel, or devil; a serpent, a centaur, or spirit, and all with the greatest possible distinctness, just in accordance with the mere imaginings of the mesmerizer. On? the supposition, therefore, that spirits have no connexion whatever with these so-called spirit-manifestations, it would be an exception to a general law, an exception for which no account could be given, if precisely the visions under consideration did not constitute a somewhat prominent portion of the leading phenomena of Spiritualism. Of the validity of its high claims, they present not the least shadow of evidence. SECTION II. Phenomena of dreaming, and premonitions of future events. There are cases @in which persons in sleep seem to have a direct and immediate vision of objects at a great distance from them. A case of this kind was, several years since, reported in the Cincinnati papers, as having ocurred in that city. A lady who had a very endeared brother in California, as she fell asleep, saw him in his log cabin rise suddenly and very carefully from his bed, and having girded on his weapons, look\par \par Page 380\par \par 380 Phenomena of Spiritualism with an intense gaze at a certain openinAg in the wall at the head of his bed. Soon a hand holding a dagger was seen passing in through that hole, and passing on silently till the point of the weapon was directed to the spot where the brother had been lying down, a deadly thrust was given. The brother, in the mean time, with a single stroke of his bowie knife, completely separated the arm from the body without. A terrible cry was heard, and the brother, rushing out of the cabin, dragged in the body of the assassin, who was in the last agonies ofB death, in consequence of having shot himself with his other hand. Such, in substance, was the vision which was related by the sister the next morning, and subsequently became a matter of interesting conversation among her friends. A few weeks subsequent, she received a letter from her brother revealing to her the fact that on the very night in which she had the vision, the identical scene, in all particulars, as it then presented itself to her mind, actually occurred in his cabin. Whether this is an authCentic case or not, and we see no reasons whatever to call in question its authenticity, facts of a precisely similar character do arise, and this case may consequently be taken to represent the class. Shall we regard this as a mere accidental coincidence, or an actual vision of what did occur? We take the latter supposition. How shall we account for the facts on that supposition? The brain of the sister, as we sup\par \par Page 381\par \par Scienizjlcal/y Explained and Exossed. 38I pose, during sleep,D came under the influence of the odylic force, and at the same moment happened to be in odylic rapport with the scene referred to, or more correctly, perhaps, with the brain of the brother. A vision of the scene, on that supposition, could not, from the nature of this force, but have occurred. This perception would have occurred had the individual been awake or asleep. The distance of the scene from the percipient made no difference whatever. In all ages, dreams of this kind have sometimes occurred, and iEn all cases, excepting when supernaturally induced, unquestionably from this cause. We take the following case from " Rogers' Philosophy of Mysterious Rappings": "Rev. Joseph Wilkins, an English dissenting minister, relating the case of himself,' says:'Being one night asleep, I dreamed that I was travelling to London, and, as it would not be much out of my way, I would go by Gloucestershire, and call upon my friends.' Accordingly he seemed to have arrived at his father's house; but, finding the front doorF closed, he went round to the back, and there entered. The family, however, being already in bed, he seemed to ascend the stairs and enter his father's bedchamber. He found him asleep; but, to his mother, who seemed awake, he said, as he walked round to her side of the bed,'Mother, I am going a long journey, and am come to bid you good-bye;' to which she answered\par \par Page 382\par \par 382 Phenomena of Spiritualism'Oh, dear son, thou art dead!' This, understand, was but a dream, to which the gentlGeman at the time attached no importance. "He was, however, greatly surprised when, soon after, he received a letter from his father, addressed to himself, if alive, or, if not, to his surviving friends; begging earnestly for immediate intelligence, since they believed him dead. For that on such a night (that on which their son had his dream) he, the fatzer, being asleep, and Mrs. Wilkins, the mother, being awake, she had distinctly heard somebody try the fore-door, which being fast, the person had gone roHund to the back, and there entered. She had perfectly recognised the footstep to be that of her son, who ascended the stairs, and, entering the bedchamber, had said to her,'Mother, I am going a long journey, and am come to wish you good-bye.' Whereupon she had answered,' Oh,'dear son, thou art dead!' Much alarmed, she had awakened her husband, and related what had occurred, assuring him that it was not a dream, for that she had not been asleep at all. "Mr. Wilkins remarks that this singular circumstance tIook place in the year I754, when he was living at Ottery; and that he had frequently discussed the subject with his mother, with whom the impression was even stronger than on himself. Neither death nor anzything else remarkable ensued, and he had no idea of a journey."\par \par Page 383\par \par Scientifically Explained and Exposed. 383 To us, the explanation of this fact, whose authenticity cannot properly be doubted, is quite easy and manifest. When two minds, or rather brains, happen to be in stronJg odylic rapport, the mental states of one are reproduced in the mind of the other. Distance of locality makes no difference whatever. In this case, the brains of the mother and son were in this relation, and hence the vision of the latter in a dream became an object of perception to the former when awake, just as the imaginings of the mesmerizer become preceptions in the mind of his subject. In the same manner the brains of two individuals, when both are asleep, and at a great distance from each other, mKay come into odylic rapport with each other, so that the mental apprehensions of one may thereby be reproduced in the mind of the other, and thus each have the same vision or dream at the same moment. We received, several years since, from a gentleman whose testimony no one acquainted with him will doubt, a statement of an affecting fact of this kind which occurred in his own experience. When a youth, he had a pair of twin brothers whom he most tenderly loved. At length one of them died. His heart was theLn intensely entwined around the other, little Freddy, as he called him. At one time, when he was some fifteen or twenty miles from home, employed as a clerk in a store, he had in his sleep the following vision. He thought that at night he ap\par \par Page 384\par \par 384 Phenomena of Spiritualism proached the front door of his father's residence, and on attempting to open it, found it fastened. He then went round to the back door and entered into a large kitchen, in a remote corner of which was a recMess where his parents were accustomed to sleep. The room, as he thought, was at the time lighted up by a small fire which was still burning. As he entered the room, his mother extended her arms towards him, and exclaimed, " Oh, William!" As he came to her, and they were locked in each other's arms, she said to him, "Freddy is dead!" They then wept together, while the arms of each were encircling the other, for a long time, till, from excess of grief, he awoke, and found his pillow drenched in tears. AboutN one o'clock in the afternoon of that day, his cousin drove up to the door. As they met, the young man exclaimed, "I know what you have come for. Freddy is dead." "Yes," was the reply, " Freddy is dead, and I have come for you." After he had been home a little while, his father said to him, "Your mother had a very singular dream last night. She thought that you came to the front door, and finding it fastened, you came round by the back door, and entered our room. As you entered, she extended her arms towaOrds you, and exclaimed,'Oh, William!' You came to her, and as each was encircled in the other's arms, she said to you,'Freddy is dead,' and thus embracing each other, you wept together for a long time." The same identi\par \par Page 385\par \par Scienifically Explained and Exposed. 385 cal vision had, as nearly as it could be ascertained, at the same time passed before the mind of the mother and the son, though they were separated at a distance of some fifteen or twenty miles from each other. People, Pif they choose, may call such events mere chance coincidences. We judge differently. We think that there must have been, at the moment, a medium of communication between those two minds, -the very one of which we are treating; a medium so relatively developed between them, that the thoughts of the one were reproduced in the other. To us, such facts, which, in some instances, do characterize human experience, admit of no other explanation. Analogous facts of common occurrence in every-day life. An invisiblQe force which pervades all nature around us, and whose influence we are constantly experiencing, may not be recognised as present at all, excepting in its most powerful and startling occurrences. Of this; electricity may be alluded to as an example and illustration. Our physical system is no doubt continuously pervaded by electric currents, as is nature in its entireness all around us. Many events, also, are continually occurring around us, indicative, to the careful observer, of its presence and action. RIts presence, however, is not distinctly recognised, till we witness some of its more startling 25\par \par Page 386\par \par 386 Phenomena of Spiritualism phenomena, as in the thunderstorm. The same holds true of the odylic force. All nature is instinct with its presence and influence, and we are continuous spectators of its ordinary phenomena. From all the forces in nature, we think that it is distinguished by this one striking peculiarity: the direction of its activity, the proper conditions being Sfulfilled, is as mental states, and is determined by the same; and this, too, while, as an attractive and repulsive force, it acts with great power upon all other objects in nature. For ourselves, we believe, and we suggest this for the consideration of scientific men and of the public generally,-we believe, we say, that in the human organism it is the medium of voluntary muscular action, as well as of sensation. There must be in that organism some such force, a force which, while its own action accords wTith mental states, and is determined by the same, controls, also, in consequence of its peculiar properties, the muscular system, and thus becomes the immediate cause of all voluntary motion in the physical organization. This we believe to be none other than the odylic force of which we have been treating. W'hen it is not sufficiently, or when it is excessively, developed in that system, we then have the various forms of cramp and convulsions, and also nervous developments. When developed in certain relatUive degrees in the organisms of two or more individuals, then the mental states\par \par Page 387\par \par Scienfically Explained and Exposed. 387 of one are reproduced in the minds of the others. Where people are much together, in the ordinary intercourse of life, as in families, it becomes spontaneously developed between them to.such an extent that they are often thinking each other's thoughts, or the thoughts of one are reproduced in the minds of the others. Tne father, for example, when sitting inV the family circle, gives utterance to a certain thought. Nothing has been said before to lead to it, or to suggest it to anyone. Yet the mother and others remark, "I was just thinking of that very thing myself." Such facts occur so frequently, and in such connexions, as to preclude the supposition that such identity of thought, among so many persons, at such moments, is the result of mere accident. There must be some hitherto unrecognised medium of intercommunication by which the thoughts of one mind areW reproduced in others. The hypothesis before us gives us such a medium, and thus explains such phenomena. An individual with whom we were once familiar has been separated from us for years, and for a long period has been totally out of our thoughts. He at length returns to our neighbourhood, we knowing nothing of the fact. As he comes within a certain distance of us, he suddenly and inexplicably becomes to us an object of distinct thoaght and remembrance. When he comes into our presence, we inform him thaXt we were just before\par \par Page 388\par \par 388 Phenomena of Spirimualism thinking about him, though he had not been in our minds before for years. Of more frequent occurrence are such facts, in common experience, relative to individuals who have been separated but short periods from each other. The common recognition of such facts among all classes of the community, has, as is well known, given rise to the old and somewhat vulgar maxim, that "the devil is always near when we are speaking of him.Y" The maxim reversed would, no doubt, be more true, to wit, we are speaking of him when he is near, and for that reason. Facts which are so general, and so uniform in their character, in human experience, must, as we judge, have a common cause, and that cause must be something else than mere chance coincidence. We think that cause to be this: when individuals come into the vicinity of each other, the odylic relations between them not unfrequently happen to be such that the thoughts of one are reproduced, Zto a certain but limited extent, of course, in the mind of the other, and thus the thoughts of one are turned to the other. Thus we have these common facts of human experience. A moment's reflection will convince the reader that there is nothing incredible in such a supposition. The dog, for example, passes along where his master and many others had passed hours or days previous. The animal immediately distinguishes the track of his master from all the others, and thus\par \par Page 389\par \par Scien[tfcally Explained and Exposed. 389 traces him out. Such facts necessitate one of two conclusions. Either something passed from the organism of the master to the objects upon which he trod, and remained there till, and no doubt after, the time referred to, or owing to peculiarities of physical state and constitution, a cause in that organism developed in the objects touched, a peculiar force not developed to so great an extent before, and this force passing from the organism to those objects, or by contact\ of the organism developed in those objects, was the cause of the peculiar effect upon the animal, an effect by which the latter was enabled to follow the track of the former, and trace him out. Of the truth of one or the other of these suppositions there can be no doubt. Now if a mere momentary contact may produce effects from which such results arise, is it at all incredible that from the organisms of individuals, when in a certain vicinity to each other, and when certain conditions are fulfilled, influ]ences should go forth from one to the other, by which common sensations shall be induced in the minds in those organisms, sensations through which the same thoughts shall be induced, at the same moment, in each mind alike? To us nothing is more reasonable than such a supposition, and nothing more accordant with the analogy of known facts in the world around us.