CONVOCATION OF SPIRITS.

Sixty-four Queries addressed to a Convocation of Worthies from the Spirit World; also, the Replies given by them, and confirmed under conditions which no mortal could pervert.

548. Having received many pages of communication from my father, sister, brother, and certain other spirit friends, on the subject of the spirit world, and having been urged by him and other inhabitants of that world to publish the information thus communicated, I represented, at a time when this honoured being reported his presence, that I felt a reluctance at publishing solely on the authority ofmy relations; and requested that certain distinguished spirits, who, as I had been told, had attended one of my lectures at Boston, should sanction a synopsis of the facts which I had learned respecting the spirit world. (409to 547.)

549. The propriety of my request being admitted, it was appointed that on Monday, the 18th of February, 1855, at nine o’clock, there should be a convocation of some of the worthies in question at the dwelling of the excellent medium employed. Accordingly, soon after my arrival there, at the appointed time, my father reported himself, and the following names were spelt out as being present:

550. The queries subjoined were then read successively, pausing, of course, for an answer to each in turn.

551. The answers were given through an instrument analogous to that represented by Fig. 1,Plate 4, and described on the page opposite to the plate.

552. Finally, after all the queries had been answered agreeably to theusual conditions, a confirmation of the whole was givenunder test conditions, as explained in the page oppositePlate 4.

553. Relying on these conditions as competent to secure the issue against the control of the medium or that of any other mortal, the question was put, “Have all the answers been correctly communicated?” In reply, the index moved so as to point to the word “Yes,” and the following address was made at the same time:

554. Friend, we have heard your questions, and severally affirm that we have answered them as recorded by you.

555. It is to be understood that all the subjoined inquiries were answered simply in the affirmative, excepting where a qualified answer made more words necessary than the word “Yes,” by itself. The queries having been previously reduced to writing, the answers were written down by me at once.

556. (1.) Is it true that within a space lying between the earth and the lunar orbit there are seven concentric regions, denominated spheres, which may be called the country of spirits; that this country has all the features of terrestrial scenery, but with a much greater beauty, even in the third sphere, while the beauty of the other four spheres is greater in proportion as they are higher?

Ans.Yes.

557. (2.) Is it true that in those regions there are mountains, plains, rivers, lakes, brooks, rills, trees, flowers, birds, beasts, and every attribute of the most admired portions of this lower sphere?

Ans.Yes.

558. (3.) Is it true that, by the higher spirits, music, poetry, and all the sciences and fine arts, are highly and zealously cultivated, and that the pleasures of social intercourse are more highly enjoyed than upon earth?

Ans.Yes.

559. (4.) Are the narratives of their translation to the spirit world, which I have received from my sister, brother, William Wiggins, and the spirit Maria, to be relied on as coming from them, and as correct in their representations of the usual process of transference to the spiritual world after death?

Ans.Yes.

560. (5.) How many spheres are there, this world being the first in the series?

Ans.Seven.

561. (6.) How many inhabited by spirits?

Ans.Six.

562. (7.) Are there subdivisions? if so, how many in each sphere?

Ans.Six.

563. (8.) Are the subdivisions equidistant?

Ans.Yes.

564. (9.) How are they designated?

Ans.Either as circles or planes.

565. (10.) Are they concentric with each other and with this globe?

Ans.Yes.

566. (11.) At what distance from the terrestrial surface does the lower boundary of the second sphere, or first spiritual abode, commence?

Ans.Sixty miles.

567. (12.) Are the atmospheres of the spheres more rare in proportion as they are more elevated?

Ans.Yes.

568. (13.) Do they increase in beauty as they are higher in the series?

Ans.Yes.

569. (14.) How are they illuminated?

Ans.By a peculiar sun within the spiritual spheres.

570. (15.) Is our sun visible in the spirit world?

Ans.No.

571. (16.) If lighted by a peculiar spiritual sun invisible in our mundane region, do the rays of that sun consist of undulations of an all-pervading ethereal fluid, analogous to that assumed to exist by the undulationists?

Ans.Yes.

572. (17.) Or do they depend upon the last-mentioned fluid for existence?

Ans.No.

573. (18.) Are there not peculiar elementary principles appropriate, severally, to the spiritual world, and likewise to the material world?

Ans.Yes.

574. (19.) Is it not an error to suppose that any of the ponderable elements recognised by chemistry can contribute to the organization of the person of an imponderable spirit?

Ans.Of course, not without a loss of ponderosity, which involves a loss of identity or a transformation.

575. (20.) Is it not luminiferous matter which causes the effulgence of spirits, analogous in its effects to that of luminiferous insects, though consisting of a spiritual material entirely different from those which enter into the luminiferous matter of insects?

Ans.Yes.

576. (21.) Are spirits in the lowest level of the second sphere destitute of effulgence?

Ans.Yes.

577. (22.) Are they absolutely enveloped in a dark halo?

Ans.Yes.

578. (23.) Is reformation indicated first by diminished darkness, and subsequently by augmented effulgence?

Ans.Yes.

579. (24.) Is the sphere of a spirit known by the relative brightness or darkness of his halo?

Ans.Yes.

580. (25.) Is the lower circle of the second sphere disagreeable as to its scenery?

Ans.Yes.

581. (26.) Is spirit Maria’s description of the spheres correct? (505 to 523.)

Ans.Yes.

582. (27.) Does this feature lessen as the circles are higher?

Ans.Yes.

583. (28.) Do the last-mentioned circles present an aspect less agreeable than that of our sphere?

Ans.Yes.

584. (29.) At what point does the scenery become superior to any in our world?

Ans.In the third sphere.

585. (30.) What designates the boundaries of the spheres, so as to make spirits perceive when they are passing through the partition between one and another?

Ans.Diversity of impression made upon the spirit.

586. (31.) What confines a spirit to his proper level, so that none can mount above it into a sphere to which he does not belong?

Ans.A moral specific gravity, in which the weight is inversely as the merit, prevents the spirit from rising above his proper level.

587. (32.) Are spirits of different densities rarer or more refined in constitution as they are higher in rank?

Ans.Yes.

588. (33.) Has the most dense or most undeveloped spirit any weight? if not, how are they denser than those who have progressed farther?

Ans.They are in the spheres heavy as compared with other spirits, but their weight would not influence a scale-beam in this mundane sphere.

