THE MEDIUMS’ BOOK

EXPERIENCE daily confirms us in the opinion that the difficulties and disappointments so often encountered in the practice of spiritism result from ignorance of its fundamental principles; and we rejoice to know that our endeavours to forewarn inquirers of the difficulties besetting this new study have borne fruit, and that many have been enabled to avoid them by an attentive perusal of the present work.

Persons who are interested in spiritism very naturally desire to enter into communication with spirits, and it is with a view to smoothing their path in this direction, by giving them the results of our own long and laborious investigation of the subject, that we have written this book, a perusal of which will show that those who imagine they have only to put their hands upon a table to make it move, or to hold a pencil to make it write, have come to a false conclusion in regard to the whole question.

They would be equally mistaken who should expect to find in this work a universal and infallible recipe for making mediums; for, although every one possesses the germ of the qualities necessary for becoming a medium, those qualities exist in very different gradations, and their development depends on causes which no one can control by his own will alone. The rules of poetry, painting, and music, do not make poets, painters, or musicians, of those who are not gifted with genius, although those rules guide men in the employment of the faculties which they naturally possess. So it is with the work before us ; its object is to indicate the means of developing the medianimic faculty so far as the receptivity of each will permit; and, above all, to guide it in a manner that may elicit its usefulness. Not, however, that this is the sole end for which the present work has been undertaken.

Besides mediums properly so called, there is a daily increasing throng of people seeking to obtain spirit-manifestations ; to guide them in their endeavours, to point out the obstacles which they may, or rather, will necessarily meet with in this new field, to initiate them into the manner of Communicating with spirits, to indicate the means of obtaining good communications, such is the aim of this new work, however incompletely it may be attained. The reader must therefore not be surprised at finding in this book information which, at first sight, may seem to be foreign to its purpose ; experience will show its utility. After having carefully studied the subject, he will better comprehend the facts lie may witness, and the language of some of the spirits will then appear less strange to him. The writer therefore addresses himself, not to mediums exclusively, but to all those who are desirous to study the phenomena of spiritism.

Some persons have wished us to publish a very concise, practical manual, containing in a few words the method of procedure for obtaining communications from spirits ; they think that a little book of that character would be widely disseminated, owing to the small price at which it could be issued, and would prove a powerful means of propagandism through the multiplication of mediums ; but, for our own part, we should regard such a work as being, at the present time, more likely to be hurtful than useful. The practice of spiritism is environed by difficulties, and is not exempt from dangers which only complete and serious study can avert. It is therefore to be feared that too succinct a treatise might lead to experimentation too lightly made, and that might be injurious to the experimenters. Spiritism is a subject with which it is neither proper nor prudent to trifle ; and we shrink from bringing it within the reach of every frivolous individual who might think it an amusing pastime to talk with the dead. We address ourselves to those who recognise the serious nature of the subject, who comprehend its great importance, and who do not make a sport of holding intercourse with the invisible world.

The present work will comprise all the data we have arrived at through long experience and conscientious study ; and will help, we hope, to give to spiritism the character of seriousness which is essential to its usefulness, and to dissipate the idea that it may be taken up as a matter of frivolous curiosity and amusement.

We would add to the above considerations one more of no small importance, viz., the unfavourable impression which the sight of experiments entered on lightly, and with no proper knowledge of the cause of the phenomena evolved, necessarily produces on novices and persons who are ill-disposed towards spiritism, giving them a very false idea of the world of spirits, and bringing ridicule upon the cause of spiritism ; sceptics usually leave such sittings unconvinced, and but little disposed to admit that Spiritism can have its serious side. The ignorance and frivolity of some mediums have done more harm to the cause than is generally supposed.

Spiritism has made great progress during the last few years, and especially since it has assumed a philosophical aspect ; men of intelligence having become convinced of its reality and importance. Spiritism is no longer a show ; it is a doctrine: and people who laughed at " "table-turning" no longer deride it. We believe that, by doing our utmost to retain spiritism on this serious ground, we shall gain more useful partisans than by provoking random experimentations that may be dangerous ; a conviction abundantly confirmed by the number of those who have been brought over to our side by the mere perusal of The Spirits’ Book.

Having treated of spiritism, in The Spirits’ Book, under its philosophical aspect, our object in the present work will be to elucidate its practical side for the guidance of those who are seeking manifestations through their own medianimity, and for those who desire to arrive at a correct appreciation of the phenomena. We would enable them to understand, and thus to avoid, the stumbling-blocks they may find in their path. These two works, although this one is a sequel to the other, are to a certain degree independent of each other ; but we would counsel the serious inquirer to read The Spirits’ Book first, because it contains the fundamental principles of spiritist science, without a knowledge of which, certain parts of the present book would hardly be understood.