\par \par Page 390\par \par 390 Phenomena of Spiritualism Premonitions of future events. There are cases in which individuals have premonitions^ of coming events, premonitions which can hardly be regarded, with a show of reason, as accidental creations of the imagination which, by mere accident, happen to be true. We need not specify cases. It is enough to say that they have been matters of more or less frequent occurrence in all ages of the world. A gentleman, for example, had a vision of the shipwreck of a vessel on the coast of Hindostan, a shipwreck in which his own son was lost. Months subsequent to the vision, the events foreshadowed all oc_curred in exact accordance with the vision referred to. Yet the father was at the time in utter ignorance of the scenery where the event occurred, and of all the facts of the case. If our view of the nature and action of the odylic force be correct, the occurrence of such foreshadowings is no great mystery, but an event which is to be expected as a matter of occasional experience in the history of the race. When the brain happens to be in odylic rapport with the causes on which the occurrence of any parti`cular event depends, the mind then has a vision of such events, however future, for the same reason that when in the same relations with distant objects it has a vision of the same. No person has as much reason to expect any such events in his own experience, as he has to expect to die from a stroke\par \par Page 391\par \par Scientifically Explained and Exposed. 39I of lightning. Yet their occurrence in instances few and far between, in the experience of some individuals in a nation, should not be a amatter of wonder or disbelief. Such, we are free to say, is our view, after a careful examination of facts. SECTION III. Phenomena of Ghost-seeing and Haunted Houses. Had the son, in the case above stated, died in connexion with that dream, as it no doubt has happened in other instances of a similar nature, who would have doubted that the spirit of that individual had appeared to his mother? Yet undeniably no ghost did appear in this instance. The fact, then, that the spirit of one person is thought to apbpear to another individual, just at the time of the death of the former, or at any other period, is no certain indication at all that any spirit whatever is present as an object of vision. The vision may have been, and, till we have positive proof to the contrary, must be held to have been, a mere mental hallucination occasioned by the fact that the brain of the person dying happened, at the time, to come into odylic rapport with that of the subject of the vision. The fact, too, that persons have visions cas of spirits, when no spirit can be supposed to be present, is also to be assumed as proof that\par \par Page 392\par \par 392 Phenomena of Spiritualismn seeing spirits is no evidence that spirits are present as objects of vision. One class of persons take certain medicines, others have certain forms of disease, and others spend a certain time in particular localities. In each case alike similar visions, as of spirits, occur. In the two former instances, no spirits are supposed to have been present, das objects of vision. Why should we suppose them present in the last? Nothing is more contrary to all the laws of scientific induction than such a supposition. There is known to exist a force in nature, which, when developed to a certain extent in the brain, induces visions as of spirits, ghosts, etc. All such visions, therefore, are to be attributed to the action of such cause, until facts occur necessitating a different supposition. We have, then, a clear and distinct explanation of the phenomena of ghoest-seeing, which have troubled the world so much in past ages, and are beginning to trouble it again in the present. Wherever and from whatever cause the odylic force is developed unduly in the human brain, just such visions are from time to time to be expected; and when they do occur, we are, from the effect, to infer the presence of the cause. The fact that persons speak to the apparition, and seem to receive answers, does not alter the case at all; because just such facts do occur when no spirits are pfresent, and the action of the force which occasions the vision equally accounts for such facts also.\par \par Page 393\par \par Scientifcally Explained and Exposed. 393 What are haunted houses and places of a like character, but localities in which this same force is so developed that persons of peculiar temperament remaining in them for certain periods, become so affected with it that these forms of phenomena are induced, that is, visions as of spirits are occasioned? We have not yet read or heard ofg a haunted house all the facts connected with which may not be most fully and perfectly accounted for by a reference to this one cause. The spirits there seen, and the sounds and voices heard, are no more external to the minds and organisms of the percipients, than what the mother above referred to saw of and heard from her son was external to her mind and organism. There is one other view of this whole subject also, that should not be overlooked in this connexion. It is not at all strange, but a matter tho be expected, that phosphorescent and other luminous vapours should from time to time arise from graveyards and old, forsaken, and dilapidated and decaying buildings; and that in and near some such places, individuals of peculiar physical constitutional temperament should very quickly, in many instances, have the odylic force developed in their organisms. A number of most efficient causes of ghost-seeing here present themselves; causes sufficiently efficient to account for such perceptions in the total aibsence of all corresponding objects, that is, real visible spirits. Any\par \par Page 394\par \par 394 Phenomena of Spiritualism such luminous substances rising in the night time in the form of columns, as they most naturally do, would, of necessity, to the terrified imagination of the beholder, appear as a human body wrapped in a winding-sheet, the form in which ghosts almost, if not quite, invariably appear. It is the opinion of some philosophers also, who have carefully investigated the subject, thjat the odylic force developed in such localities, sometimes, in ascending from the earth,, spontaneously assumes a form somewhat like that of the human body, and in that form becomes visible to individuals present, especially if the same force is developed in their organisms. Then the same force in such organisms often occasions visions as of such objects, when nothing is perceived external to the organism itself. It is well known also that this force, as developed in particular localities, is attended wikth the very noises, jarring of surrounding objects, and movement of heavy bodies, which are witnessed in haunted houses. All these causes combined are abundantly sufficient to account for all the phenomena of ghost-seeing and haunted houses with which the world has, from time to time, been troubled, without the supposition of spirit-presence. All such phenomena differ fundamentally from the "angel visits" recorded in Scripture. The latter were intelligent manifestations made to answer important ends. The lformer are unintelligent manifestations bearing the\par \par Page 395\par \par Scientijcally Explained and Exposed. 395 very characteristics they would bear were they just what we have represented them to be. As such, then, we regard them, having assigned causes abundantly adequate to account for their existence as such phenomena. SECTION IV. Witchcraft, Fortune-Telling, Manner in which Mysterious Events are commonly treated. There are two points of light in which the phenomena of witchcraft may be comnsidered, namely, the leading facts set forth by those who, in past ages, have believed in such theory; and the conclusions which have been deduced from these facts. Hitherto there has, for the most part, been supposed to be a necessary connexion between the facts and the conclusion. Hence those denying the latter have generally ignored the former as mere illusions, and that without examination. Let us suppose that each of these questions be considered by itself, without any reference to the other, and thnat we commence with a candid and careful examination of the evidence that exists of the reality of many of the leading facts adduced by Cotton Mather and his associates, for example, in regard to the subject. We venture the opinion that few facts of the past\par \par Page 396\par \par 396 Phenomena of Spiritualism will be found to be sustained by higher and more valid evidence than these. Our fathers will be found to have erred, not in regard to the facts,-many of them, to say the least,-but with respoect to the conclusions which they deduced from those facts. It will also be found that there was, in all respects, the same connexion between their facts and conclusions that there is between those of Spiritualism now. We have precisely the same evidence of the agency of devils in the phenomena of Salem witchcraft that we have of that of the disembodied spirits of men in the so-called spirit-phenomena. If our fathers erred in their conclusions, two millions of people (the number asserted by spiritualists pto hold their theory in America, at the present time) have shown themselves to be not more wise; for the same identical phenomena, physical and mental, were presented to reveal and prove the presence and agency of devils in one instance, that are or can be adduced to reveal and prove that of the disembodied spirits of men, in the other. Are physical objects now moved with and without physical contact, and that in accordance with intelligence? So they were then. Have we now various mediums through whom intqelligent communications are obtained, as from the spirits of men? Through various mediums, equally intelligent and mysterious revelations were given forth, as from devils, then. The witch could do then\par \par Page 397\par \par Scientifically Explained and Exposed. 397 all that the medium can do now. We are just as sacredly bound to admit the mere facts of witchcraft as we are to admit those of Spiritualism, and have just as high and sacred reasons for rejecting the conclusions of the believers in earch alike. One test which our fathers sometimes applied, in determining who were and who were not witches, will be found to be not so deserving of ridicule as has been supposed. We refer to the custom of putting individuals into sacks containing lead or stones, and then placing them upon water to see whether they would float or sink to the bottom, the former class being held as real witches and the latter not. We learn that the body of Frederica Hauffe would float upon water like a cork, and that it was vesry difficult to get it beneath the surface. For the same reasons, the bodies of witches, that is of those in whom the odylic force was to a certain extent developed, would thus float upon the surface of water. There, too, was an error, not in regard to facts, but in respect to conclusions to be deduced from such facts. Nor do we suppose that there is any ground whatever for the assertion so commonly made, that those who, in such trials, sank to the bottom, were left to perish there. They were unquestionabtly rescued by the spectators, and all arrangements were made for that purpose. Nor, in our judgment, do our fathers deserve at all\par \par Page 398\par \par 398 Phenomena of Spirilualism the ridicule and censure heaped upon them by partial and prejudiced historians, for their so-called persecutions of witches. What were the real facts of the case? The witches, in the first place, professed to be in league with devils, and exercised their strange power as from them. Then they performed such mysteriousu and apparently supernatural feats that there appeared to the public no way of accounting for the facts but by admitting the claims set forward by this class of persons. They became the sources of great depravity and corruption, as well as objects of corresponding fear and terror in the community. Our fathers supposing, and most honestly too,. that there was a necessary connexion between the facts which they knew and could not but know to be real, and the truth of the professions of the witches, under thavt knowledge and conviction proceeded against persons making such professions, and executed upon them what was then believed to have been required in the Word of God, in such cases. We believe that there is not the least reason for sympathy with those who were making such professions, or that their sufferings were beyond their guilt. Those who profess to be in league with devils, and perform, of choice, acts which can be accounted for, according to existing light and knowledge, upon no other supposition buwt that such professions must be true;,have no reason to complain if they are treated according\par \par Page 399\par \par Scientzfically Explained and Exposed. 399 to their professions and acts. On the other hand, we are equally confident that our fathers, in what they did in the case, acted "in all good conscience before God " and man too; that they deserve of their posterity pity for their mistakes and commendation for their zeal, misdirected though it happened to have been. That the innocent, in soxme instances, suffered with the guilty, we have no doubt, and this should be and is a matter of deep and unfeigned regret. If the theory which we have been endeavouring to establish be admitted, the phenomena of witchcraft wears no longer the veil of mystery. Connect with the so-called spirit-phenomena of our day the idea of an origin from devils, let our mediums simply believe themselves under a corresponding influence, and let that sentiment be entertained by those who visit these circles, and we shouldy have all the phenomena of Salem witchcraft over again, and that without change or modification. Spiritualism and witchcraft are the exclusive results of a common cause. The phenomena of each are to be explained upon precisely the same principles. The facts in both cases alike are real, and the conclusions equally false; the conclusions, we mean, that the facts are the result of an ab extra, and not an exclusively mundane, cause. It would be interesting, did our space permit, to draw at length the parallezl between the physical\par \par Page 400\par \par 400 Phenomena of Sjpirilualism and intellectual manifestations attending these two movements-the one under the assumed control of devils, and the other under that of the departed spirits of human beings-and show how perfectly, with this one exception, they correspond with each other. This, however, is not necessary. All that is now required is to designate the cause of such phenomena, and to show how they may all be explained in the light of such cause{. Fortune- Telling. The common supposition is that fortune-tellers are deliberate impostors, who, while they are in a normal state, and know themselves to be thus, profess to be possessed of a supernatural foresight of future events. For the most part, we have no doubt that this is the case. We are fully convinced, however, that this practice or art has its basis, in some instances, in an abnormal physical and mental condition of the professed seer, a condition induced by the odylic force, and in which th|e subject, the fortune-teller, sustains precisely the same relations to the individual present that the mesmeric or clairvoyant subject does to the mesmerizer. After the accustomed ceremonies have been gone through with, the fortune-teller goes into a manifestly magnetic condition, in which he or she speaks, as if a new power and influence had obtained full control over him. Soon the secret thoughts of\par \par Page 401\par \par Scientfcally Explained and Exposed. 