589. (34.) If the lowest have no weight, wherefore are they more competent to give physical manifestations by moving ponderable bodies?

Ans.They do not act by weight, but all spirits, under favourable conditions and with certain means, possess, in a minute degree, a portion of that power possessed to an infinite extent by the Deity, of annulling gravitation and vis inertiæ; and though they cannot exercise such powers without the aid of a medium, the medium is to them as an implement in the hands of a human being.

590. (35.) How are such movements produced consistently with the law that action and reaction are equal and contrary?

Ans.Gravity and vis inertiæ being neutralized, the physical law of action and reaction does not prevail against the spirit volition.

591. (36.) Do spirits employ their limbs in effecting manifestations?

Ans.Not necessarily.

592. (37.) Have spirits a power of creating that which they desire?

Ans.Yes.

593. (38.) Like the genius of Aladdin’s lamp, can spirits within their sphere create habitations at their bidding?

Ans.Yes.

594. (39.) Does this creative power exist in the spirits of each sphere, or is it denied, as I have been informed, to those of the second sphere?

Ans.It is denied.

595. (40.) Is this creative power more extensive as the sphere to which the spirit belongs is more elevated?

Ans.Yes.

596. (41.) Are the spirits of the third sphere happy?

Ans.Yes.

597. (42.) Does happiness become greater as the rank of the spirit becomes higher?

Ans.Yes.

598. (43.) Do spirits of infants go to the seventh sphere?

Ans.Yes.

599. (44.) Does an infant dying before noticing any thing go to that sphere?

Ans.Yes.

600. (45.) Does it require care analogous to that given to infants in this world?

Ans.It is carefully instructed.

601. (46.) Do infant spirits come down and reside among kindred more or less, visiting, as it grows older, those mundane scenes which may compensate it for its loss of opportunities by premature death?

Ans.Yes.

602. (47.) Does not the inability to communicate with its kindred cause it to be unhappy under these circumstances?

Ans.It is not rendered unhappy, in consequence of the peculiar manner in which such circumstances act upon the spirit mind.

603. (48.) Do such spirits, as for instance, those going to the other world while children, but having attained mature age, say forty, become companions for their parents and friends in the spheres who may have died after their maturity, or is there a too great simplicity or childishness?

Ans.In purity and simplicity they are contented to live.

604. (49.) Is the love of children, who have died very young, as great to their parents and relations who remain in this world as if they continued to live in their society?

Ans.Greater.

605. (50.) Is there a deference shown to spirits on the same planecommensurate with their superiority in learning, science, and wisdom?

Ans.Yes.

606. (51.) The object of marriage in this world being manifestly the perpetuation of the species, consistently with the preservation of refinement and the welfare of offspring, and there being no such motive in the spiritual world, how can there be any motive for any such indissoluble ties?

Ans.Between spirits joined by matrimony in the spheres there is a greater blending of mutual self-love into one common sentiment than in any other friendship.

607. (52.) Have spirits any fluid circulating through an arterial and venous system, which is subjected to a respiratory process, analogous to that which our blood undergoes?

Ans.Yes.

608. (53.) As spirits are weightless, is not this fluid devoid of weight?

Ans.Yes.

609. (54.) Has it any colour?

Ans.No.

610. (55.) Does the gaseous or ethereal matter respired by spirits pervade the mundane sphere?

Ans.Yes.

611. (56.) Do mortals breathe it as a means of sustenance to their spiritual organization while encased by this “mortal coil?”

Ans.Yes.

612. (57.) Does it supply the nervous system?

Ans.Yes.

613. (58.) Is it communicated to inferior animals?

Ans.Yes.

614. (59.) Do fishes require atmospheric oxygen while swimming, (water consisting of 8 parts in 9 of pure oxygen,) in order to get at the spiritual gas associated with the former?

Ans.The spiritual gas imperceptibly accompanying atmospheric air is especially necessary to fishes.

615. (60.) Creed is alleged to be productive of no obstruction to ascendency in the spiritual world.

Ans.Belief, being aninvoluntaryact of the mind, has no merit or culpability attached to it, excepting so far as it is the consequence or is productive of prejudices; the advance of a spirit is retarded by these defects.

616. (61.) As in the spiritual world there is no necessity, desire, or passion which spirits can gratify by violence or fraud, on what is virtue founded? Where there is no motive or power to do wrong, where is the merit of doing right?

Ans.In the spheres, vice is displayed by the endurance of bad passions; virtue is manifested by love, purity, and the aspiration for improvement.

617. (62.) As the diversities of human character are clearly the results of organization and education, neither of which can be controlled by the human beings whose merit or demerit is the inevitable consequence, how can there be any culpability? It is true that a man can act as he wills; but is not his will the creature of his passions and reason jointly? If his passions be increased, will not reason be less capable of controlling them? and,vice versâ, if his passions be enfeebled or his reason strengthened, will not his passions have less sway? Does it not follow that while we must in self-defence resist or restrain those who cannot govern themselves, should we not commiserate all who have the misfortune to be so badly constituted?

Ans.We are no more able to answer that than you.

618. (63.) When a being virtuously constituted is murdered by one of the opposite character, who is most an object of commiseration? which is most favoured as a creature of God? Is not the difference between these beings analogous to that between the dog and the wolf? Both creatures of God—one is to be extirpated, the other cherished, as an inevitable consequence of the laws of creation?

Ans.The victim is most favoured.

619. (64.) Has not the analogy between a wicked or a savage man, and one who has the advantage of a good organization and education, a better exemplification in the case of a wild dog, and one brought up by a kind master, since the wild dog is reclaimable, may be reformed, and so may the bad or savage man. Hence, in the spheres, is not punishment or restraint made with a view to reformation rather than as a retribution for inevitable defects?

Ans.Correct.

620. From the information conveyed by communications submitted in the preceding pages, as well as others, it appears that there are seven spheres recognised in the spirit world. The terrestrial abode forms the first or rudimental sphere.

621. At the distance of about sixty miles from the terrestrial surface, the spirit world commences. It consists of six bands or zones, designated as spheres, surrounding the earth, so as to have one common centre with it and with each other. An idea of these rings may be formed from that of the planet Saturn, excepting that they are comparatively much nearer to their planet, and that they have their broad surfaces parallel to the planet, and at right angles to the ecliptic, instead of being like Saturn’s rings, so arranged that their surfaces are parallel to the plane in which his ecliptic exists.