The present treatise has been corrected with the utmost care by the spirits who have superintended its production, and who have introduced into it a great variety of remarks and instructions of the deepest interest. They have revised the whole, approving or modifying its various portions at their pleasure; and their co-operation has not been confined to the giving of the articles signed by them, although we have only appended their signatures when we have considered it advisable to do so, in order to render more evident the character of the communications given. Had we appended the names of all who have taken part in the work, every page would have borne testimony to their collaboration. We have, however, appended their signatures to all answers made by them to questions, the utility of so doing being evident; but names, in general, are of little importance in such a matter, what is essential being that the work, in its entirety, should answer the end proposed.

ALLAN KARDEC
PARIS, 1861.

1. Doubt concerning the existence of spirits arises from ignorance of their real nature. People usually imagine spirits to be something apart from the rest of creation, and the reality of whose existence has not been proved. Many think of them as imaginary beings, known to them only through the fantastic tales of their childhood, and regard their authenticity much as they would that of the personages of a romance. Without stopping to inquire whether those tales, divested of absurd accessories, may not have some foundation of truth, they see only their absurdities; and not giving themselves the trouble to peel off the bitter husk in order to get at the kernel, they reject the whole, just as others, shocked at certain abuses in religion, confound the whole subject in the same reprobation.

Whatever ideas we may hold in regard to spirits, the belief in their existence is necessarily founded on that of the existence of an intelligent principle distinct from matter; this belief is therefore incompatible with an absolute negation of such a principle.

We assume then, as the ground-work of our belief, the existence, survival, and individuality of the soul, of which spiritualism is the theoretic and doctrinal demonstration, and spiritism the practical proof. Let us then, for a moment, leave out of sight the fact of spirit-manifestations, properly so called, and let us see to what conclusions we are led by inductive reasoning.

2. If we admit the existence of the soul and its individuality after death, we must necessarily also admit, 1st, that it is of a nature different from that of the body, since, when separated from the body, it enters upon a phase of existence distinct from the destiny of the body ; 2d, that the soul retains, after death, its individuality and self-con- sciousness, and the capacity of feeling happiness and unhappiness, as otherwise it would be an inert being, and its existence would be equivalent to non-existence. These points being admitted, it follows that the soul goes somewhere ; but what becomes of it, and whither does it go? According to the ordinary belief it goes to heaven or to hell ; but where is heaven, and where is hell? People used formerly to say that heaven was '' up on high," and hell, '' down below ; " but what is " up," and what is "down," in the Universe, since we have learned that the earth is round, and that, through the movement of all the stellar bodies, what is " up " now, will be " down " twelve hours hence, and this throughout the immeasurable extent of infinite space? It is true that, by "below," we may likewise understand the "deep places of the earth;" but what has become of those "deep places," since geologists have begun to dig into the interior of the globe?

What has become of those concentric spheres called the "heaven of fire," the " heaven of stars," etc., since we have found out that the earth is not the centre of the universe, and that our sun is only one of the countless myriads of suns which shine in space, and each of which is the centre of a planetary system of its own ? Where is now the earth's importance, lost as it is in this immensity ? and by what unjustifiable privilege shall we assume that this imperceptible grain of sand, distinguished neither by its bulk, its position, nor any peculiarity of attribute, is the only sphere peopled by intelligent creatures? Reason refuses to admit such an inutility of infinitude; and common sense declares that all the other worlds of the universe must be inhabited, and that, being inhabited, they, too, must furnish their contingent to the realm of souls.

To this question we reply that, the doctrine which formerly localised souls being opposed to the data of modern science, another and more logical doctrine assigns to then, as their domain, not any fixed and circumscribed localities, but universal space itself which is thus seen to be one grand system, in the midst of which we live, which environs us unceasingly, and touches us at every point. Is there anything inadmissible in such a theory, anything repugnant to our reason? Assuredly not; on the contrary, our reason tells us that it cannot be otherwise. But, it may next be asked, what becomes of the doctrine of future rewards and punishments, if we rob them of their special localities ? In replying to this objection, we must pause to remark that incredulity, in regard to those rewards and punishments, is ordinarily provoked by the fact of their being presented under inadmissible conditions; and that, if-instead of such conditions, we assume that souls carry their happiness or their misery in themselves, that their lot is always determined by their moral state, that the union of good and sympathetic souls is a source of felicity, and that, according to their degree of purity, is their power of penetrating and discerning things that are still dark to souls of lower degree-all difficulties disappear, and the grand idea of our continuous existence becomes comprehensible and acceptable. Let us assume, still farther, that the degree of each soul's elevation depends on the efforts it makes for its own amelioration during series of existences that serve as the means and tests of its progressive purification, that "angels" are only the souls of men who have attained to the highest degree of excellence; that all can attain to that degree by effort and determination; that those who have attained to that degree are God's messengers, charged to superintend the execution of His designs throughout the universe, and finding their happiness in these glorious missions,-and we surely attribute to the idea of our future felicity an end more useful and more attractive than that of a perpetual state of contemplation which would be only a perpetual state of inutility. Let us assume, yet farther, that (lemons" also are no other than the souls of wicked men, not yet purified, but who have the power to purify themselves like the others, and it must surely be admitted that such a theory is more in conformity with the justice and goodness of God than the assumption that they were created for evil, and predestined to a perpetuity of misery. Is there, we ask, in such a theory, anything opposed to reason, anything, in a word, that the most rigorous logic, or plain common sense, can find any difficulty in admitting?