401 the inquirer are disclosed, and f}acts in his history utterly unknown, as he fully believes, to any being on earth but himself. In the midst of these, there are incoherent predictions of things future, predictions which in but very few instances are realized in any form, but in some very distant and solitary cases very strikingly fulfilled. The power manifested in revealing things secret -in regard to the past, inspires the inquirer with confidence in regard to the predictions of things future. Here we have another instance, or form, in w~hich the thoughts of one person are transferred to the mind of another through the action of odylic force. A friend of ours, for example, a lady, once as she was at a distant place from that of her own residence, visiting from house to house, called at the residence of an individual of this class. She had never seen that person before, and was equally certain of being a total stranger to her. Finding that she was in the presence of such a person, our friend determined to satisfy her curiosity by seeing for herself what such an individual can do. After the usual ceremony of shuffling cards, etc., were gone through with, the fortune-teller evidently, our friend being acquainted with such manifestations, went into a magnetic condition. Soon she stated, among other things, that she saw the husband of the stranger in a warehouse, apparently examining it (he had gone on that errand at that very time); that one of her chil26\par \par Page 402\par \par 402 Phenomena of Spiritualism dren was affected with a peculiar form of disease, and described with perfect accuracy his motions when under its action; and then, among many other things, related facts in the past history of our friend, which she was perfectly certain no one on earth knew but herself. One prediction, very indefinitely stated, was uttered, which came to pass. " There," says the fortune-teller, after a while, "the influence has passed from me,-I can say no more." Who does not see here the results of known mesmeric or odylic relations between these individuals; relations in which the thoughts and remembrances of one are transferred to the mind of the other? A lady in Boston years ago told us of a similar interview which she once had with a fortune-teller in that city, an individual probably now alive. Our informant, whose word will not be doubted by those knowing her, was born and educated in the state of Maine, where her parents now reside. To the fortune-teller she was a total stranger, and from the circumstances of the case she felt the most undoubted assurance that her visit was totally unexpected, and that she was to the individual called upon an unknown and total stranger. When the proper conditions were fulfilled, the leading incidents of this stranger's life, from her childhood up, the peculiarities of her character as a child, special facts in her past history, utterly unknown as she fully believes to anyone on earth but herself, the peculiari\par \par Page 403\par \par Sczentizcally Explained and Exposed. 403 ties of the past and present residence of her parents, and of the scenery about the same, they having removed to another part of the state from that where her childhood and youth were spent,-all these things were detailed with the most astonishing minuteness and accuracy, and with a lifelike vividness, in the presence of which she seemed almost to live the past over again. Of the leading facts pertaining to a celebrated character of this class, who lived in Paris during the early part of the present century, our readers are very probably aware. The name of the individual has escaped us. This, however, was true of her-all who visited her, from whatever parts of the kingdom or world they came, were astonished (and her fame drew vast multitudes from all parts to consult her) and not unfrequently confounded by the minute and specific revelations of their past history which they would receive through that pythoness. In her case, there would be equally strange revelations in regard to the future, and other facts unknown to her visitants; she, no doubt, while in a magnetic state, being a very powerful clairvoyant. Such facts accord with the history of many fortune-tellers, the world over. The manner in which their revelations, in regard to the past history of utter strangers resorting to them, are obtained and given forth, is quite obvious. In the magnetic or odylic state into which they are intro\par \par Page 404\par \par 404 Phenomena of Spiritualism duced by the various ceremonies performed, the remembrances of persons present in regard to their past history are, through the action of this power, and by virtue of its nature and relations to mind, reproduced in the mind of fortune-tellers, and given forth by them, on the same principles that A. J. Davis uttered the present thoughts of the lady in magnetic communication with him. Equally manifest is the manner in which revelations pertaining to the future commonly are obtained and given forth, through such individuals. The visitant has in his mind visions and plans in regard to the future. Social, and especially domestic, connexions may be formed, desired, or intended with specific individuals, or with imaginary personages imaged forth in the mind in conformity with the heart's beau ideal. In the presence of the fortune-teller, and in anticipation of such revelations, these plans and persons, real or imaginary, are of course suggested to the inquirer. Through his or her mind they are reproduced in that of the pythoness, and by her given forth as revelations communicated by higher powers to her mind. It is thus, no doubt, that the image of the person with whom conjugal relations are afterwards consummated is sometimes presented as a prophetic enunciation to the inquirer, and by him or her ever after regarded as proof of a real prophetic foresight in the fortune-teller.\par \par Page 405\par \par Scientzfcally Explailed aind Exyposed. 405 Mlaner in rwhic/h mysterious eveznts are commonly treated. Whenever mysterious events appear, and when inferences unfriendly to truth are drawn from them, the friends of truth are too apt, instead of acquainting themselves with the facts of the case, and thus becoming enabled to speak intelligently upon the subject, to deny the facts altogether, and that without examination, and at the same time to treat the whole subject with silent contempt, as wholly unworthy of their notice. To our mind, no course of procedure can be more unwise than this, especially among the teachers of our holy religion. They certainly should be able to speak intelligently upon all subjects which, in the public mind around them, bear upon the cause of truth and righteousness. Ignorance, in such cases, renders the religious teacher an object of contempt on the part of the opposers of the truth. It utterly annihilates also his power to benefit all who believe the facts ignored. Nor does the evil stop here. The opposer of truth finds an excuse for ignoring altogether the great question of the divine origin of Christianity, and without examination denying its facts; and finds this excuse in the manner in which his facts and arguments are treated. We cannot ask men, with any rational hope of being heard, to listen with\par \par Page 406\par \par 406 Phenomena of Spiritualism candour and wakeful interest to our facts and arguments, unless we listen with the same candour and interest to theirs. By the same course also the friends of truth are sometimes found treating with contempt great facts, and the most legitimate deductions from the same, as in the case of geology and other kindred sciences, when they first unlocked their priceless treasures to the world. The friends of truth must ever regard themselves as bound to admit facts, however mysterious, when their reality is affirmed by valid evidence. On no other condition can they fully exemplify the love of universal truth required by the Gospel which they profess, or require men to admit the facts which lie at the basis of the claims of Christianity to a divine original. SECTION V. These so-called Spirit-manifestations and Scripture Miracles. Bearing of our previous Discussions upon the Doctrine of a General and Particular Providence. Conclusion. Spiritualists everywhere claim that these so-called spirit-manifestations are attended with facts which have the same marks of being miracles that the great facts recorded in the Bible do. Indeed, it is now put forth, unblushingly, that this movement is attended\par \par Page 407\par \par Scienlzfically Explained and Exposed. 407 with the same kind of supernatural events that Christianity was,-events, too, resulting from the very same cause; and that no one can repudiate the claims of Spiritualism, without being bound, in consistency, to repudiate those of Christianity. It is of no little importance, then, that we clearly distinguish these manifestations from real miracles, those recorded in the Bible especially. What, then, is a real miracle, and what especially are the characteristics of the affirmed miracles recorded in the Bible? A real miracle, we reply, is an event wholly unlike and unanalogous, in its essential characteristics, to any event resulting from mundane causes. A miracle that can properly be used as a divine attestation of the truth of any proposition or doctrine, must be an event of such a character that its occurrence can be accounted for but by a reference to a direct and immediate interposition of creative power; and must sustain such relations to that proposition or doctrine that the reality of the event cannot be admitted without admitting such proposition or doctrine as a divinely-attested truth. Now we affirm the above to be the precise character of the so-called miraculous events recorded in the Scriptures. Such also is the relation of those events to the Scriptures, that the reality of the former cannot be admitted without admitting the divine origin of the latter.\par \par Page 408\par \par 408 Phenomena of SpzrilZualism What, on the other hand, is the character of these manifestations? There is not one among them, as we have seen, whose existence and entire characteristics may not be accounted for by a reference to purely mundane causes, and which is not perfectly similar and analogous in all its elements and features, to events which do result from such causes. All these manifestations, in the next instance, may be admitted, and with the most absolute logical consistency the claims of Spiritualism to an ab extra spirit-origin denied. We will contrast a few miraculous phenomena revealed in the Bible with some claimed to be of a similar character connected with Spiritualism. We will begin with the leading miracles. It is well known that there are certain peculiar forms of disease which can, sometimes almost instantly, and at others in very short periods, be cured by the imagination, or certain medicines; there are others which cannot be affected by such causes: of the former class exclusively are the healing phenomena of Spiritualism. The latter class are among the most prominent miracles revealed in the Bible. The healing medium, by his passes, may, through the imagination of the subject, or through the medicinal influence of the odylic force thus excited in the patient, effect certain forms of cure. Over other diseases he has no power for good. Thus he may\par \par Page 409\par \par Sczentifically Expzlained and Exposed. 409 make as many passes as he pleases over a corpse, and he can never reanimate it with a living soul. He can make no approach whatever towards restoring to a maimed person his lost limb. Yet these last are among the most prominent of "the mighty works" performed by Christ and the sacred writers. The healing power of the medium has no efficiency excepting in the case of a few diseases. That exercised by Jesus Christ had an equal and absolute efficacy in respect to all diseases of every kind. In connexion with this fact, He did what the medium can make no approach whatever towards doing, that is, restoring lost limbs t tthe maimed, and raising the dead to life. The power, then, which originated the Scripture miracles, supposing them to have occurred, differs, not in degree, but in kind, from that claimed in behalf of Spiritualism. The same remarks are equally applicable to the spirit of prophecy. Suppose that we have two classes of predictions, each one hundred in number, and relating to events which lie equally beyond the reach of mere human foresight. Of one class, but one in the whole hundred is fulfilled in any form; of the other, not one in the hundred fails in any particular. What higher evidence can we have that the intelligence which originated the latter class differs, not in degree, but in kind, from that which originated the former? the one being possessed of the most infallible,\par \par Page 410\par \par 41o Phenomena of Spiritualism and the other of the most erring, foresight. Such, precisely, is the character of the predictions recorded in the Bible, and those put forward by spiritualists to sustain the claims of their system. The latter class bears all conceivable marks of a mere human, and the former of a divine, origin; the one indicating an origin from intelligence omniscient and absolutely infallible, and the other from one most limited and fallible. In all respects the miracles of Scripture stand in absolute contrast to the so-called mysteries set forth by the advocates of Spiritualism. The advocates of Spiritualism claim that the miracles performed by mediums should rank, we repeat, with those recorded in the Bible. To bring the subject to a still further test, let this class of persons advance to one of our granite mountains, and after making their passes over the surface of the flinty rocks, see if that mountain, at their bidding, will open its sides and send forth floods of water sufficient to quench the thirst of three millions of people, together with their countless flocks and herds. Let these same individuals then approach the Ohio or Hudson river, and making their passes over the same, see if at their bidding the waters thereof will divide and stand in heaps on either side, while the people pass over dry shod, and subsequently roll on as before. And, finally, let them turn to the sun in the heavens, and see if on making their passes over\par \par Page 411\par \par Scientifically Explained and Exposed. 