622. Supposing the earth to be represented by a globe of thirteen and a half inches in diameter, the lower surface of the lowest of the spiritual spheres, if represented in due proportion to the actual distance from the earth, would be only one-tenth of an inch from the terrestrial surface. The bands observed over the regions in the planet Jupiter which correspond with our tropical regions, agree very well in relative position with those which are assigned to our spiritual spheres. They are probably the spiritual spheres of that planet.

It having struck me as possible that these bands might be due to spiritual spheres appertaining to Jupiter, I inquired of the spirits; their reply was confirmatory.

623. The objection naturally occurs that ours are invisible to us; yet we know that light may be polarized in passing through transparent masses so as to produce effects in one case which it does not in others when not so polarized. It would have to pass through the spheres of Jupiter, and return through them again. This light, twice subjected to the ordeal of passing through the spirit world, when contrasted with that which goes and returns without any such ordeal, may undergo a change of a nature to produce an effect upon the eye, when, in the absence of this contrast, no visual change should be perceptible.

624. I am aware that it has been alleged that the bands do not appear always to occupy the same boundaries, and at times appear separated or more unequally distributed than at others. This may be due in part to actual changes which the spiritual essence may undergo as to its relative position, or optical delusions, if not deviations, resulting from the susceptibility of polarizing causes.

625. Possibly some peculiarity in the reflecting surface of the planet may be productive of such polarizing variations in the state of the light as to cause a difference sufficient for detection.

626. Alum, transparent to the rays of light, intercepts nearly the whole of the rays of heat. Opaque black glass intercepts the rays of light entirely, those of heat but partially.

627. Rock salt, a substance analogous to alum, intercepts radiant heat only to a very small extent.

628. When the rays of the setting sun fall upon the glass of windows, we see one portion reflected with great effulgence, yet another goes through the glass. The last-mentioned portion of the rays received on a second pane are reflected, while those which were reflected will pass through another pane without reflection.

629. This may demonstrate that the conditions requisite to the permeability of media by rays is affected by diversities of intestinal arrangements which are inscrutable to us.

630. The interval between the lower boundaries of the first spiritual sphere and the second is estimated at thirty miles as a maximum, but this intervalis represented to be less, as the spheres between which it may exist are more elevated or remote from the terrestrial centre.

631. Each sphere is divided into six “circles” or plains. More properly these may be described as concentric zones, occupying each about one-sixth of the space comprised within the boundaries of the sphere. There being six subdivisions to each of the six spheres, in all there must be thirty-six gradations.

632. These boundaries are not marked by any visible partition, but spirits have in this respect a peculiar sense, which makes them feel when they are passing the boundaries of one sphere in order to get to the next.

633. This allegation of the existence of an invisible spirit world within the clear azure space intervening between the surface of this globe and the lunar orbit may startle the reader; and yet this idea may have been presented by Scripture to the same mind, without awakening skepticism. It was urged by a spirit friend—Is it more wonderful that you should find our habitations invisible, than that we are invisible?

634. It is plain that between the lowest degrees of vice, ignorance, and folly, and the highest degrees of virtue, learning, and wisdom, there are many gradations. When we are translated to the spheres, we take a rank proportional to our merit, which seems to be there intuitively susceptible of estimation by the law above alluded to, of the grossness being greater as the character is more imperfect. Both the spirits and spheres are represented as having a gradation in constitutional refinement, so that the sphere to which a spirit belongs is intuitively manifest. Rank is determined by a sort of moral specific gravity, in which merit is inversely as weight. Another means of distinction is a circumambient halo by which every spirit is accompanied, which passes from a darkness to effulgency as the spirit belongs to a higher plane. Even mortals are alleged to be surrounded with a halo visible to spirits, although not to themselves. Intuitively, from the extent and nature of this halo, spirits perceive the sphere to which any mundane being belongs. The effulgence of the higher spirits is represented as splendid. As soon as emancipated from their corporeal tenement, spirits enter the spheres, and are entitled to a station higher in direct proportion to their morality, wisdom, knowledge, and intellectual refinement.

635. The first spiritual sphere, or the second in the whole series, is as large as all the other five above it. This is the hell or Hades of the spirit world, where all sensual, malevolent, selfish beings reside. The next sphere above this, or the third in the whole series, is the habitation of all well-meaning persons, however bigoted, fanatical, or ignorant. Here they are tolerably happy.

636. In proportion as spirits improve in purity, benevolence, and wisdom, they ascend. They may ascend as love-spirits, in consequence of the twofirst-mentioned attributes; but cannot go up on account of wisdom alone. A knave, however wise, cannot advance in the spheres. There are, in fact, two modes of ascent—love, so called, and love and wisdom united. Those who go up in love are calledlove-spirits; those who unite both qualifications are called wisdom-spirits. A feminine spirit, who had been remarkable for her disinterested devotion to her relatives and friends, ascended almost forthwith to the fifth sphere. My friend W. W. had an ascent equally rapid to the same sphere. Yet another spirit, who was fully as free from vice as either of those above alluded to, took many years to ascend inwisdomto the fifth sphere, not being satisfied to rise unless accompanied by the attributes of wisdom, as well as love. Spirit B. alleged that because he was a free-thinker he went up more quickly than another spirit, A. A., being questioned, admitted that B. had got on more speedily, in consequence of superior liberality.

637. Washington is in the seventh sphere.

638. In the spheres, diversity of creed has no influence, excepting so far as its adoption indicates badness of heart and narrowness of mind, and has been of a nature to injure the moral and intellectual character.

639. Degradation ensues as an inevitable consequence of vice, and as the means of reform,not as vindictive punishment. God is represented as all love, and is never named without the most zealous devotion. Spirits in any sphere can descend into any sphere below that to which they belong, but cannot ascend above this sphere. They are surrounded by a halo, which is brighter in proportion as their sphere is higher. They have an intuitive power of judging of each other and of mortals. Attachments originating in this life are strengthened, while hatred passes away. The spirits in the upper spheres have “ineffable” happiness. The sufferings of those below are negative, rather than positive. They are made to feel shame at a degradation which is rendered intuitively evident to themselves and all other spirits. But all are capable of improvement, so as to have elevation and happiness within their reach sooner or later. The higher spirits are always ready to assist sinners by kind admonition. (92.)