The souls, then, that people space, are what we call spirits: and spirits are nothing but the souls of men stripped of their envelope of gross terrestrial matter. If spirits were beings apart from ourselves, their existence would be merely hypothetical ; but, if we admit that souls exist, we must also admit that spirits are nothing else than souls, and, if we admit that universal space is peopled by souls, we must equally admit that spirits are everywhere. We cannot deny the existence of spirits without denying the existence of souls.

3. All this, it is true, is only a theory, though one that is more rational than other theories ; but it is something to possess a theory that is not in contradiction with reason or science, and if, moreover, this theory is corroborated by facts, it must be admitted that our position has the double sanction of reason and experience. Such corroborating facts we assert to be furnished by the phenomena of spirit-manifestation, which constitute the irrefragable proofs of the existence and the survival of the soul. With many persons, however, belief ends here; they readily admit the existence of souls, and consequently that of spirits, but they deny the possibility of holding communication with them, "because," they say, " immaterial beings cannot act upon matter." This denial proceeds from ignorance of the real nature of spirits, about which the world in general holds exceedingly false ideas, erroneously regarding them as abstract beings, as something vague and indefinite; which is a great mistake.

Let us, in the first place, consider the spirit in reference to its union with the body. The spirit is the principal being, because it is that which thinks, and which survives the body, the latter being only an envelope, a vestment, of gross matter, that the spirit throws off when it is worn out but, besides this material envelope, the spirit has a second envelope, which is semi-material, and which unites it to the first at death, the spirit casts off the first, but retains the second, to which we give the name perispirit.*

This semi-material envelope, which has the human form, constitutes, for the spirit, a vaporous, fluidic body, which, though invisible to us in its normal state, nevertheless possesses some of the properties of matter. A spirit is therefore not a mathematical point, an abstraction, but is a real being, limited and circumscribed, and lacking only the qualities of visibility and palpability to show its resemblance to human beings. Why then should it not act on matter? Is it because its body is fluidic? But is it not among the most rarified fluids, those which we call "imponderable," as electricity, for example, that man finds his most powerful motors? Does not imponderable light exercise a chemical action on ponderable matter? We do not understand the precise nature of the perispirit but, supposing it to be formed of electrical matter, or of something else equally subtle, why should it not have the same property of action as electricity, when under the direction of a will?

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* See Vocabulary.

4. The existence of the soul and the existence of God, as consequences of each other, being the basis of the edifice of spiritism, it is necessary, before entering on the discussion of this subject, to ascertain whether our reader admits that basis. If to the questions: -

Do you believe in God?
Do you believe you have a soul?
Do you believe in the survival of the soul after death? he responds with a negative, or even if he simply says: -

" I do not know; I should be glad if it were so, but I do not feel sure of it " (a reply that would be usually equivalent to a polite negation, disguised under a gentler form to avoid wounding what he may regard as respectable prejudices), it would be as useless to continue our present argument with such a one, as it would be to demonstrate the properties of light to a blind man who did not believe in the existence of light: because, spirit-manifestations being neither more nor less than effects of the soul's peculiar qualities, it would be useless to reason thereupon with one who denies the soul's existence, and who would require a totally different line of argument from that of the present work. We therefore take it for granted that those who read this book admit the existence and survival of the soul; and if this basis be admitted, not as a mere pro- bability, but as an acknowledged and incontestable fact, the existence of spirits follows as a natural consequence.

5. There still remains the question whether spirits can communicate with men ; in other words, whether they can exchange thoughts with us? But why should they not do so? What is a man, if not a spirit imprisoned in a body? And why should not a free spirit be able to hold converse with a spirit in prison, just as a free man can converse with another who is bound in chains? If you admit the survival of the soul, is it rational not to admit the survival of the soul's affections? Since souls are everywhere, is it not natural to believe that the soul of one who has loved us during life should come near to us, should desire to communicate with us, and should, for that purpose, make use of the means in his power for doing so? Did not his soul, during his earth-life, act upon the matter of which his body was composed? Was it not his soul that directed the movements of his body? Why then, after death, if in sympathy with another spirit still bound to an earthly body, should he not borrow an earthly body in order to manifest his thoughts, just as a dumb man makes use of a man who can speak to express his wishes ?