4 I his face, he will stand still for a season, or go "ten degrees" backward. When mediums can perform wonders even analogous to these, then, and only then, their mighty works may claim a rank among those recorded in the Bible. In the midst of these great events, there are some, of course, which might or might not be the immediate result of creative power. These standing by themselves could not be claimed as miracles, and could never, if they did stand thus alone, be appealed to as proof of the divine origin of Christianity. It is this last class exclusively-forms of healing, for example, which may result from miraculous interpositions on the one hand, or from mundane causes on the other-that Spiritualism copies or can copy. Let us apply to these two classes of facts the principle of science to which we referred in a former part of this treatise, to wit, that when a given class of facts exist, and we know that a part of them is produced exclusively by one given cause, and that this cause is in itself adequate to the production of the whole, and therefore, to account for their occurrence, we are bound to refer them, in their entireness, to that one cause. Of the miraculous events recorded in the Bible, we know absolutely that none of these great central facts can have been the result of any cause but the direct and immediate interposition of creative power, and that this cause is perfectly ad\par \par Page 412\par \par 412 Phenomena of Spiritualism equate to account for all the rest. Admitting those facts to have occurred, we are required therefore, by the universal and immutable principles of science, to ascribe the whole together to this one exclusive cause. Of the facts of Spiritualism, on the other hand, we know with equal absoluteness that a part of them are the exclusive result of purely mundane causes, and that these causes are perfectly adequate to account for all the rest. By the same principles of science, therefore, we are bound to attribute all these facts to these causes. Thus it is that the facts of Spiritualism can be compared to Bible miracles only on the principle of contrast. This is the only relation that these two classes of facts do or can sustain to each other. Bearings of ourprevious investigations upon the doctrine of a general and particular providence. The idea very extensively, and almost, if not quite, universally obtains, at the present time, that all effects in the external universe around us, miracles excepted, occur in perfect accordance with the action of fixed and immutable material laws; that at the creation every particle of matter had its particular position assigned it relatively to every other; that all subsequent effects in the material universe are the necessary and necessitated results of the mutual action and reaction of all such particles, in accordance\par \par Page 413\par \par Scienlifically Explained and Exposed. 413 with the immutable laws of attraction and repulsion, of chemical affinities and of the vital forces; and that, consequently, each material event is a link in a chain of necessary causes and effects, and can by no possibility, excepting through a miraculous interposition of creative power, be otherwise than it is. Suppose that, with that view distinctly in mind, we are about to kneel in prayer, and that the object of the prayer is to secure the occurrence of some particular event in nature-rain in time of drought, or the restoration of a sick friend to health, for example. What effect is this view of the facts of the universe likely to have in exciting or suppressing a spirit of prayer for the objects named? Is it a view adapted to excite in us the belief that prayer "avails much" for the attainment of such objects, and consequently to excite in us sentiments of hope and the exercise of earnest, fervent, and humble but confiding and persevering importunity? According to the view before us, the sick man has a certain amount and form of disease, from which he can recover but through a certain process, a process which cannot be shortened or protracted by our mental states. The drought, too, is the necessary result of the combined action of the entire particles of matter constituting the material universe, and must continue till removed by such action, action which can but move on in the line of necessary\par \par Page 414\par \par 414 Phenomena of Spiritualism causation. Prayer, however fervent, can have no avail whatever, to secure the result referred to, unless it avails to secure a miraculous interposition of creative power, an event which no one anticipates. In the presence of such a view of the operations of the material universe, the mind can no more have faith in the availing efficacy of prayer to secure such results, than it can believe that the same thing can, at the same time, exist and not exist. This view also, almost of necessity, will extend itself in our minds, from the material over the movements of the moral and spiritual universe. While we regard the one as controlled, in all its movements, by fixed and immutable laws of cause and effect, laws the results of which prayer can have no avail to change, we shall hardly fail to regard the moral and spiritual universe as governed by similar laws, laws whose results are equally beyond the availing efficacy of prayer. Prayer, in the presence of such a view of the material, moral, and spiritual universe, may remain as a mere form; and in no other state can it well remain. It will not avail, to change these results, to inform us that God, foreseeing, at the beginning, the prayers of His people, arranged the current of events so that they should accord, in important particulars, with prayer. From the nature of the case, such an arrangement could reach such con\par \par Page 415\par \par Scientically Explained and Exposed. 415 tingent events but in a very general and limited manner. It is, in itself, also, a view of Providence in no way adapted to call forth "effectual and fervent prayer" for specific results-the form which prayer generally ought to assume. The actual results of this view of Providence are precisely accordant with the above presentation. Prayer made for any such results as we are speaking of, is, and no one will deny the fact, little more than a form, and as a form even, it exists to a very limited extent. The spirituality of the Church is, in our solemn judgment, being "spoiled through philosophy." If we turn from this cold and cheerless view of Providence, to the Scriptures, we find, not only a want of correspondence, but a total and irreconcilable opposition between it and their most positive teachings, on this subject. According to such teachings, God is ever with us, as "a very present help in trouble," perplexity, and want; able and ready to respond, by specific providences, to our individual and specific necessities and filial requests, and that equally in regard to the demands of our physical and spiritual natures. All alike stand revealed as equally appropriate objects of prayer, objects in respect to which special and specific answers are alike and equally to be anticipated. There can be no doubt on this subject.\par \par Page 416\par \par 416 Phenomena of Spiritualism If we retire from the Bible and the philosophy of Providence under consideration, into the depths of our own moral and spiritual being, we shall find every principle and demand of that nature in fixed and immutable correlation to the former and in opposition to the latter view of Providence. We wander through nature in a state of cheerless orphanage, till God is present to us, in all the movements of Providence, in the very parental and special relations revealed in the Scriptures. Now we take the ground that the real providence of God, in the movements of the material creation, accord with the teachings of the higher philosophy revealed through the Scriptures and the moral and spiritual nature of humanity, and not with the teachings of the material philosophy before us, a philosophy which, as we shall see, has taken into the account but a part of the material forces of nature, and therefore fundamentally errs in its teachings pertaining to the procedures and laws of divine providence in the material universe. As preparatory to the elucidation of the subject before us, let us, for a moment, contemplate the physical organism of man. In and connected with this organism two distinct and, in some respects, opposite classes of purely physical forces are continuously operating. There are the vital and chemical forces sustaining the organism itself, and\par \par Page 417\par \par SczienfIccaliy Exrplained and Exposcd. 4 17 producing all the phenomena of circulation and nutrition, and the attractive and repulsive forces, including all the particles thereof, and holding the organism itself, like any other ponderous body, in connexion with external nature; then in the same organism there is, as we have seen, another force, which, in accordance with mental states, acts upon the muscular system, and becomes thereby the medium of voluntary motion, and may, consequently, not inappropriately be denominated the will-force. Now this will-force (the odylic force, as we have seen) not only pervades the human organism, but all nature too; and through it, as we have also seen, when the proper conditions are fulfilled, the most astonishing effects may be voluntarily and intentionally produced upon surrounding objects. We will, for example, that the hands of individuals in magnetic communication with us shall be immovably fastened to the table or other objects, or that their fingers shall remain interlocked so that they cannot draw them asunder, and these results, all the possible efforts of those individuals to the contrary notwithstanding,-these results, we say, follow in accordance with our wills. Either these events were the result of direct miraculous interpositions, or there is in all nature around us the very force of which we are speaking, a force through which such voluntary results may be produced; the facts themselves, the reality of 27\par \par Page 418\par \par 418 Phzenomena of Spiriztaism which cannot be denied, admitting of no other explanation. It is a first and universal principle of science, that the government of God over the material universe (that being the only department of creation of which we are now speaking) shall accord with the nature of all the forces actually existing therein. If there are-and none doubt the fact of their existence -forces in nature which act in fixed and immutable accordance with the laws of attraction, repulsion, chemical affinity, etc., then we should expect to find a class of events, like the movements of the heavenly bodies, for example, events which move on in changeless antecedence and consequence, and which prayer can never avail to alter. If, on the other hand, there is in nature another and different fo\cf1\f1\fs23\par } 3i 06 Miscellaneous Topics{\rtf1\ansi\deff0{\fonttbl{\f0\fnil\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\lang2058\f0\fs24 Page 372\par \par 372 Phenomena of Spiritzulism CHAPTER VI. MISCELLANEOUS TOPICS. FEW topics of a miscellaneous character, but which have an important bearing upon our present investi,ce of Moral Philosophy," etc.\par \par "There are more things in heaven and earth, Horatio, Than are dreamt of in your philosophy."\par \par A. S. BARNES AND CO., NEW YORK,\par CHIGAGO, AND NEW ORLEANS. MDCCC XXVI.\par \par \b PREFACE.\par \b0\par PERHAPS we cannot better introduce the reader to the treatise before him, than by giving a short statement of the circumstances which led us to adopt the views therein developed in regard to Spiritualism. Since the year 1850, our residence has been in several of the grand centres of this movement, and where, consequently, the mysterious phenomena were continuously forced upon our attention. One of the circumstances which first impressed our mind as we reflected upon what was passing before us, was the utter incompatibility of the fundamental characteristics of these facts, as reported even by spiritualists themselves, with the supposition that they are the intended results of intelligent minds who are communicating with us from the heavenly or infernal world. By no laws of mind known to us could we account for the facts by a reference to such an origin. When they were referred to good spirits, our reply was: good spirits cannot falsify as these do; for these falsify when spirits, if present, cannot but know the truth; profess knowledge when they must know themselves ignorant, and make positive affirmations when they must know that they are only guessing. Good spirits cannot thus act. When they were referred to bad spirits, our reply was: these spirits do not lie like men in the flesh, nor as any spirits would do whose conduct is governed by any laws known to us. There is a certain "method" even in lying, wherever it appears, and here is lying which has no such method, or any method at all which can properly be ascribed to spirits aiming at some intelligent end, good or bad. When individuals told us that they had had communications with their spirit friends, our reply was: the spirit here speaking says some things that that of your mother, if present, might and no doubt would say. Your mother, however, when alive and with you, never falsified as this spirit does, and would not thus falsify, if now present. We therefore rejected the ab extra spirit hypothesis, as wholly incompatible with the facts. We were first led to refer the facts to tricks of the mediums. Soon, however, we were confronted with phenomena wholly incompatible with such a supposition. We met, for example, with evidences, which we could not resist and maintain our integrity, of the reality of physical manifestations of a very startling and impressive character. We ourselves personally witnessed such facts as we could account for by no reference to conscious or unconscious muscular action. We also met with individuals of the first intelligence and integrity, and who utterly repudiate the spirit theory, who had themselves witnessed such phenomena. In the Congregational Society's Rooms in Boston, for example, an orthodox Congregational clergyman, of unquestionable intelligence and integrity, affirmed to us, in the presence of several other clergymen, that on one occasion he saw a medium place her hands gently upon a marble-topped table, no other person being near; that after holding them there awhile, the object began to move after her around the room, that he himself got under the table, and taking hold of its legs, attempted to hold it still, and that he was, with the table, drawn quite a distance over the floor, all his efforts to the contrary notwithstanding. From many others we received precisely similar and equally credible statements. We found, then, that we had to admit the facts, or take the ground that no strange events can be established by testimony. How, then, could we ask the world to believe in Christian miracles? We found equally valid evidence for the reality of the facts of Spiritualism, as far as the intelligent communications are concerned. We found ourselves necessitated, therefore, in moral honesty, to admit the facts, and then to seek an explanation of them on some mundane hypothesis, as their character precluded any other supposition than their exclusively mundane origin. As we reflected upon the facts under consideration, we were forcibly struck with this suggestion, that they seemed evidently to imply the existence in nature of a polar force not yet distinctly recognised in philosophy, a force having, when developed, very strong attractive and repulsive power; a force, the direction of whose action, when certain conditions are fulfilled, accords with mental states, and is determined by the same; a force, finally, through which the mental states of one mind may be reproduced in others, and thus embodied, as in these communications. The existence of precisely such a force seemed demanded by the facts, whether we supposed it governed, in the production of these manifestations, by spirits in the body or out of the body. We were also deeply impressed with the obvious correspondence of these manifestations, physical and mental, with the phenomena of mesmerism and clairvoyance, on the one hand, and those of another class which from time to time have, in all ages, startled and troubled mankind, and which philosophers now refer to a power in nature denominated the Odylic Force, on the other. This led to a careful examination and classification of each of these classes of phenomena, and to an equally careful comparison of the results thus obtained with the spirit-phenomena, physical and intellectual.