640. My brother alleges himself to hold the office of a teacher. By teachers, spirits fresh from this world, called the “rudimental sphere,” are examined to determine their rank.

641. Spirits are carried along with our globe by their moral affections and affinity, which upon them acts as gravitation upon material bodies. They are just where they wish themselves to be, as they move in obedience to their moral impulses or aspirations, not having a gross, material body to carry along with them.

642. Spirits of the higher spheres control more or less those below them in station, who are sent by them to impress mortals virtuously. Spirits are not allowed to interpose directly, so as to alter the course ofevents upon earth. They are not allowed to aid in any measure to obtain wealth.

643. Blessed spirits are endowed with a power competent to the gratification of every rational want. They enjoy, as I am authorized to say by the convocation of spirits to whom allusion has been made, a power like that ascribed to the genius of Aladdin’s lamp. (593.)

644. There is nothing of the nature of marketable property in the spirit world, since every inhabitant above the second sphere, or Hades, has as much as he wants, and needs no more to purchase the requisites for his enjoyment or subsistence, than we need to buy air to breathe.

645. It ought also to be explained that after spirits reach the highest plain or circle of the seventh sphere, they are represented as being entitled to enter the supernal heaven, taking place among the ministering angels of the Deity.

646. Whether the connubial tie endures or not, is optional. Hence those who have not found their matrimonial connection a source of happiness in this world, are at liberty to seek a new hymeneal union in the spirit world. Where there have been a plurality of husbands or wives, those unite who find themselves happy in doing so. But, as if to indemnify mortals for the crosses in marriage or in love, or for the dreariness of mundane celibacy, all are destined in the spheres to find a counterpart with whom they may be happy, there being peculiarly ardent pleasurable emotions attached to the connubial union in the spheres which mortals cannot understand.

647. Infants grow as they would have done upon earth, nearly. They are nursed and educated, and on account of their higher purity have, in this point of view, as much elevation as their relatives who attain great worldly pre-eminence.

648. The alleged motives for our existence in this rudimental sphere, is the necessity of contrast to enable us to appreciate the immunity from suffering of the higher spheres. Infants in this respect are at a disadvantage; but being unable to appreciate their deficiency, do not grieve therefor. “Where ignorance is bliss, ‘twere folly to be wise.”

649. Allusion has already been made to the condition of those who have departed from this world during infancy, or prior to maturity. A letter from one of my sons who died when five months old has been introduced into this work, (470.) The change which ensues on spiritual birth, has been described. (488.)

650. Among the most wonderful facts narrated by my spirit father, and sanctioned by the convocation of spirits, is the existence of a spiritual sun concentric with ours, and yet emitting independent rays for the spirit world, not for our world; while the rays of our sun do not reach the world above mentioned.

651. Further, the fact that spirits respire a vital fluid inscrutable to ourchemists, although it coexists everywhere with oxygen, and furnishes our spirits, while encased in the flesh, with an appropriate spiritual nourishment.

652. Thus is there another world, existing concentrically and in some degree associated with ours, which is of infinitely greater importance to our enduring existence than that wherein we now abide.

653. After I had written the preceding exposition of the knowledge imparted to me of the spirit world, I solicited an intercommunion with Washington, to submit the summary for his sanction. Accordingly, he was ushered into my presence by a reliable spirit, and my exposition, and the pages contrasting the heaven of Spiritualism with that of Scripture, were read, and received his sanction undertest conditions. (SeePlate 4.)

654. In this, my first interview, I premised that I wished to let him know that I had always been one of his most devoted political advocates, having always styled myself aWashingtonFederalist, and that I had as early as 1812 embodied my sentiments in some verses. He said he was aware that such verses were written by me, but would wish me to repeat them. I obeyed his request. They are as follows:

655. Hail glorious day, which gave Washington birth,To Columbia and liberty dear,When a guardian angel descended on earthTo shed blessings o’er many a year.Though heroes and statesmen, by glory enshrined,May be seen in the temple of fame,No hero or statesman unblemished we find,Unless under Washington’s name.Wealth, titles, and power, were by him ever spurn’d,Of heroes too often the aim;From a king or his favours indignant he turn’d,Only feeling his country’s high claim.To this ever true, in her trouble’s dark night,Intent on her welfare alone,Against her proud tyrants, he urged the dread fight,Till lie forced them her freedom to own.Next in France a strange demon uplifted its head,All the nations of earth to bewray,And into its snares would Columbia have led,Had not Washington warn’d her to stay.Best and wisest of men! when counsell’d by thee,Could thy people their treasure withhold?When ruled by another, then could they agreeTo lavish their millions untold?By Genet insulted, by slander aggrieved,If thy wrongs unrevenged could remain,For denouncing the men whom false he believed,By a mob could thy Lingan be slain?Can the voice of the country for whom he had bled,E’er sanction a murder so base,Or the tear-drops of millions, piously shed,The deep stain from our annals efface?

655. Hail glorious day, which gave Washington birth,To Columbia and liberty dear,When a guardian angel descended on earthTo shed blessings o’er many a year.

655. Hail glorious day, which gave Washington birth,

To Columbia and liberty dear,

When a guardian angel descended on earth

To shed blessings o’er many a year.

Though heroes and statesmen, by glory enshrined,May be seen in the temple of fame,No hero or statesman unblemished we find,Unless under Washington’s name.

Though heroes and statesmen, by glory enshrined,

May be seen in the temple of fame,

No hero or statesman unblemished we find,

Unless under Washington’s name.

Wealth, titles, and power, were by him ever spurn’d,Of heroes too often the aim;From a king or his favours indignant he turn’d,Only feeling his country’s high claim.

Wealth, titles, and power, were by him ever spurn’d,

Of heroes too often the aim;

From a king or his favours indignant he turn’d,

Only feeling his country’s high claim.

To this ever true, in her trouble’s dark night,Intent on her welfare alone,Against her proud tyrants, he urged the dread fight,Till lie forced them her freedom to own.

To this ever true, in her trouble’s dark night,

Intent on her welfare alone,

Against her proud tyrants, he urged the dread fight,

Till lie forced them her freedom to own.

Next in France a strange demon uplifted its head,All the nations of earth to bewray,And into its snares would Columbia have led,Had not Washington warn’d her to stay.