6. But let us leave out of sight, for the moment, the phenomena which, for us, render this fact incontestable, and let us admit its reality simply as an hypothesis; and considering the question from this point of view, let us ask the incredulous to prove to us, not by mere negation-for their personal opinion is no law-but by arguments based on reason, that such communications can not take place. We will place ourselves on their own ground; and, since they insist on judging of spiritist facts by the laws of matter, we invite them to draw, from the arsenal of physical science, some demonstration, mathematical, chemical, or physiological, and to prove by a plus b (always, however, keeping in mind the principle acknowledged, viz., that of the existence and survival of the soul), -

1st. That the being who thinks in us during life will no longer think after death; 2d. That, if it thinks, it will not think of those whom it has loved;
3d. That, if it thinks of those whom it has loved, it will not desire to communicate with them;
4th. That, if it has the power of being everywhere, it will not have the power of visiting us;
5th. That, if it can visit us, it will not have the power of communicating with us; 6th. That it will not be able to act upon inert matter by means of its fluidic envelope;
7th. That, if able to act upon inert matter, it will not be able to act upon an animated being;
8th. That, if able to act upon an animated being, it will not direct his hand, and make it write;
9th. That, being able to guide a human hand in writing, it will not be able to answer questions, and transmit its own thoughts to the questioner.

When the adversaries of spiritism shall have proved all this, by reasoning as incontrovertible as that by which Galileo proved that the sun does not turn round the earth, we will admit that their doubts are founded. But as, up to the present time, their whole argument may be summed up in words such as these "I do not believe these things, therefore they are impossible," they will doubtless tell us that it is for us to prove the reality of the manifestations; to which we reply, that we prove them both by facts and by reasoning, and that, if they admit neither the one nor the other, if they deny even what they see themselves, it is for them to prove that our reasoning is false, and that the facts we adduce are impossible.

7. If the belief in spirits and in their manifestations were an isolated exception, the product of a theory, it might, with some show of reason, be attributed to illusion; but how is it that we find this belief in vigour among all peoples, ancient and modern, as well as in the writings recognised as sacred in all known religions? It is, say some critics, because man, in all ages, has sought the marvellous. But what then, is the marvellous ? -That which is supernatural. - How do you define the supernatural ?-That which is contrary to the laws of nature.-Ah! you are, then, sufficiently acquainted with those laws to assign a limit to their action? If so, prove to us that the existence of spirits, and their manifestations, are contrary to the laws of nature; prove they are not, and can not be, a result of natural law. Examine the doctrine of the spiritists, and see whether its chain of reasoning has not all the character of an admirable Jaw, solving all the problems that human philosophies have been unable to solve up to the present day? Thought is one of the attributes of a spirit; the possibility of acting upon matter, of impressing the senses, and, as a natural consequence, of transmitting its thought, has its origin in the soul's physiological constitution, if we may so express it; there is, then, in this alleged fact, nothing supernatural, nothing marvellous. For a man who is dead to revive corporeally, for his scattered members to reunite to reform his body, would certainly be something marvellous, supernatural, fantastic; something that would indeed be a veritable derogation from His own laws that God could only accomplish by a miracle: but we find nothing of the sort in the teachings of spiritism.

8. Nevertheless, there are persons who say : "You, on your side, admit that a spirit can raise a table and retain it in space; is not that contrary to one of nature's laws, viz., the law of gravitation?" Yes, contrary to that law as commonly understood; but do you suppose that nature has revealed to us all its secrets? Before experiment had shown us the ascensional force of certain gases, who could have imagined that a heavy machine, bearing several men, could triumph over the force of attraction, and would not the assertion of such a possibility have appeared incredible? If a man had proposed, a century ago, to send a despatch five hundred leagues, and to receive an answer to it, in the course of a few minutes, he would have passed for a madman; if he had done it, he would have been declared to have the devil at his beck and call, for, in those days, it was only the devil who could travel so quickly. Why, then, may there not be some fluid, as yet unknown to us, possessing the property, under certain circumstances, of counterbalancing the action of density, as hydrogen counterbalances the weight of a balloon? This suggestion, we would remark in passing, is only a comparison, and not an assimilation, arid is brought forward solely to show, by analogy, that the fact assumed is not physically impossible. It is, in truth, precisely when the learned, in their observation of these phenomena, have endeavoured to proceed by the road of assimilation, that they have gone astray. In reality, the fact exists, and all tile negation in the world cannot get rid of it, for denying is not disproving; in our eyes, there is nothing supernatural about it, and this is all we have to say of it for the present.

9. "If the fact be proved," some may say, "we accept it as such ; we even accept the cause which you assign to it, viz., that of an unknown fluid; but what proves the intervention of spirits? That would indeed be marvellous; that would be supernatural!"