\par \par The following are some of the conclusions to which we were thus conducted: i. There is in nature a force having the identical properties above specified, and which we denominate the Odylic Force. 2. This force is identical with the cause of all the mesmeric and clairvoyant phenomena, on the one hand, and with the immediate cause of these manifestations, on the other. 3. By a reference to the properties and laws of this force as developed in the spirit-circles, and to its relations to the minds constituting the same, we can account most fully for all the spirit-phenomena, of every kind, without the supposition of the presence or agency of disembodied spirits. Consequently, the hypothesis of Spiritualism is wholly unsustained by any valid evidence whatever. 4. The entire real facts of Spiritualism demand the supposition that this force in the production of these communications is controlled exclusively, for the most part unconsciously, by the minds in the circles, and not by disembodied spirits out of the same. 5. We finally found, what we did not at first expect, that we had developed facts and principles which gave an equally ready and satisfactory explanation of the phenomena of witchcraft, necromancy, fortune-telling, etc., etc., phenomena which from time to time have been the wonder and terror of mankind in all ages. 6. Other consequences of equal and far greater importance seemed undeniably to follow from our facts and deductions. The results of our investigations the reader will find embodied in the following treatise. Facts of recent occurrence have fully prepared the public mind, as we judge, to receive a scientific explanation of the real phenomena of Spiritualism, the impositions of the system having been so fully exposed. Since the following treatise was put into the printer's hands, in every remaining place not therein referred to, where ghosts have been professedly exhibited-in the United States, for example-the impositions have been fully exposed, "the spirits" having been caught, and demonstrated to be men or women in the flesh. With these suggestions the work before us is commended to the careful and candid examination of the reader.\par THE AUTHOR.\par 'LONDON, April 27ith, 875.\par \par \b CONTENTS.\b0\par \par The Diverse Theories pertaining to these Phenomena, and the Methods of Inquiry, and Laws of Evidence, by which any one of them can be Verified (The Humbug Theory, The Satanic Agency Theory, The Spiritualistic Theory, The Mundane Theory); The Affirmed Visible, Tangible, and Audible Manifestations of Spiritualism; Photography and Spiritualism; Levitation; Concluding Remarks, and Plan of the Treatise..... 1-77 \par \par CHAPTER I. ELECTRICITY, MAGNETISM, AND ANIMAL MAGNETISM DISTINGUISHED. Effects of Animal Magnetism upon the Human System.. 7S-94 \par \par CHAPTER II. THE ODYLIC, ODIC, OR PSYCHIC FORCE. Physical Manifestations; The Odylic Force identical with that which is the immediate cause of the Spirit-Manifestations; PAt, The immediate cause of these Manifestations identical with that from which result all the Phenomena of Mesmerism and Clairvoyance....... 95 \emdash 43 \par \par CHAPTER III. PHYSICAL AND INTELLECTUAL MANIFESTATIONS ELUCIDATED. The Exclusively Physical Phenomena; Affirmed Intellectual Communications; The Three Classes of Mediums; A Large and Essential Portion of these Affirmed Spirit-Communications have an Exclusively Mundane Origin... I44-I85 \par \par CHAPTER IV. POSITIVE AND CONCLUSIVE PROOF THAT ALL THESE COMMUNICATIONS AND MANIFESTATIONS ARE THE EXCLUSIVE RESULT OF MUNDANE CAUSES, AND NOT OF THE AGENCY OF DISEMBODIED SPIRITS. The Admitted Fact, that an Essential Part of these Phenomena are Undeniably Originated by Exclusively Mundane Causes, Requires, without absolute proof to the contrary, that they all be Referred to the same Causes; No New, and none but Exclusively Mundane, Truths are Represented in these Communications; All these Communications take Specific Form from the Known Sentiments in the Particular Circles in which said Communications Originate; Known Exceptions Confirm the Deductions under Consideration; The Character of the Affirmed Spirit-thoughts, as Contrasted with the Known Life-thoughts of Individuals, Evince the former as having none but a Mmndane Origin; Revelations which do not, as Contrasted with those which do, Originate in these Circles, Confirm the same Conclusion; The General Intellectual Character of these Communications Demonstrate their Non-Spirit Origin; Fundamental Facts Developed by Individuals through Inquiries made for self-satisfaction in regard to the Origin and Cause of these Phenomena, Individuals who had Formed no Definite Theory upon the Subject; The same Responses and the same Evidence of Spiritpresence, can be Obtained from the Spirits of Individuals yet alive, but supposed to be dead, as from the Spirits of Persons actually dead; Similar Responses are Obtained in these Circles, by devoted Spiritualists, from the spirits of persons actually alive, but supposed to be dead; Most Decisive Observations and Experiments made by Individuals of the highest intelligence and integrity, for the specific purpose of Determining the Nature and Location of the Cause of these Phenomena (Very Interesting and Decisive Facts furnished by one of our former Pupils; Facts which occurred at the house of the Rev. Starr King; Important Facts furnished by Dr. Bell; The Statements of Dr. Bell confirmed by kindred ones from N. I. Bowditch, Esq.; Important Facts furnished by a New England Congregational Clergyman; Interesting and Illustrative Facts furnished by a Pastor of one of the Churches in the City of Cleveland, Ohio); A Peculiar Class of False Answers continually Obtained in these Circles Evince the Exclusively Mundane Origin of these Phenomena; Enquiries made for the Specific purpose of Determining, not only the Location of the Controlling Cause of these Phenomena, but of the Extent of the Control which could be Exercised over these Phenomena; Important Evidence Obtained from the Observations and Testimony of Individuals who have themselves been Mediums; Disagreements and Contradictions in these Communications Incompatible with the idea of their Extra-mundane Origin; False Communications which can be accounted for but upon the Mundane Hypothesis....... I86-326\par \par Page XIV xiv Contents. \par \par CHAPTER V. TENDENCY OF SPIRITUALISM. PA(; Section I. Tendency of Spiritualism to the Good or III of Mankind Physically; Section II. Tendency of Spiritualism to Benefit or Injure Mankind Intellectually (Spiritualism not a Reliable Source of Information; Spiritualism has not Benefited the World, as far as Science is Concerned; Spiritualism itself utterly wanting in all the Characteristics of a truly Scientific Movement, Spiritualism has done nothing to Improve the Literature of Humanity); Section III. Moral Tendency of Spiritualism (Summary Statement of the Tendencies of Spiritualism).... 327 \emdash 37I \par \par CHAPTER VI. MISCELLANEOUS TOPICS. Section 1. Special Facts connected with Spiritualism (Copying the Voice, Manner, and Handwriting of Individuals, Tactual Impressions, Seeing Spirits); Section II. Phenomena of Dreaming, and Premonitions of Future Events (Analagous Facts of Common Occurrence in Every-day Life); Section II. Phenomena of Ghost-seeing and Haunted Houses; Section IV. Witchcraft, Fortune-Telling, Manner in which Mysterious Events are Commonly Treated; Section V. These so-called Spirit-Manifestations and Scripture Miracles, Bearing of our previous Discussions upon the Doctrine of a General and Particular Providence, Conclusion..372-421\par \par Page 1\par \par PHENOMENA OF SPIRITUALISM SCIENTIFICALLY EXPLAINED AND EXPOSED.\par \par INTRODUCTION.\par \par A GENTLEMAN, while in Egypt, asked an intelligent citizen of that country what he really thought of their most celebrated necromancer. The reply received was this: " I regard him as pretty much of a humbug. Yet, I think that there is something real in the art which he practises." If we will carefully scrutinize the public sentiment of Europe and America, we shall find, we judge, that the above answer most correctly expresses the popular conviction in respect to modern Spiritualism. That the great mass of phenomena presented under that name is gross humbuggery and imposition, no well-informed individual, who would maintain his self-respect, will question. That, at the basis of these phenomena, there are important facts requiring a scientific exI\par \par Page 2\par \par 2 Phenomena of Spirituadlsm planation, the most intelligent men, who have made the nearest approach to these facts, do not entertain any doubt. The celebrated juggler, Signor Blitz, for example, after the most careful scrutiny of these phenomena, affirmed, that there were facts there which the art he practised could never explain. Such has been the result of our researches after a correct knowledge of the real character and cause of these phenomena. As a teacher of youth, and president of important colleges, we ever regarded it as an important duty to be well informed on our part in respect to all subjects of public interest, that we might be qualified so to instruct our pupils that they should be able to distinguish between truth and error. Discerning, as we early did, the fact, that the so-called spirit-phenomena would become objects of even world-wide interest, we at once commenced a careful inquiry into their real character and causes. We commenced our investigations with the distinct and avowed impression, that adl these phenomena were the exclusive result of trickery and imposture. We had not proceeded far in our investigations, however, before we found ourselves confronted with palpable facts which admitted of no such explanation. We found, for example, that individuals could go into these spirit-circles, and there obtain specific answers to any number of purely mental questions, and that, too, when the\par \par Page 3\par \par Scienlifically Explained and Exposed. 3 questions pertained to facts so remote and foreign to all minds but their own in the circles, as to preclude the possibility of trickery or deception. We will, for example, go into any circle in any part of England, a circle which can, by no possibility, know anything whatever of us or of our place of residence. When the proper conditions have been fulfilled, we will ask the question: Is the spirit we are now thinking of present? the spirit being that of our mother. On receiving an affirmative answer, we will request the spirit to answer the question which we now mentally put, the question being: Will you designate the names of your children, and that in the order of their birth? These specific names, in the order mentally designated, will be given. Facts of a precisely similar character, as will be rendered demonstrably evident in the progress of this treatise, are being repeated in thousands of circles, the world over. In regard to the so-called physical phenomena, "deeds of darkness" excepted, we found that we could produce them ourselves, and that upon objects of our own selection, and when alone in our own room; and we obtained undeniable evidence of the existence of precisely similar facts wherever proper experiments were tried. From such undeniable facts, the existence of which will be hereafter abundantly verified, we deduced two inferences:\par \par Page 4\par \par i4 Phenomena of Spiritualism that there is a power, or force, in nature-a force not yet generally recognised by scientists-a force which, when developed from any cause, occasions these wonders; and that, in the spirit-circles, this force is so controlled, and that by sonme intelligent cause, as to secure specific responses to our most secret thoughts. From these facts spiritualists infer that it is spirits outside of this mundane sphere that control this force in the production of these phenomena. With this exposition in mind, we return to the case of our mother. In answer to a purely mental question, the real names of all her children have been given, and that in the specific order above designated. For the purpose of self-satisfaction in regard to the question whether it is, in fact, the spirit of our mother, or any extra-mundane spirit, that is communicating with us, we, mentally as before, request a second answer to the question previously put, mentally suggesting, at the same time, that great care shall be used to give the right answer, as important deductions may be based upon the answer received. The answer received in the first case, the correct one too, was, Asa, Polly, Betsey. The response, in this second case, is, Shadrach, Meshach, and Abednego. We here state cases which, as we shall show hereafter, are perfectly parallel to facts everywhere occurring in these\par \par Page 5\par \par Scienifcally Explained and Exposed. 5 circles, whenever and wherever thinkers visit them, and put questions there with wise discretion and full self-possession. In reflecting upon these cases we call to mind the conscious fact, that at the time when each name was designated, our thought was directed to that specific name, and so directed in the first three cases without reflecting upon any inferences to be deduced from the answers received, and in the last three for the specific purpose of obtaining facts for the solution of an important problem in science. The facts strictly common to these two cases are these: that, in each case alike, there was a definite response to a purely mental question, of the character of which none but we could be conscious; and that the name given, in every instance, accorded with the identical one upon which our thought was, at the moment, definitely fixed. Hence the question arises, to wit: Did our mental states determine the action of the force through which these responses were obtained, or was the determining cause the mental states of a spirit from another sphere? Here, on the hypothesis that such facts do exist, we have the question imposed upon science to settle. All must agree, as we have said, that the action of this force in the production of these phenomena, supposing them to be real, is determined by the mental states of minds within these circles, or by those of spirits from\par \par Page 6\par \par 6 Phenomena of Spiritualism another sphere. The question for science is: Which of these hypotheses is the true one? It may be a matter of interest and profit to the reader, perhaps, should we here indicate the method of inquiry in conformity to which we have endeavoured to obtain a scientific answer to this question. Several years ago, an instrument, or machine, called Planchette, was very extensively sold and used throughout the United States. The instrument consisted of a thin piece of board fixed upon a frame that moved upon wheels or rollers, so arranged that the instrument could be readily moved in any direction. When a pencil was so fixed to the end of the instrument, that the point of the pencil would touch a sheet of paper upon the table, all was in readiness for the desired experiments. When individuals place their hands upon the top of the instrument and hold them there for a time, it begins to move, and letters, sentences, and answers to questions mental.and verbal, are written out upon that sheet of paper. What is very peculiar about the Planchette is, that by no acts of will can it, by any possibility, be made to move the pencil so as to write a single letter, word, or sentence. It is only as the ends of the fingers touch the surface of the board referred to, and all volitions are suspended, that any letters, words, or sentences will be written out. Here, spiritualists exclaim, is palpable evidence of\par \par Page 7\par \par Scientifically Explained and Exposed. 