Next in France a strange demon uplifted its head,

All the nations of earth to bewray,

And into its snares would Columbia have led,

Had not Washington warn’d her to stay.

Best and wisest of men! when counsell’d by thee,Could thy people their treasure withhold?When ruled by another, then could they agreeTo lavish their millions untold?

Best and wisest of men! when counsell’d by thee,

Could thy people their treasure withhold?

When ruled by another, then could they agree

To lavish their millions untold?

By Genet insulted, by slander aggrieved,If thy wrongs unrevenged could remain,For denouncing the men whom false he believed,By a mob could thy Lingan be slain?

By Genet insulted, by slander aggrieved,

If thy wrongs unrevenged could remain,

For denouncing the men whom false he believed,

By a mob could thy Lingan be slain?

Can the voice of the country for whom he had bled,E’er sanction a murder so base,Or the tear-drops of millions, piously shed,The deep stain from our annals efface?

Can the voice of the country for whom he had bled,

E’er sanction a murder so base,

Or the tear-drops of millions, piously shed,

The deep stain from our annals efface?

656. As soon as the last words in the preceding verses were recited, I was thrilled by the following effusion:

657.My Friend: How my heart swells with grateful emotion, at hearing that beautiful effusion from your lips! Yes, my friend, I strove while on earth, to carry out the impressions which were made on my mind by superior intelligences, and if I failed, my countrymen will bear testimony.

658. Your noble father is a friend of mine, and I feel a love for you commensurate with his worth. He is foremost in the ranks of spiritual intelligences, and ready to act when duty calls.

659. My friend, I sympathize with you in your arduous undertaking; but let me assure you that your reward will be greater than the suffering you have endured. Yes, most nobly you have fought against error; and you will yet place the banner of freedom high upon the battlement of truth. Farewell, noble scion of a noble man!

Geo. Washington.

660. I do not conceive that in my change of opinion I have been involved in any inconsistency of principle. It always appeared to me that in explaining the planetary movements, after arriving at the Newtonian boundary made by momentum and gravitation, there could be no alternative between appealing to the spiritual power of God, or resorting to atheism. An appeal to the power of God has always been my choice; nevertheless holding that wondrous power to be of a nature wholly unintelligible to finite man. (57to 87.)

661. Confining the range of my philosophy to the laws of motion, magnificently illustrated by the innumerable solar systems, but no less operative in every minute mechanical movement, I hold that I could only come to the same conclusion as Faraday, that if tableswhen associated with human beingsmoved, it must in some way be due to those beings, since, agreeably to all experience of the laws of matter in thematerialworld, inanimate bodies cannot originate motion. But as when the planetary motions are considered, any hypothesis fails which does not account for the rationality of the result, and therefore involves the agency not only of a powerful but a rational cause; so the manifestations of Spiritualism,involving both reason and power, might consistently justify me in looking for agents endowed with the reason and power manifested by the phenomena. This power beinginvisibleandimponderable, and at the same timerational, there was no alternative but to consider it asspiritual, no less than that to which planetary motion is due. In its potentiality the power thus manifested might be extremely minute as compared with the potentiality of the Creator; still it had to be of the same spiritual nature.

662. It has not appeared unreasonable to infer that the soul in assuming the spirit form should acquire a power of which material beings are destitute, and of which they can only conceive an idea from its necessity to the operations of God. Parting with its material attributes, were the soul not to acquire others, even if it could exist, it would be perfectly helpless. Hence, in becoming an immaterial spirit, it must acquire powers indispensable and appropriate to that state of existence.

663. Since we know that the animal frame for the most part after death, on the exposure to the air, warmth, and moisture, returns to the atmosphere whence it is mainly derived, it follows that on undergoing that awful change the soul must take the spirit form, unless it perish with its material tenement. So far, then, all who believe in the immortality of the soul, must concur with spiritualists that on dying we become spirits.

664. It will then be admitted by all who believe in the immortality of the soul that, as for every mortal that dies a spirit is born, innumerable spirits must exist. Is it not then reasonable to consider them as agents in producing phenomena which can only be ascribed to invisible, imponderable, rational, and affectionate beings, especially when they themselves sanction this inference by word and deed?

665. Were a tyrant to enclose a human being while alive within a cast-iron vessel, the aperture through which the introduction should be made being closed by a stopple soldered in air-tight, all the ponderable elements of the corporeal body would be retained; but can any one who believes the soul to survive the body, think that it would remain included in that vessel so long as it should endure? Cast-iron coats itself with a carbonated peroxide, vulgarly called rust, and then undergoes no farther change; so that the corporeal elements might be retained to an infinite time. But could the soul be thus imprisoned, perhaps to eternity? Could the tyranny of a man thus imprison an immortal soul? Does it not follow that the soul would not be confined by the air-tight and apparently impenetrable metallic vessel?

666. The invisibility of the soul in leaving the body, must be admitted, since, however the dying may be surrounded by their friends and nurses, and vigilantly guarded after death by watches, as customary with many, the soul is not seen to leave the body. It must, therefore, be invisible, and capable of permeating cast-iron or any other material within which, while alive, an immortal being might be enclosed air-tight.

667. The qualities of invisibility and penetrative power being necessarily conceded to the soul, is it unreasonable to extend this attribute to its habitation in the skies: to the country of spirits?

668. In communicating with a friendly spirit, I adverted to the difficulty of inducing people to conceive that in the clear azure space existing between the earth and moon, there should be scenery like ours, with plains, hills, mountains, valleys, rivers, lakes, seas, and every variety of edifice in greater perfection than upon earth. “You do not see us,” said my friend; “then why should you wonder at not seeing our world?”

669. It is quite evident that no such obstacle stood in the way of belief in the existence of heaven among the Jews, as it is constantly referred to as being above; Noah’s deluge came through the windows of heaven; and this idea has been sustained in the language of Christ, as well as of the Hebrew prophets.