To meet this objection, we should have to enter upon a demonstration that would be out of place in the present book, and that would, in fact, be a work of supererogation, since the action of disincarnate spirits, as the cause of the phenomena in question, is affirmed in every branch of its teachings. Nevertheless, to sum up these in a few words, we will say that they are founded, in theory, on this principle, viz., that every intelligent effect must have an intelligent cause, and, in practice, on the fact that the phenomena called spiritist having given proofs of the action of intelligence, must have their cause in something outside of matter; that this intelligence, not proceeding from those who are present at the sitting,-a point fully proved by experience,-must be extraneous to the sitters, and that, as no active agent is visible, this intelligence must be that of some invisible being. It is, then, through repeated observation that we have arrived at the certainty that this invisible being, to which the name of "spirit" has been given, is nothing else than the soul of one who has lived in the body, one whom death has deprived of his gross, visible envelope, leaving him with an ethereal envelope invisible to us in its normal state. The existence of invisible beings once proved, their power over matter results from the very nature of their fluidic envelope; and the action of this power is intelligent, because, at death, those invisible beings only lost their body, but retained their intelligence, which is, in fact, their essence. The existence of spirits is therefore no preconceived theory, no mere hypothesis, invented to explain certain facts; it is a result of experience and of observation, and is the natural consequence of the existence of the soul: to deny their existence is to deny the soul and its attributes. If any one thinks he can give a more rational explanation of the phenomena in question, let him do so, taking care, however, to give a rational explanation of all the facts of the case ; and, when this has been done, we can discuss the merits of both sides of the question.

10. In the eyes of those who regard matter as the sole power in nature, everything which cannot be explained by the laws of matter is marvellous or supernatural; and with such, the marvellous is only another word for superstition. With such minds religion, being founded on the existence of an immaterial principle, is but a tissue of superstitions ; few dare to assert this openly, but many say it in whispers, and think they save appearances by conceding that religion is necessary for the people, and for keeping children in order. To such we would submit the following dilemma; either the religious principle is true, or it is false ; if it be true, it is true for all men, if it be false, it can no more be useful to the ignorant than to the wise.

11. Those who attack spiritism as being "marvellous," really play into the hands of the materialist, since, by denying all extra-material effects, they virtually deny the existence of the soul. Go to the bottom of their thought, examine the tendency of what they assert, and it will generally be found that they reason from materialistic principles, implied, if not openly asserted. Under cover of their pretended rationality, their denial is but the logical consequence of their premiss; they reject all that naturally follows from the soul's existence, because they do not really believe in that existence: for, not admitting the cause, how can they logically admit its effects? Hence they are fettered by a preconceived opinion which unfits them for judging soundly with respect to spiritism, since their starting-point is the negation of all that is not material. For ourselves, as we admit the consequences that flow from the existence of the soul, it follows, as a matter of course, that we have accepted the facts qualified as "marvellous ;" but it does not therefore follow that we are the champion of every dreamer, of every fancy, of all the eccentricities put forth by builders of theories. Those who could so far misunderstand us can know very little of spiritism; but our adversaries do not look at the matter so closely, and the duty of understanding what they are talking about is too often the thing they care least for. According to them, whatever is " marvellous " is absurd ; and, as spiritism is grounded on facts which appear to them to be "marvellous," they jump to the conclusion that spiritism is absurd. Regarding their verdict as being without appeal, they think they have brought out an irrefutable argument when, after having paraded the histories of the convulsionaries of Saint Medard, the fanatics of the Cevennes, and the nuns of Loudun, they point to facts of trickery which no one contests ; but are such histories the gospel of spiritism ? Have spiritists ever denied that charlatans have imitated some of the facts of spirit-manifestation from love of lucre, that some pretended manifestations have been the creation of an overexcited imagination, or that fanaticism has dealt largely in exaggeration? Spiritism is no more answerable for the extravagancies that may have been committed in its name, than is true science for the abuses of ignorant pretenders, or true religion for the excesses of the fanatic. Many critics only judge of spiritism by the fairy tales and popular legends which are, in fact, its fictions ; as well might they judge of history by historical romance.

12. According to the most elementary rules of logic, it is necessary to understand a question before discussing it for the critic's verdict is of no value unless founded on a complete knowledge of his subject ; in that case, and in that alone, his opinion, even if erroneous, may be worthy of consideration but what is it worth in a matter of which he is ignorant ? The true critic should give proof, not only of erudition, but of thorough knowledge of the subject of which he treats, of sound judgement, and unquestionable impartiality ; otherwise we might as 'veil be guided by the opinion of the first organ-grinder we meet with who should take upon himself to criticise Rossini, or that of any mere copyist who might think fit to censure Raphael.