7 the agency of spirits in moving the instrument so as to produce these results. A company of eduJ cated minds formed themselves into a circle for the purpose of discovering the specific cause of these phenomena. After the most careful and extended investigation, they found that the most fixed relation existed between every one of these phenomena and a specific, and corresponding, mental state preexisting in some mind, or minds, within the circle. So it was found everywhere, when corresponding inquiries were made, and Planchette took its place among the abortions of the past. About this time, another instrument was invented, and called Planchette Out-done. On a thin board circles were drawn, circles within one another, and circles from the centre of which lines were drawn to such words as Yes and No, to the days of the week, and to numerals from one to one hundred, etc. Taking between the fingers the end of a silk thread, to the other end of which a small metallic ball was affixed, and holding the ball over the centre of these circles, we might put any questions we pleased, and the motion of the ball would be in the directions which would indicate specific answers to said questions. Here, as before, spiritualists affirmed the demonstrated presence of spirit-agency. Wishing to determine the real character and cause of these facts, we approached the instrument in this manner: with\par \par Page 8\par \par 8 Phenomena of Spyiritualism holding vision totally from the location of any words and figures upon the circles, we held the ball as required, and asked the question: Am I about to take a journey? it being my purpose to do so. Under these circumstances, the ball absolutely refused to move in any direction. We willed it to move, and entreated the spirits, if any were present who had the power to do so, to move that ball in some direction. There it remained, however, utterly motionless. At length, we looked out the locality of the term Yes, and then repeated the question: Am I about to take a journey? Instantly the ball moved in the direction which indicated the right answer. In utter ignorance of the locality of the name of any day of the week, I then put the question: On what day of the week shall I start on this journey? In this state of things, no action of my will, nor any " spirit from the vasty deep," would move that ball. When the inquiry was repeated, after the location of the right day was known, the right answer was obtained. The same identical facts attended the inquiries: How long shall I be absent from home? What is my age? and many others. We from hence drew the following deductions: that there may be in nature a force whose activity is determined by mental states-a force not yet, as before stated, generally recognised by scientific men; that in the cases under consideration, the mental states deter\par \par Page 9\par \par Scientfically Explained and Exposed. 9 mining the action of this force were undeniably mundane, and not extra-mundane; and that we may have here a key which will unlock all the mysteries of Spiritualism, a principle which will enable us to explain all these so-called spirit-phenomena. With this specific inquiry distinctly in mind, namely, Is the cause of these phenomena mundane or extramundane? we have investigated these phenomena. These investigations we have pursued after having clearly determined what the essential characteristics of these facts must be-if their cause is mundane, on the one hand, or supra-mundane, on the other. Of this fact we are absolutely assured, that when these phenomena shall be investigated in accordance with a strictly scientific method, all mystery about them will disappear, and they will be found to be as readily reducible to fixed laws of nature, and as explicable by said laws, as are any other classes of known facts; and that, admitting all spirit-facts that can, with any show of reason, be affirmed to be real, we have no more occasion to call in the agency of extra-mundane spirits to explain these facts, than we have to do the same thing to explain the facts pertaining to the transit of Venus.\par \par Page 10\par \par o Phenomena of Spiritualism THE DIVERSE THEORIES PERTAINING TO THESE PHENOMENA, AND THE METHODS OF INQUIRY, AND LAWS OF EVIDENCE BY WHICH ANY ONE OF THEM CAN BE VERIFIED. Before we can proceed intelligently in the investigation of any class or classes of facts, we must, first of all, settle definitely the proper method of inquiry to be observed, and the specific laws of evidence applicable in such cases. We propose now to do this' relatively to the phenomena under consideration. All the theories which have been put forward for the explanation of these facts may be classed under the following denominations, namely, the Humbug Theory, that which refers all these phenomena to trickery and imposition; the Satanic Agency Theory, that which admits the facts to be real, and their determining cause supra-mundane, but affirms that cause to be the Father of Lies; the Spirit Theory, that which, not only admits and affirms the facts to be real, but refers, for their causes and explanation, to the agency of disembodied spirits who have left this world; and the Mundane Theory, that which also admits the facts, and refers, for their explanation, to mundane causes exclusively. We propose to consider each of these theories in the order stated; our present object being, not to prove or disprove any one of them, but to fix and determine the proper method\par \par Page 11\par \par Scienzlfically Ex/pained and Exposed. I I of inquiry in each case, and the immutable conzditions on which each can be scientifically verified, provided such verification is possible. We begin with The Humnbug Theory. All the other theories, it will be borne in mind, admit, that among the so-called spirit-phenomena there are real and important facts-facts which have no connexion with trickery and imposture, facts which require a scientific scrutiny and explanation. On what conditions can this Humbug Theory be verified? It is no verification of this theory, we reply, to prove that very many and very important classes of these so-called spirit-phenomena are deliberate impositions, or even that all of these " dark room showings " are of this character. If we grant all this, as we readily do, a large residuum of essential facts will be left-facts against which no such charge has ever yet been sustained. What gave Spiritualism its chief influence in America was the fact, that, for a long time, its claims were opposed on the hypothesis that it was either true, or was, in all its facts, a gross and intentional imposition upon the public; the mediums being everywhere able to convince all who entered their circles that their leading facts were no impositions. The first medium we ever personally knew was one of our own pupils, who utterly repudiated Spiritualism in all its claims. In circles in\par \par Page 12\par \par 12 Phenomena of Spirilualism which he was the medium, all the phenomena which appeared in any of the spirit-circles were developed, and that when all present with him utterly repudiated the system under consideration. One of the best table-movers I ever saw was an aged and venerable member of my own church. At any of our houses, or in any circle, he would take a stand or table, and after laying his hands or fingers gently upon its surface for a little time, the object would begin to move, and perform antics which no one could induce by any manipulations controlled by the will. I can affirm, without fear of contradiction, that no well-informed American will deny, that in our country all the essential physical and intellectual phenomena of Spiritualism have been, not only witnessed, but produced, in many circles in which no single spiritualist was present, and where the exclusive object was to determine by experiment what phenomena can be developed by the means employed in the spiritcircles. Individuals, under such circumstances, have no motives for imposing upon themselves or others. It is a well-known fact, that in America, in England, and on the Continent-in France especially-all the essential physical and intellectual spirit-phenomena have been produced in circles formed for no other purpose than determining by experiment what is and is not true in respect to these phenomena. To charge such persons with the intention to practise deception\par \par Page 13\par \par Scientifically Explained and Exposed. 13 upon the public, is but to evince that we ourselves are too much the creatures of prejudice to discern facts as they are in the world around us. Those who would verify this Humbug Theory, must not adduce mere admitted deceptions, but take into account the facts affirmed by spiritualists in common with intelligent non-believers in this system-individuals whose judgments are based upon independent experiments of the most reliable character, and whose veracity is unimpeachable. The Satanic Agency Theory. This theory admits and affirms the phenomena of Spiritualism, the phenomena generally claimed to be real, and refers them to satanic agency as their determining cause. On what conditions can this theory be verified? On three conditions, we answer, exclusively: proof that the cause of these facts must be extra-mundane, in the first instance; in the next, that this cause cannot be spirits from this world, but must be of an exclusively satanic character; and, finally, that these phenomena are controlled in accordance with the revealed character of the devil as the arch-deceiver of the race. Will any thinker attempt to verify all the above propositions? each of which must be proven, or this theory must be abandoned. That Satan desires that Spiritualism should become the accepted faith\par \par Page 14\par \par 14 Phenomena of Spirilualism of the race, we have no doubt. To prove that even the mass of these accepted facts are the exclusive results of his direct and immediate agency, is quite another matter. If it shall be shown, as we believe it will be, that the cause of these phenomena is exclusively mundane, then this santanic hypothesis becomes a demonstrated error. If, granting the supra-mundane cause of these facts, it should appear that we have as good evidence of their being produced by departed spirits, as we have of their satanic origin, then the theory under consideration cannot be verified. Finally, if it should appear that the revelations of Spiritualism are uniformly of an order so low, inane, and so palpably self-contradictory, as to preclude the idea of their origin with such an intelligence as Satan undeniably is, the dogma that he is the immediate and exclusive author of these revelations becomes absurd. Satan may "transform himself into an angel of light." He is not, however, a fool. A system of error originated by him for the people of this century, it is quite safe to say, would bear a character for greatness in some respects corresponding to the intelligence of this century. Satan must be aware of facts in the universe in advance of scientific discovery, and events in the world around us in advance of our present knowledge. How easy it would be for him, in his sovereign control over\par \par Page 15\par \par Scizenifica/ly Exlained d n Exposed. 15 these communications, to render his circles reliable sources of information on all such subjects, and thus impart to Spiritualism itself a most plausible verification. Are there circles of this character? The advocates of this Satanic Agency Theory must show that such are the real facts of the case, or, to be self-consistent, they must abandon their theory. If it should be found that these circles are, on no subjects not known to us, reliable sources of information; that in respect to facts of which we are not informed all these communications are void of higher credibility than mere imagining, or "prudent guessing," no prudent thinker will regard them as controlled by a being of such vast powers of knowledge and sources of information as Satan undeniably possesses. Satan does not care to lie when a lie will not answer his end. To suppose that he will lie when a lie will defeat, and giving right information will accomplish, his ends, is to impute to him greater folly than revelation or common sense will allow. The Spiritualistic Theory. The common doctrine of all who admit the leading facts of Spiritualism is, that these phenomena are the direct and immediate result of the action of some force in nature, by whatever name that force is designated; and that these phenomena are effects\par \par Page 16\par \par 16 Plhenomena of Spiritualism of the action of the said force as controlled by spirits in the circles or from some extra-mundane sphere. This common doctrine implies the existence in nature of a force the action of which, when the proper conditions are fulfilled, accords with, and is controlled by, mental states. The question for science, in this case, is whether these mental states pertain to spirits in, or out of, these circlesspirits dwelling in bodies in this mundane sphere, or coining into these circles from some other spheres. The doctrine of Spiritualism is, that the phenomena under consideration are produced through the action of this force as directed and controlled by the mental states of spirits who were once in the flesh as members of our race, but are now inhabitants of the spirit-realm. Through this force, mankind are now in communication with the disembodied realm of spiritual existences; just as in the matter of intellectual intercourse the people of England are, by means of telegraphic and other sources of intercourse, in communication with the peoples on the other side of the Atlantic. If this is really and truly the case, then the two kinds of intercommunication will, and must, have the same essential characteristics. In the same essential particulars in which one is a reliable, or unreliable, source of information, the other will be. We do not send messages across the ocean to obtain answers in\par \par Page 17\par \par Scientifically Explained and Exposed. I 7 respect to questions about which we