670. Elijah is represented as having visibly ascended to heaven. That the vicinity and invisibility of heaven are not at war with Scripture, is alleged in a recent work by the Rev. Mr. Harbaugh of the German Reformed Church, of Lancaster, Pennsylvania. He quotes approvingly a passage in a work, entitled “Physicial Theory of Another Life,” by Taylor, which I subjoin:

671. Taylor suggests—“That within the space occupied by the visible and ponderable universe, and on all sides of us, there is existing and moving another element, fraught with another species of life, corporeal indeed, and various in its orders, but not open to the cognízance of those who are confined to the conditions of animal organization, not to be seen nor heard, nor to be felt by man.” “Our present conjecture,” remarks the author in another place, “reaches to the extent of supposing that within the space encircled by the sidereal revolutions, there exists and moves a second universe, not less real than the one we are at present conversant with: a universe elaborate in structure, and replete with life; life agitated with momentous interests, and perhaps by frivolous interests; a universe conscious perhaps of the material spheres, or unconscious of them, and firmly believing (as we do)itselfto be the only reality. Our planets in their sweep do not perforate the structure of this invisible creation; our suns do not scorch its plains: for the two collateral systems are not connected by any active affinities.”

672. This would bring “the things which are not seen,” indeed, near to and around us. To enter the other world would not be so much a removal in space, as just to be made loose from, or to become insensible to,the conditions of this life. Death will be only the destruction or disappearance of human and earthly affinities, and directly we shall be surrounded by affinities adapted to our new state of existence, and shall find for ourselves a congenial home in and around our present habitation.

673. Much is argued in favour of this theory. It is said in no place to interfere with Scripture, but rather to be countenanced by incidental hints and allusions. It is said to be made highly probable by the known truths of physical science. An unseen world, in all respects material, inhabited by corporeal beings, it is said, is possible. There are material elements which are not cognizable to any of our senses except by a round of research and experiment, and then only in their remote effects, as, for instance, electricity. The atmosphere also, and light, are material, and yet so subtle as almost entirely to evade our unassisted observation; and may there not be still others as yet to us unknown? We are related to, and become acquainted with, the external world by the medium of the five senses; but who will say that there are not other senses hidden in possibility in our nature which may by means of other affinities communicate with a world far more refined in its constitution, with which we cannot now come in contact? Science has discovered living animalculæ in the solidest substances; the air we breathe and the water we drink are the homes of myriads of beings, and though unseen by the naked eye, these elements are swarming with miniature life! It seems to be God’s motto, “Multum in parvo”—life in life, world in world, universe in universe! With these known facts in science before us, may we not, it is asked, consider the above theory probable?

674. It is further supposed that this invisible world around us is the after stage of the present life; and as it is a stage of being in all respects superior to this, it may be that its inhabitants have a knowledge of us, though we have not of them, just as we are acquainted with grades of animalcule life beneath us, when it can hardly be supposed that they know any thing of our existence. Hence, too, in some exceptive cases it may be possible for them to break through the veil of separation, and appear in various ways unto men on the platform of human life. Then we are indeed “surrounded by a cloud of witnesses,” who stand around, or bend over us, and look with deep interest upon the struggle of life, and when they see it unequal in the case of the saints, they break through in their ardour, and become ministering spirits to those who are heirs of eternal life.

675. It is also supposed that these beings in the world unseen may have capacities to communicate with the remotest inhabitants of God’s universe. The facilities of communication may be so great in these ethereal climes, that space is annihilated, and the different hosts of intelligences in the wide universe may commune with each other and God as one family in their “Father’s house.”

676. There is a surprising degree of coincidence between the speculations comprised in this quotation, and the accounts which I have received respecting the spirit world from some of those occupying an elevated grade therein. It has been observed above that if the soul be immortal, it cannot be imagined to remain in the grave, since the greater part of the human organization in hot weather escapes through putrefaction, as vapour or gas. Hence the endurance of the soul after death involves spiritual existence. We must, therefore, on dying, take an invisible spiritual form.

677. Believers in revelation stare incredulously when mention is made of aspirit, as if its existence were an impossibility; yet it has been shown, that according to orthodoxy, death extricating the soul from the body, it must forthwith commence its spiritual life. The existence of spirits being thus established, that they should communicate with us would be more probable than that they should not, excepting that it has not been heretofore generally known to take place. But spirits allege that the manifestations which have been taking place for some years have been the result of efforts especially made by a delegation of philanthropic spirits, to break through the partition which has so long prevented the communication to mortals of a correct knowledge of the existence of the human soul after death, and the requisites to the attainment of celestial happiness.

678. The accomplishment of this object is a step in the progressive advancement and the means of improvement possessed by the celestial world, analogous to the invention of printing or of the telegraph in the mundane sphere.

679. The management is intrusted to advanced spirits acquainted with the affairs of both worlds. Agreeably to Scripture, heaven isabove, over our heads; to prevent the Tower of Babel from reaching it, a confusion of tongues was ordained. The second commandment speaks of heavenaboveand earth beneath. Christ “descended into hell,” according to the apostles’ creed; of course, hell is below. “Whosoever calls his brother a fool, is in danger of hell-fire.” That hell and fire should be thus associated is therefore consistent with the observations of geologists, who infer that the interior of the earth consists of ignited matter of which volcanoes are the safety-tubes, however inconsistent with reason to suppose immortal souls to be broiling therein.

680. But enlightened Christians do not, I believe, locate hell within this earth, nor call in fire to aid in their conceptions of it. Evidently, the more rational idea of the future abode of souls is that of its being above every point on the earth’s surface, and equidistant therefrom. This would involve that of a space concentric with the earth, and which falls in with the idea of that comprising the spheres of Spiritualism.

681. If we leave this earth, in order to imagine any location beyond the range of astronomical bodies, it would place the locality at a distance,according to Herschel, requiring nineteen hundred thousand years for souls to travel, moving with the velocity of light, two hundred thousand miles in a second. In one of my lectures, in 1842, I suggested that heaven might be situated at that central space about which all the constellations of the universe have been supposed to revolve.

682. But if we infer a general place of reception for souls, then in that celestial emporium every soul from all the myriads of planets, of all the solar systems in the universe, must congregate. Far more rational does it not seem that our heaven should be associated with our own planet, in the welfare, the past history, and future prospects of which the souls who were born upon it, must take pre-eminent interest?

683. The separation of any heaven into spheres seems inevitable, since the association of spirits according to their virtue and intellectual acquirements and capacity seems indispensable to harmony and happiness. Thus the more virtuous, wise, and cultivated spirits are, the higher their spheres of existence.

684. Let any person contemplate the information respecting the spirit world given in the preceding pages, in the communications from my spirit relations and others, and then say whether, in receiving them as true, any believer in immortality, as vaguely portrayed in the gospel, will not make a beneficial exchange.