13. Spiritism, then, does not accept all facts reputed to be marvellous or supernatural; so far from doing this, it demonstrates the impossibility of a great number of such, and the absurdity of certain beliefs which constitute, strictly speaking, " superstition." It is true that, in what it does admit, there are things which, to the incredulous, appear to belong to the domain of the marvellous, in other words, of what they regard as superstition; but, let them at least confine themselves to the discussion of these, for, in regard to the others, the spiritist has nothing to say, and the sceptic, in denouncing them to us, would be only "carrying coals to Newcastle." Those who attack us, in regard to abuses which we ourselves repudiate, prove their own ignorance of the matter in question ; and their argumentation is simply thrown away. " lout where," cry some of our opponents, " does the belief of Spiritists stop ?" Read, and mark; and you will know. No knowledge is acquired without time and study ; and spiritism, which involves the profoundest questions of philosophy and of social order, which deals at the same time with the physical man and with the moral man, is in itself a science, a philosophy, which can no more be apprehended in a few hours than any other. For those who are not content to rest on the surface, the study of such a subject is a question, not of hours, but of months and of years. Of what value, then, can be the opinion of those who arrogate to themselves the right of pronouncing judgement upon it, because they have witnessed one or two experiments, undertaken, perhaps, rather as an amusement than as a matter of serious inquiry? Such persons will doubtless affirm that they have not the leisure necessary for such a study; but, when people have not time to inform themselves correctly about any matter, they should refrain from talking about it, and especially from committing themselves to any opinion in regard to it and the higher their position in the world of science, the less excusable are they when they talk about what they do not understand.

14. We sum up our preceding remarks in the following propositions: -

1st. All spiritist-phenomena imply, as their principle, the existence of the soul, its survival of the body, and the manifestations which result therefrom.

2d. These phenomena, occurring in virtue of natural law, are neither "marvellous" nor "supernatural," in the ordinary sense of those words.

3d. Many facts are only reputed to be "supernatural" because their cause is unknown; spiritism, by assigning to them a cause, brings them within the domain of natural phenomena.

4th. Among the facts commonly called "supernatural," there are many which spiritism shows to be impossible, and which it therefore relegates into the category of superstitions.

5th. Although spiritism recognises a foundation of truth in many popular beliefs, it by no means accepts all the fantastic stories created by the imagination.

6th. To judge of spiritism by pretended facts, the reality of which it does not admit, is to give proof of ignorance, and to deprive such judgement of all weight.

7th. The explanation of the causes of facts acknowledged by spiritism, and the ascertainment of their moral consequences, constitute a new science and a new philosophy, requiring serious, persevering, and careful study.

8th. Spiritism can only be conclusively disproved by one who should have thoroughly studied it and sounded its deepest mysteries with the patient perseverance of a conscientious observer; one as well versed in every branch of the subject as the most ardent of its adherents; one acquainted with all the facts of the case, and with every argument that could be opposed to him, and which he must refute, not by denials, but by arguments still more conclusive; one, in short, who can give, of admitted facts, a more rational explanation than is given by spiritism. But such a critic has yet to be discovered.

14. We sum up our preceding remarks in the following propositions: -

1st. All spiritist-phenomena imply, as their principle, the existence of the soul, its survival of the body, and the manifestations which result therefrom.

2d. These phenomena, occurring in virtue of natural law, are neither "marvellous" nor "supernatural," in the ordinary sense of those words.

3d. Many facts are only reputed to be "supernatural" because their cause is unknown; spiritism, by assigning to them a cause, brings them within the domain of natural phenomena.

4th. Among the facts commonly called "supernatural," there are many which spiritism shows to be impossible, and which it therefore relegates into the category of superstitions.

5th. Although spiritism recognises a foundation of truth in many popular beliefs, it by no means accepts all the fantastic stories created by the imagination.

6th. To judge of spiritism by pretended facts, the reality of which it does not admit, is to give proof of ignorance, and to deprive such judgement of all weight.

7th. The explanation of the causes of facts acknowledged by spiritism, and the ascertainment of their moral consequences, constitute a new science and a new philosophy, requiring serious, persevering, and careful study.

8th. Spiritism can only be conclusively disproved by one who should have thoroughly studied it and sounded its deepest mysteries with the patient perseverance of a conscientious observer; one as well versed in every branch of the subject as the most ardent of its adherents; one acquainted with all the facts of the case, and with every argument that could be opposed to him, and which he must refute, not by denials, but by arguments still more conclusive; one, in short, who can give, of admitted facts, a more rational explanation than is given by spiritism. But such a critic has yet to be discovered.

15. We have, in the foregoing argument, pronounced the word miracle; a short observation on this subject will not be out of place in a chapter treating of the "marvellous."