are as perfectly informed as they are, but to obtain information in respect to subjects about which they may be informed and we are ignorant. The information thus obtained, also, is found to be so reliable that the most important business transactions are prudently regulated by it. If we are through these spirit-mediums, also, in real communication with the realm of minds, not living in the flesh on the other side of the Atlantic, but dwelling in the undiscovered country, we shall find that intercommunication in this latter case has, in all essential particulars, the same characteristics of reliability and unreliability as in the former. We have, for example, a mother in the spirit-land. While she lived these were the fixed characteristics of her communications to us. In all particulars in which we were both alike well-informed, we, of course, ever found her perfectly truthful. Equally trustworthy did we invariably and especially find her in respect to facts known to her, but about which we were ignorant or misinformed. In these relations, with perfect reliability, she would with special care enlighten our ignorance, or correct our errors, as the case might be. We enter a spirit-circle, and are there professedly put into communication with the same mind that, while in the body, we called our mother. As the immutable condition of identifi2\par \par Page 18\par \par 18 Phenomena of Spiritualism cation, we are bound to require that her present communications shall have, in all essential respects, the same characteristics of reliability as her earthly ones had. There are many facts of which we are both fully and equally informed. There are many others about which she has a perfect knowledge, and we are wholly ignorant, or misinformed, and have the means of ascertaining the truth as it is. Suppose, now, that we should find that all her communications have, in all respects, the same identical characteristics of reliability that her living ones had. We should, in such case, be bound, as we judge, co admit that we are in actual communication with the spirit of that mother. Suppose, on the other hand, that on all subjects in respect to which we and she must be equally informed, we find all answers to be true; and that on all subjects about which we are ignorant or misinformed, and she perfectly informed, all communications and responses have the immutable characteristics of utter unreliability, making no nearer approach to the truth than common imaginings and guessings do. In such case we should dementate ourselves and gracelessly slander our mother, if we should admit that it is her spirit which is communicating with us. Answers to questions about which she and we are equally informed have no bearing whatever upon the question of her presence or absence, it being\par \par Page 19\par \par Scienlfically Explained and Exposed. 19 as probable, to say the least, that our thoughts determined these answers, as that hers did. In respect to the unreliable communications, we cannot admit that they came from her without affirming that, since her residence among the spirits, she has become a lawless liar, and we are perpetrating an act of self-dementation in so doing. As these responses have no other characteristics than vain imaginings or imprudent guessings, we are bound by all the principles of logical integrity to conclude that these lying imaginings and guessings are unconsciously our own, and not consciously hers, as they must be conscious lies, if they proceed from her at all. No candid thinker will question the validity of the test of identification now under consideration, and the necessity, if we would not be most senselessly deceived in a matter of grave importance, of subjecting the claims of Spiritualism to the most rigid application of this test. In illustration of the manner in which this criterion has been applied in numberless instances in the United States, we will here allude to a fact stated in full in the body of this treatise. A gentleman, while sitting in a circle in the city of Boston, became impressed with the conscious fact, that the answers and communications obtained invariably accorded with specific thoughts previously, and at the time, present in his own\par \par Page 20\par \par 20 Phenomena of Spirituaiism mind. Hence, the question arose, whether his own thoughts, and not those of spirits supposed to be present, had determined these responses and communications. To satisfy his own mind on a question of such fundamental importance, he entered upon a series of experiments, so conducted as not at all to disturb the harmony of the circle, or awaken a suspicion in any mind of his intent. After extensive trials, he found, that by a conscious and secret regulation of his own thoughts, he could wholly suspend these phenomena, or give any direction to these communications he pleased. He would put a question, for example, and then fix his thoughts upon a specific answer which he knew to be false, and about which, as he was equally aware, the spirit assumed as present was well-informed; and that specific error would invariably be affirmed as true. The same fixed correspondence between the communications received and his own voluntarily-determined secret thoughts, obtained in all other instances. The conclusion which the inquirer deduced from such facts need not be specified. This individual understood at once the reason why, in all cases in which the inquirer and the spirit supposed to be present were both well-informed of the facts inquired about, the answers received were correct; that in cases where the inquirer was in error and the spirit well-informed, the error of the\par \par Page 21\par \par Scient'licaZly Explained and Exposed. 21 inquirer, and not the truth as it must have been known to the spirit, if present, was reported; and, finally, why, in all cases where the inquirer was wholly ignorant, and the spirit, if present, must have been well-informed, the answers had the fixed characteristics of unreliability which peculiarize mere guessing. Suppose, now, that, in the progress of this treatise, it shall be rendered fully and undeniably evident, that the above are the fixed characteristics of the intellectual communications obtained in all the circles throughout the wide domain of Spiritualism, then, in the judgment of all minds not desirous of being deceived, the high claims of the system "vanish into nought." If, on the other hand, the advocates of the system can show that these communications have, as far as we can test them, the known characteristics of reliability which peculiarize communications between individuals in this world, then the claims of the system must be admitted. It will also be claimed by spiritualists, and that with truth, that in these circles; entirely new information is sometimes obtained-information in respect to subjects about which the inquirers, and all persons present, are totally uninformed. What test, to determine the fact of spirit-presence or absence, shall be applied in such cases? The answer is obvious To prove that such information has come from "the\par \par Page 22\par \par 22 Phenomena of Spiritualism spirits" it must be rendered undeniably evident, that this same kind of information is never derived from the action of exclusively mundane causes. If, on comparing the facts presented, we find them to be identical, in all essential characteristics, with other facts originated in circumstances where the presence and action of "the spirits" are not at all to be presumed, then all evidence in favour of the claims of Spiritualism-evidence based upon such facts-totally disappears. No test is more evidential and important than this; and to its application the system will be held to the strictest account, provided our object is truth. We should dementate ourselves, if we should admit, as proof of spirit-presence and agency, facts of the same character as are known to result from exclusively mundane causes. We here notice the capital error on which the claims of Spiritualism have thus far, dark-room seances aside, been, for the most part, based. An individual enters a circle, and puts a question to a spirit assumed to be present-a question pertaining to a subject about which, as he well knows, all in the circle, himself excepted, must be absolutely ignorant; a subject about which, as he is equally aware, himself and the spirit supposed to be present are perfectly informed. It is assumed here, that if the right answer is now given, the action of the force through which the answer is obtained must have\par \par Page 23\par \par Scientifically Explained and Exposed. 23 been directed by the mental states of the spirit referred to. Here is a fundamental error. How do we know but that the action of this force may have been determined by the mental states of the inquirer, and not by those of any disembodied spirit at all? This is the very question to be determined by a careful investigation of the facts before us. Take away, as we must do, or violate all the laws of scientific deduction, the evidence derived from this one source, and all the most essential evidences of Spiritualism disappear at once. Again: amid the multitudinous false communications which are continuously obtained in the spiritcircles, once in a while some statement is made relatively to some fact about which all present are profoundly ignorant-a statement which turns out to be true. This fact is at once heralded abroad as proof absolute of the claims of Spiritualism, and this without any inquiry whether precisely similar information is not often obtained through exclusively mundane causes. What an inf inite and presumptuous leap in logic we have here! Before any valid inference whatever can be based upon such facts, it must be rendered undeniably evident that no such facts are ever originated through causes acting in the world around us. A company of individuals seat themselves around a table, and place their hands upon its surface. Soon\par \par Page 24\par \par 24 Phenomena of Spiritualism the object begins to move and to perpetrate wonderful antics; singular effects are also produced upon the bo dies of individuals in the circles; or, from unknown causes, articles in a room or house begin to be strangely and spontaneously moved towards and from one another. We are compelled to admit that the era of old superstition has come again, when people infer merely from such facts, that " the spirits " are acting in our midst. Yet it is upon such unindicative facts as these, that the claims of Spiritualism are almost exclusively based. Leave such facts out of the account, as they undeniably should be, and  the claims of the system vanish into nought. The Mzundane Theory. We have already indicated much which pertains to the proper presentation of the character of this hypothesis. The advocates of this hypothesis admit the leading facts claimed by spiritualists as real, the reality of the force through which these phenomena are produced, and the agency of mind in the control of this force, as far as intellectual communications are concerned. What it claims is that the mental states by which this force is cont rolled in the production of such phenomena belong to minds in these circles, and not to spirits from any higher or lower sphere. We must bear in mind here, that the force by which these phenomena are produced, is developed by the\par \par Page 25\par \par Scientifzjcally Explained and Exposed. 25 circles in which these communications are obtained, and that that force is here developed by exclusively mundane causes. Without absolute proof to the contrary, we should conclude, that the causes which devel oped this force within these circles, control it while acting there. The burden of proof undeniably lies with the spiritualist, and not with the advocate of this mundane theory. All that is requisite to annihilate utterly the claims of Spiritualism, and to vindicate for that under consideration perfect claims to our regard as the true hypothesis, is to show conclusively that all these phenomena may be the exclusive result of mundane causes. If we should be able to go further than this, and to show, undeniably, that a large portion of these phenomena, and these among the most essential, must be regarded as being the result of exclusively mundane causes, and that the entire residuum of spirit-facts can be readily accounted for by reference to such causes, then, as all will admit, this mundane hypothesis will have received a strictly scientific verification. This is what we propose to accomplish in our future presentations. In regard to our leading facts, we would say, that, in a work previously published, the mass of these facts have been before the American public for more than fifteen years, and the reality, and correctness of the statement, of not one of them has been\par \par Page 26\par \par 26 Phenomena of Spiritualisn questioned even by spiritualists themselves. Since his views were first made public, the author has been watching the progress of facts bearing upon the subject, and setting them in order for the establishment of the truth. All the facts which have come to his notice tend but in one direction-the confirmation of the mundane hypothesis as he has developed it. Through letters and verbal communications from leading minds in many parts of the United States, we have been advised and urged to give to the public, in a newly-arranged form, what we have formerly published, and have since gathered, upon a subject which may be truly said to be attracting the attention of Christendom. It is in accordance with such advice, and our own convictions of what the public interests demand, that the present work has been prepared, and is now commended to the careful and candid examination of the friends of truth. The principles laid down in this introduction will, as we judge, fully prepare the reader to appreciate the bearing of the facts and arguments which may be presented. THE AFFIRMED VISIBLE, TANGIBLE, AND AUDIBLE MANIFESTATIONS OF SPIRITUALISM. Before proceeding to a direct consideration of the facts before us, it may be deemed important\par \par Page 27\par \par Scientzfically Explained and Exposed. 