685. How can any person become a spiritualist without forthwith finding an irresistible impulse to conduct himself in this world, so as to acquire eminence in the next? For what are we all working? is it not for happiness, “our being’s end and aim,” the difference being only in the mode by which it is sought? By some it is through the good of others as well as of themselves; yet too many seek it without regard to that portion of their fellow-creatures whom they may deem it their interest to oppress, deceive, cheat, or rob.

686. But even these will perceive how much better it will be to pursue the opposite course, since every wrong done by them here, will have to be expiated by a proportionate penance in the spirit world.

687. By every good action resulting from the wish to do as we would be done by, we advance a step higher in that heavenly stairway by which we may ultimately reach the supernal heaven, and become ministering angels of God.

688. But even during our ascending progression, we shall pass through a succession of stages wherein every intellectual, social, and amiable propensity of our nature will be gratified.

689. In justice to myself, and to give more weight to the inferences drawn from my laborious investigations, I will subjoin the correspondence between Mr. Holcomb and myself, which succeeded the receipt of the letter which has been introduced in the commencement of my narrative, (128.) So far as my judgment goes, there never was a letter written of which thefacts or inferences are more correct; yet it appears that so late as the 8th of February I was still a doubter. The tenor of the correspondence will show that if I was conquered, I did not yield the ground undisputed, and was vanquished only by facts and reasons which, when understood or admitted, must produce in others the conviction which they created in me. If I was the victim of an intellectual epidemic, my mental constitution did not yield at once to the miasma. It took some three months to include me among its victims.

Philadelphia, January 14, 1854.

690.Dear Sir:—Your letter of the 17th of November met my eye as I was this morning looking over a file of letters. I am led to write, therefore, that in consequence of your suggestion, and those of others, I have been giving my attention to the phenomena to which you alluded. When I come to any conclusion, I will write again.

691. I still concur with Faraday, and have seen nothing to make me believe in the spiritual manifestations. Yet I am not surprised that the latter should be believed in by those who have that belief, as there are phenomena which I cannot explain yet, any more than many which I have seen resulting from jugglery. The converts are, however, such worthy persons, that I cannot bring myself to suspect them of deception. I think you must be mistaken as respects a table moving when left to itself entirely. The circumstances for producing this phenomena have been repeatedly made favourable by the mediums in my presence, but excepting in one instance, when it was within reach of the feet, no motion ensued.

692. It would, indeed, be a glorious mercy if God would give us some evidence, which should settle the religious opinions of mankind.

Robert Hare.

Southwick, Mass., Feb. 3d, 1854.

693.Dear Sir: I wish, however, to say something in regard to the subject-matter of your letter. You say you are not surprised at the belief of many in Spiritualism, as there are phenomena which you cannot explain. You also say that you think I must be mistaken “as respects a table moving when left to itself entirely.” I do not think a table would move if left to itself entirely, since matter cannot put itself into motion. The great question is, What is the power that makes the table move? You think it is muscular, and I am certain that it is something else. When I am looking at the sun in a clear sky, I know that it shines. No argument would have any influence to make me doubt the evidence of my senses. There has, no doubt, been a great deal of jugglery in the world, but shall I doubt the evidence of my senses on that account? How shall we prove any thing in a court of justice, if the evidence of our senses is not to be relied upon? While I am looking at a table, it moves, and Ihave the same evidence that no body touches it, that I have that it moves. I see the table tilt up, and poise itself on two of its four legs, and then on the other two, and finally it wholly rises from the floor, and seems to float in the air without any visible support whatever; all this time there are no persons within six feet of it. In a letter of N. P. Talmadge, published in the Tribune of May 27th last, he gives an account of his seeing tables move when nothing visible touched them. I mentionhim, because I suppose his character and standing would be likely to have weight with you. It would, however, be very easy to mention a very great many cases, proved by testimony that would be conclusive in any court of justice. I supposed that it was too late in the day to doubt facts of this character, as they are taking place in numerous places in this country and also in Europe. I suppose this is the reason why Faraday’s explanation has availed so little to check Spiritualism in England or France.

694. I believe Henry Gordon resides now in Philadelphia. I have no doubt you can see such things for yourself in his presence by attending a few times. Our judge of probate, who lives a few miles from me, told me a few days ago that a young lady of his acquaintance put her hands upon a table and it moved. He then took hold of the table to prevent the motion, but he had not strength to do it. The table would slide on the floor, notwithstanding his utmost efforts to prevent it. Now it is perfectly idle to say that the young ladyunconsciouslyexerted such a power. The judge ridicules the idea of its being caused by spirits. He says that it is electricity. You are too well acquainted with the laws of electricity to believe that under such circumstances it can produce any such feats. I know of a case, in Springfield City, in which four respectable merchants, with whom I am acquainted, testify that a large table, with two of them on it, moved around the room. In that instance the medium’s hands were on the table. But who can believe that such a force could be exerted without the movers being conscious of it. There are cases enough of the same description to fill a volume.

695. There is another phase of this matter that is worthy of attention, and that is the intelligence connected with it. You mention cases where the answers were not correct. Thousands of such cases might be furnished. In the presence of some of the mediums, almost all the answers will be false; while in the presence of others, it will be very rare that a wrong answer is given. Some of the answers being wrong does not prove that there is no intelligence connected with it. In the presence of a good medium, a question asked mentally is answered as readily and as correctly as when asked vocally. I do not depend on the testimony of others for this. I have found it to be true in my own experience. In the presence of some mediums, mental questions are not answered. The foregoing are facts that are well settled if evidence can settle any thing. To say that we are dupes and fools, decides nothing. I suppose that I can examine amatter as carefully and intricately as most men, and I know I am not deceived about the facts. But the cause is quite another matter.

696. I suppose you are acquainted with the various and conflicting explanations that have been given. They all appear to my mind perfectly absurd and incredible, and no two of them agree. Rev. Dr. Beecher was appointed by his association to examine and report. He did so, and decides that the communications are from the spirits of the dead, but from the evil or unblest portion of them. If it is from spirits, there is as much evidence that some of them are good, as that others are evil.

697. I must close. I did not expect an answer, but was glad to hear from you, and if you make any important discovery, I should be glad to hear from you again; I am not settled in my mind respecting the cause of these strange phenomena. I agree with you heartily in your last remark in your letter, that “it would indeed be a glorious mercy if God would give us some evidence which should settle the religious opinions of mankind.”