The word miracle, in its primitive acceptation, and by its etymology, signifies something extraordinary, something admirable or wonderful; but this word, like many others, has lost its original meaning, and has come to be understood, in common parlance, as an ad of the Divine power, contrary to the known laws of nature. This is, in fact, its usual acceptation ; and it is no longer applied. to common things which surprise us and of which the cause is unknown, except as a metaphor. It is not our intention to examine, in this place, whether God may see fit, under certain circumstances, to act in opposition to the laws established by Himself; our object is solely to show that spirit-phenomena, extraordinary as they are, derogate in no degree from those laws, that they have no "miraculous" character, and are not even "marvellous" or "supernatural." A miracle cannot be explained ; spirit-phenomena, on the contrary, explain themselves, and in the most rational manner ; they are, therefore, not miracles, but simply effects which occur in virtue of general laws. A miracle has quite another character; it is something unusual, isolated. If a fact can be made to recur, so to say, at will, and through different people, that fact is no miracle.

Science works miracles daily in the eyes of the ignorant. In former times, any man who knew more than his neighbours passed for a sorcerer, and, as people then believed that all unusual knowledge came from the devil, they generally burned him; but now that we have become so much more civilised, we content ourselves with consigning such a one to the madhouse.

For a man who is really dead, as we remarked above, to be recalled to life by Divine intervention, would be a veritable miracle, because it would be contrary to the laws of nature. But if the man's death were only apparent, if there were still within him some remains of latent vitality, and if a physician, or a magnetiser, should intervene and restore him to life, it would be, to men of science, a natural phenomenon; but, in the eyes of the ignorant vulgar, it would pass for a miracle, and its author would either be stoned by the mob, or venerated by it, according to circumstances. If, in some rural district, a natural philosopher, with the aid of an electrical machine, should strike down a tree, as though by lightning, the new Prometheus would certainly be regarded as being armed with diabolical power (and here let us remark, in passing, that old Prometheus would seem to have got the start of Franklin); but the arresting of the movement of the sun, or rather of the earth, by Joshua, would indeed be a miracle, for we know of no magnetiser sufficiently powerful to accomplish such a prodigy. Of all the spirit phenomena one of the most extraordinary, without doubt, is that of direct writing, demonstrating, as it does, the power of the occult intelligences by whom it is effected; but it is no more miraculous than any of the other phenomena due to the action of those invisible agents, because the occult beings who people space are one of the powers of nature, and exercise an incessant action on the material world, as well as on the moral world.

Spiritism, by enlightening us in regard to this power, gives us a key to a host of things hitherto unexplained, and that are inexplicable by any other theory; things which, in the olden times, have passed for prodigies. Spiritism, like magnetism, reveals to us a law, the effects of which, if not wholly unknown, have been hitherto imperfectly understood; a law of which, while its effects were known, the world was ignorant, and the ignorance of which engendered superstition. This law being known, the marvellous disappears ; and phenomena, formerly regarded as miraculous or super natural, are brought into the category of natural things. Spiritists no more perform miracles by making a table to rap, or the so-called dead to write, than does the physician when he restores a sick man to health, or the electrician, when he produces artificial lightning. Whoever should pretend to perform miracles by the aid of spiritism would prove himself an ignoramus or a charlatan by the mere fact of such a pretension.

16. Spirit-phenomena, like magnetic phenomena, before their cause is known, may well pass for prodigies ; and those who, imagining themselves to have a monopoly of reason and common sense, refuse to admit the possibility of anything they do not understand, have naturally made these reputed prodigies the object of their raillery. And since religion asserts various facts of a similar character, those who thus scoff at the one, not unfrequently disbelieve the other. But spiritism, giving a rational explanation of many of the facts formerly held by science to be impossible, comes to the aid of religion, by proving the possibility or certain occurrences which are not the less extraordinary for not being miraculous, and in regard to which we see that God is not less great, nor less powerful, for not having violated His own laws. What discussions have been excited by the levitations of St Cupertin! Yet the suspension in the air of heavy bodies is a fact explained by spirit-laws; and Mr Home and other mediums known to us have frequently repeated the phenomenon manifested by St Cupertin. This phenomenon, therefore, is now included within the order of natural occurrences.

17. Among the facts of spiritism, we must give a prominent place to apparitions, because they are of such frequent occurrence. That of La Salette, which sets the clergy themselves at loggerheads, is no new thing for us. We cannot affirm that the fact asserted really took place, because we have no sufficient proof of its having done so; but we regard it as possible, because thousands of recent facts of a similar character are known to us, and because we can perfectly explain how such a phenomenon might take place. Let the reader only refer to the theory that we give, further on, concerning apparitions, and he will see that the phenomenon referred to is as simple and as probable as are a great number of other physical phenomena which are only regarded as prodigies because no key has yet been found to them. The identity of the personage said to have been seen at La Salette is another question; for that identity is by no means proved. We simply aver that such an apparition may have presented itself; more than this we are not competent to allege, and we leave every one free to form his own judgement. Spiritism has not to occupy itself with the matter. All we say is, that tile facts of spiritism reveal to us new laws, and give us the key to a multitude of things which used to be considered supernatural; and that, as many things, which used to pass for miraculous, find a logical solution in spiritism, we need be in no haste to deny what we do not understand.