27 that we say a few words upon the affirmed visible, tangible, and audible manifestations of the spiritsmanifestations which have attracted so much attention during the few years past. In America, permit us to say, all these manifestations, the latest-invented ones not excepted, are "known and read of all men " as detected and exposed impositions. These wonders had their origin in an obscure town in Southern Ohio, and individuals travelled hundreds of miles, and paid very heavy admission fees, to enjoy the exalted privilege, as was afterwards demonstrated, of being miserably humbugged. When the imposition was exposed in that locality, similar and still greater wonders attracted public attention in others. Among the most celebrated of these impostors were the Davenport family, their performances being simply more inexplicable than those which had been exhibited elsewhere. In many of the places in which they appeared, however, they were detected in their impositions in the very act. For what they did in the city of Adrian, or are believed to have done, nobody supposes that any but the vilest spirits from the lower regions would keep them company. In the city of New York, they were proclaimed in all the papers as having been openly detected while in the act of perpetrating their detestable impositions. At this time, we read in a number of the\par \par Page 28\par \par 28 Phenomzena of Spiritualism Banner of Lig'ht, the central organ of Spiritualism in the United States, a full account of these disclosures. In this article these Davenports were affirmed to be a family of vile and detected impostors, and the public were warned against them as such, and were protested to against holding Spiritualism as in any way responsible for the doings of these individuals. The manner in which the impositions of such individuals were exposed, was various. Sometimes, for example, the orifices of the trumpets, which the spirits were affirmed to blow in the darkness, were secretly covered with paint, which was found to cover the lips of the villains when the light was restored. At one time, when there was a show of spirit-hands, at the opening in the front of the dark closet, individuals were permitted to touch those hands. One strong man suddenly grasped one of those hands, and held it fast. The spirit struggled desperately to get free. The hand was held, however, until the fact was rendered demonstrably evident to the audience, that that hand belonged to a lying spirit in a human body skulked away in that dark closet. Here the most mysterious of their feats were copied. An individual well known in the city where we reside when at home, said to some friends of ours, from whom we received the account, "Go and get a rope; and having tied me just as you did them, leave me alone, as you\par \par Page 29\par \par Scienlfically Explained and Exposed. 29 left them, and see what the result will be." This was done. After the man was left alone a little time, the door-the only one by which the room could be entered-was opened, and there sat the man with the rope in his hand. This man affirmed that no spirit but his own had anything to do in "loosing his hands," and laughed, as well he might, at the spectators for supposing that none but spirits could untie ropes under such circumstances. The manner in which the Davenports were exposed in the city of New York was on this wise. The individual who was to extinguish the lights, left one of the burners lighted so slightly that the fact was not perceived. When the performance in the deep darkness was at its height, the noise of trumpets, stringed instruments, etc., being at the loudest, and individuals were being touched by spirit-hands, the light was suddenly let on; and there stood the whole Davenport family engaged in their fiendish impositions. By similar means were they, time and again, detected and exposed; yet, they would go into communities where they had not been before, and by their satanic impositions persuade multitudes of people that these elsewhere detected and exposed impostors were attended with audible, visible, and tangible manifestations of the presence of disembodied spirits. After deceiving many in America, they passed over to England, and palmed off upon\par \par Page 30\par \par 30 Phenomena of Spiritualism untold multitudes here their impositions, which had become stale and intolerably offensive on the other side of the Atlantic. Yet we may safely challenge spiritualists to produce, through any of their seances, higher evidence of spirit-presence than has been furnished by these detected and exposed Davenports. All the showings of all the other mediums are of the same identical character, and are no more inexplicable than are the doings of these men. One of the most popular means of convincing the people of the presence of spirits, was experiments of this kind. The medium would request individuals to write out sentences on pieces of paper, and then lay them, the blank surface upwards, upon the table. The spirits were then requested to read the writings on the slips, and afterwards guide the hand of the medium to write out what was contained on each slip. To convince the audience that all was done with perfect integrity, one man was appointed to sit at the table and watch the medium, and another to take up the papers in succession, and then, after the medium had read what the spirits had guided his or her hand to write, to read what was upon the paper in his hands. While such seances were being held in the city of Kalamazoo, in the state of Michigan, the late Squire Haskal, editor of one of the daily papers in the city, noticed that before the spirit-writing occurred, something\par \par Page 31\par \par Scient/icaIfy Expylained and Exposed. 31 was said, or done, evidently with design, to draw away the eyes and attention of people from the table and fix them upon some object in a distant part of the room, giving the medium time to lift the slips and read what was on them. He accordingly suggested to some friends, that at the next seanzce he should be appointed to sit at the table and watch the medium. This was agreed upon. As preparatory for what was to follow, Squire Haskal prepared two papers exactly like one another, and wrote upon each a sentence unlike what was written upon the other. When seated at the table, he laid one of these papers before the medium, and requested the spirits to reveal what was written thereon. After the usual act of diverting attention on her part, he took occasion to make some remarks, in the progress of which he, for a moment, diverted the attention of the medium and all others, as she had before done. During this moment, the papers were exchanged. When attention was restored to the business in hand, Squire Haskal requested that the present should be considered by the spirits, the medium, and the audience, as a test experiment, and hence, he would earnestly request the spirits to read with the greatest care that paper again. All this was agreed to by the audience, the medium, and, as affirmed through her, by the s pirits. The medium, as moved by the spirits, wrote out what they had read upon\par \par Page 32\par \par 32 Phenomena of Spiritualism Squire Haskal's paper, and she, with great assurance, read what they had guided her to write. The man appointed to do so then took up the paper, and read that. To the amazement of the medium, and the surprise of the audience, the two were found not to agree at all. Squire Haskal then requested the man to read the other paper, and this was found to have been exactly copi!ed by "the spirits." The medium was terribly enraged, and demanded that Squire Haskal should leave the platform at once. This he avowed himself well pleased to do, as he had exposed to the audience the cheat which was being played upon them. We state the facts as related to us by Mr. Haskal himself. It was by such disclosures as these that these seance wonders, the occasional newly-invented ones excepted, lost their interest and influence in America. We would here remark also, that the art of thus reading" communications, and that without the aid of spirits, has now been carried much further than was ever done by spiritualists. Another important fact demands special attention here. Not only have these wonder-workers been exposed as deliberate impostors, but their impositions, in all essential particulars, have been copied. Everything which they can do by the affirmed aid of spirits, has been, and is being, performed, not only in America, but in London and Paris; and far more mys\par \par Page 33\par \pa#r Scienifically Explained and Exposed. 33 terious things than these so-affirmed spirit-mediums can do is being done also. We have referred to the manner in which these wonders have been copied in America. Let any individual visit the nightly exhibitions of Maskelyne and Cook at the Egyptian Hall, London, and he will witness the performance, and that avowedly without the aid of spirits, of all that is claimed to have been done by their aid in the spirit-seances. We will refer to a few facts which we and o$ther friends witnessed there. On a carpeted platform, everywhere in full view of the audience, stands a cabinet eight or ten feet high. This box stands upon rollers, and is freely moved in all directions. In front is a door with double openings, and at the right side, a little higher than the doors, is an opening into the cabinet-an opening in the form of a diamond. When the door or doors are opened, the audience have a full view of the entire inside of the box. A committee from the audience carefully exa%mine this box within and without, rolling it in all directions to find whether it has any secret exterior connexions. Having fully satisfied themselves, they report that the cabinet is a strictly honest affair. In other parts of the room, and wholly disconnected with this box, are a table, chairs, etc. The main exercises of the evening commenced with a striking exhibition of table-moving. A gentleman and lady seated themselves at the ends of 3\par \par Page 34\par \par 34 Phenomena of Sliritualism a t&able, and placed their fingers upon the top of the same. The object immediately becomes violently agitated, moving in various directions, and finally turning bottom-side upwards, at quite a distance from the floor. This feat over, the lady leaves the table, and advances near the centre of the platform, where no visible object touches her but the carpet on which she stands. While standing there, she begins to ascend, as if borne upward by invisible powers. When she has reached a height of from two to four 'feet from the floor, and while she is standing thus "in mid air," an individual strikes with a cane under her feet, to prove that she is sustained there by nothing between her and the floor. After remaining in this position for some time, she is quietly let down to the floor, and takes her leave of the audience. The time has now come for the cabinet exhibitions. Two men enter the box, and seat themselves opposite each other. The committee now enter, and with cords fasten the hands and feet of the men to b(olts, which have been previously examined with all care. Everything is made as fast and secure as the committee know how to do it. When the committee leave the cabinet, the men become visible to the audience, and all see them fastened with cords as securely as human ingenuity knows how to do it, seals being placed upon the knots of the\par \par Page 35\par \par Scientl/cally Explained and Exposed. 35 cords. Musical and other instruments are laid in the centre of the box, and placed out of contact with) the men. The doors are now closed upon these men, and they are "left alone in their glory." Hardly have the doors been closed, however, when "spirit-hands" appear at the opening referred to, and an arm is put out quite to the elbow. Then the instruments are played upon and sounded, and a great "spirit-racket" is made inside that box. "After the uproar has ceased," the doors are opened, and the men appear, as securely fastened as before. The committee go in and find that not a bolt or cord has been appare*ntly moved. A metallic ring, large enough to be passed over the hand on to the arm, is presented to the committee. The object, after being examined and found to be solid throughout, and marked so that it may be known when seen a second time, is placed in the box, with the request that one of the men would place it upon his left arm. After the usual time the doors were opened, and the ring was found upon the right arm of one of the men. He was reminded of his mistake, and was requested to change the ring f+rom the right to the left arm. This was accordingly done. Then, the doors being closed again, the ring was immediately thrown out upon the platform. The doors being opened, and all found secure as before, one of the men was requested, as the next performance,\par \par Page 36\par \par 36 Phenomena of Spiritualism to take off his coat. The doors being closed and then opened as before, the man's coat was found upon the bottom of the box, and he in his shirtsleeves. A request was then made that someone i,n the audience would lend his coat, that "the medium" might put it on. This request was complied with, and after a little time the garment was found upon the back of the man in the box. The entire room was then darkened for a few moments, and when the light was thrown on again, the coat was found to have been taken from the back of the "medium," and laid in its owner's lap. The door of the box was then closed, with the request that the men inside should release themselves from their bonds. In about one mi-nute the doors were opened and the men were seen standing there, with the cords lying at their feet. Between each experiment the men in the box were not only exposed to the full view of the audience, but the committee made a careful examination of the bolts, cords, lnots, and seals, to see that all were in the same state as at the first. After a little period, all the lights were extinguished, and we found ourselves in "the palpable obscure." Soon, objects, made partly visible by phosphorescent light atta.ched to them, passed all about over our heads; a hand and arm appeared holding a tambourine; and notes of wind and stringed instru\par \par Page 37\par \par Sczen/jfcally Explained and Exposed. 37 ments were heard in the atmosphere of the room all above us. When the din ceased, and the lights were restored, nothing was visible to account for the phenomena which we had witnessed. "The seance" closed with what seemed more mysterious than anything we had witnessed before. A trunk was placed upon the plat/form, and when opened a man came forward and laid himself down in the trunk. We all saw him lying there. A bit of a straw was given him, to be put out through a hole after the trunk should be closed. The lid was then put down and locked, and the trunk was bound with cords as securely as could be desired, and upon the knots of the cords seals were placed. When all was done, the bit of straw was put out of the hole designated, to render it demonstrably evident that the man was in the trunk. The trunk was th0en put into the box; and after it had remained closed less than two minutes, the doors were opened, and there stood the man, while nothing about the trunk was, to all appearance, changed at all. All the above, which are exact copies of the highest wonders of Spiritualism, were affirmed before the audience to have been performed by legerdemain, and without any help whatever from "the spirits.", Still more seemingly inexplicable, and explanatory of "the spirit-wonders," are the feats of legerdemain as nightly performed in the Hondin Theatre in Paris.\par \par Page 38\par \par 38 Phenomena of Spiritualism The French Government, finding that its authority over the people of Algiers was endangered by the Mahometan priests, and that the power of the latter over the former was sustained mainly by affirmed spirit-manifestations of the identical character which are occurring among spiritualists in Europe and America, sent over to Algiers a Mr. Robert Hondin, one of the most distinguished l\cf1\f1\fs23\par } BB.YMahan - Phenomena of Spiritualism{\rtf1\ansi\deff0{\fonttbl{\f0\fnil\fcharset0 Times New Roman;}{\f1\fnil\fcharset0 Georgia;}} {\colortbl ;\red0\green0\blue0;} {\*\generator Riched20 5.40.11.2210;}\viewkind4\uc1\pard\lang2058\f0\fs24 THE PHENOMENA OF SPIRITUALISM. [unedited]\par BY THE REV. ASA MAHAN,\par \par D.D., FIRST PRESIDENT OF OBERLIN COLLEGE, OHIO,\par Author of "Science of Intellectual Plilosoplzy," "Science of Logic," " Doctrioe of the WXill," " Scien