Yours, very respectfully,Amasa Holcomb.

Philadelphia, February 8, 1854.

698. You believe fully that tables move without contact, because you haveseen them move; I am skeptical, because I have never seen them move without human contact, although I have been at several circles.

699. You have been much more lucky than I have been as to the manifestations, whether mechanical or mental.

700. I shall lose no opportunity of making further observations. I have no clue to find Gordon. You ought to give me his address, and communicate all you know respecting him.

Robt. Hare.

Southwick, February 20, 1854.

701.Dear Sir: Your letter of February 8th is before me. You did not say whether you believed in the soul’s immortality or not! This is the most important of all questions to me, and how is it to be settled? If the Bible is not to be depended upon, and we have no communications from the spirit world, what evidence have we of our immortality? I have been greatly afflicted with doubts upon this subject. It has exceeded all other afflictions that I have met with. You will of course see at once how desirous I am that these apparent communications should prove to be inrealityfrom the spirit world, as that would settle the question. I seize upon every thing that seems to have a bearing upon the question of immortality, and I confess that I have strong hopes that Spiritualism, as it is termed, will settle this question. If it be true that there is physical forceand intelligence, neither of which proceed from the medium, how is it to be explained? You doubt these two, but I am as well assured of them as I can be of any thing.

702. If spirits communicate, it is certain that some of them deceive. It would appear that there are all sorts of characters, the same as there are in this world. If you should become satisfied of the two facts that I mentioned, I should like to have you and other men of science try your skill at explanation.

703. I will relate what took place at the first sitting that I ever attended. It was in Boston, and I went as a perfect stranger. Before the sitting commenced, and but few had collected, a strolling musician came along and commenced playing at the door, and every tune played at the door was beaten or rapped on the table. The medium was in the room; I saw her walk up to the table and lay her hand on it, and then walk away, but it made no difference with the raps on the table; they continued, without any person near it, as long as the tunes were played at the door. When it came my turn to question, I asked, Are any of my relatives present?Ans.Yes. Will you rap at each letter of your name, if the alphabet is called over.Ans.Yes! The alphabet was called, and there was a rap at A, one at L, one at F, one at R, one at E, and one at D,—Alfred: a son that died at the age of twenty-two years. Among a great many questions, I asked, How many years since you died. Is it twelve? Is it eleven? Is it ten? Is it nine? Is it eight? Is it seven? There was a rap at seven, but I asked, Is it six? and instantly there were rapped........; the seventh was fainter. I said, He probably means that it is six and a piece, when instantly they were repeated ........; the last the faintest. The raps were equidistant, like the ticking of a clock, and about as loud. I supposed at the time that it waslessthan seven. After the sitting was over, and we were preparing to leave, I said, It is possible that we may have mistaken the time since my son’s death? There was instantly a loud rap on the table. I then asked, Did you mean seven? and there was instantly an affirmative. I inquired for the odd months, and the answer was four. When I got home, I found the true time was seven years, four months, and two days. These last raps were when no person was withinsix feetof the table. I confess myself unable to explain the foregoing without admitting that it was my son who responded. If you could have such an opportunity, and inquire for some dear friend whom you loved in life, I think you would witness what would interest you.

704. I mention the foregoing as a specimen. I have received a great many communications purporting to be both from my son and a daughter, who died at the age of eighteen, quite as remarkable as the above. Now, admitting the two facts of physical force and intelligence, I don’t know even then that spirits are the agents; but it seems probable, because Idoubt whether any other explanation can be given, that will appear at all reasonable. It is very evident that there is an intelligence that governs the world; but if that intelligence has given us no revelation excepting what is in nature, then it appears to me that every thing that can give us any knowledge of what we are to be hereafter, is valuable beyond all price. Uncertainty upon this matter is painful, but then we know so little about the Deity, that I think there is great uncertainty in our views of what he does, either to prevent or bring to pass the good and evil that we see around us. Yours, very respectfully,

Amasa Holcomb.

Philadelphia, February 24, 1854.

705.Dear Sir: There is a great resemblance in your sentiments, as described in your letter of the 20th, (just received,) and those which I entertain, excepting that while I am very desirous—I may say extremely desirous—to learn something which may prove another state of existence, I am not unhappy at my not being able to find out the truth. If I have less hopes, I have also less fears, than those who have heaven and hell both to encounter. I do not envy those who are placed in the situation of depending upon the estimate which may be formed of them hereafter, whether they are to be placed among the “sheep” or “the goats.”

706. It is true that the gospel holds out the idea on one hand that intense belief, called faith, will wash away sin; but on the other, it is said, that “he who knoweth his Master’s will, yet doeth it not,” shall be beaten with many stripes, while he who is ignorant of that will, and doeth it not, shall be beaten with few. Under these circumstances, who can escape flagellation? Who is it that does the will of God, as enumerated by Christ? Who loves his neighbour as himself? Who presents a second cheek on receiving a blow on one? Who gives his coat, when his cloak has been taken? Who returns good for evil? Who acts as if it were as hard for a rich man to go to heaven as for a camel to get through the eye of a needle?

707. Unless our missionaries can make better Christians abroad than they leave at home, it were inhuman to add to the number, who are to be pre-eminently punished for their neglect of their Master’s will, while fully apprized of it. In many cases a pagan will be better off than his nominally Christian instructor, although he should not prove a convert to Christianity.

708. My sentiments are much like those which Socrates expressed.I hope for a future world, and therein to have a happier existence.All those reasons which have been advanced by wise and good men in favour of such futurity, operate upon my mind as upon theirs; but if there beno such a state of future existence, I shallnever wake up to feel my disappointment. Itwill only be a prolongation of a state of oblivion analogous to that which we enter upon transiently, every night.

709. The incentives which have acted upon you, act also upon me, and I have seen some of the manifestations on which you rely; but not so satisfactorily. The answers which I have received have not been worthy of the other world.

710. A message from my own father, amounted to this: “Oh, my son, listen to reason;” and there it ended. Several similar nugatory sentences have been manifested through the alphabet.

711. I have, however, constructed an instrument to put the question of independency of intelligence to the test. It works independently of any control of the medium, as the letters, which must be seen to bring them correctly under the index, are concealed by a screen. (Plate I.)

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