Spirit-phenomena are sometimes contested because they appear to contradict known laws, and people therefore cannot see how they are to be accounted for. Give them a rational explanation of these things, and their doubt ceases. Explanation is the true means of conviction; and we constantly see those who have never witnessed any spirit-phenomena as fully convinced of the reality of those phenomena as we are ourselves, because they have read, and have comprehended their possibility. Were we to believe nothing that we had not beheld with our own eyes, the sum of our convictions would be reduced to a minimum.

18. A very natural and praiseworthy desire of all spiritists, a desire which cannot be too much encouraged, is to make proselytes. It is with a view to facilitate their task, that we propose here to suggest to them the surest method, in our opinion, of attaining this end, and of sparing themselves the labour of making efforts that may prove of no avail.

We have already said that spiritism is a new science, a new philosophy; he who wishes to understand it should therefore, as the first condition of doing so, lay himself out for serious work, with the full persuasion that this science, like every other, is not to be attained by making a play of it. Spiritism, as we have said, touches on every question that interests humanity; its field is immense, and it is especially in the vastness and importance of its consequences that the experimenter will find this to be true. A belief in spirits is undoubtedly its basis; but this belief no more suffices to make an enlightened spiritist, than the belief in God suffices to make a theologian. Thus, let us see what might be the most suitable way to proceed in its teaching in order to most effectively bring about conviction.

Adherents need not be frightened by the word "teaching"; it is not solely the product of the lecture stand or podium, but it also occurs in simple conversation. Every person who tries to persuade another by means of explanations or experiences teaches. What we want is for the teaching effort to produce results, and that is why we believe our task should be that of providing a few words of advice that may be equally beneficial to those who want to learn by themselves. They will find the means herein to most surely and quickly reach their goal.

19. It is generally supposed that, in order to convince, it is sufficient to demonstrate facts. Such would indeed appear to be the most logical method; nevertheless, experience shows us that it is not always the best, for one often meets with persons whom facts the most irrefragable do not convince in the slightest degree. The reason of this failure we shall now try to make apparent.

In spiritism, the question of spirit-communications is secondary and consequential; it is not the starting-point. Spirits being nothing else than the souls of men, the proper ground for argument is the existence of the soul. But how can we get the materialist to admit that beings exist outside the material world, when he believes that he himself is nothing but matter? How can he believe in spirits outside himself, when he does not believe that he has a spirit within himself? In vain will you urge the most conclusive arguments on such a one ; he will contest them all, because he does not admit the principle which is their basis. All methodical teaching should proceed from the known to the unknown; what the materialist knows about, is matter; take your stand, then, on matter, and endeavour, above all things, while bringing his mind on to your standpoint, to convince him that there is in himself something beyond the laws of matter; in a word, before trying to make him a spiritist try to make him a spiritualist;* but, for that purpose, you must appeal to quite a different order of facts, and adduce arguments of a very different character. To talk to a man of spirits, before he is con- vinced that he has a soul, is to begin where you should end ; for he cannot admit the consequence, if he do not admit the premiss. You should, before undertaking to convince the incredulous, even by facts, make sure of their Opinion respecting the soul, that is to say, ascertain whether they believe in its existence, in its survival of the body, in its individuality after death; if their answer be negative, to speak of spirits would be trouble thrown away. This is the rule; we do not say there are no exceptions to it, but, in the exceptional cases, there is probably some other cause which renders your interlocutor less recalcitrant.

20. We must especially distinguish two classes among the materialists. In the first class we may place those who are so theoretically. With these, it is not doubt, but negation, absolute, and rational from their point of view; in their eyes, man is only a machine, which goes as long as it is wound up, but of which the spring wears out; a being of which, after death, nothing remains but the carcase. The number of such thinkers being happily very limited, it seems hardly necessary to insist upon the deplorable effects which the generalisation of such a doctrine would exert on social order; we have been sufficiently explicit in regard to this point in The Spirits' Book (147 and Conclusion, III.)

In saying that the incredulous cease to doubt when met by a rational explanation, we must except those ultramaterialists who deny all power and intelligence outside of matter; pride renders the majority of these obstinate, and they persist in their denials from personal vanity; they resist all proofs, because they do not wish to have to change an Opinion expressed by them. With such persons you can do nothing, not even when they feign sincerity, and say: "Let me see, and I will believe." Others, more frank, say plainly: "If I saw, I should not believe."

21. The second class of materialists, and by far the most numerous (for materialism is a sentiment contrary to nature), comprehends those who are such through indifference, and, so to say, for want of something better; they are not materialists from conviction, and they would rejoice to be able to believe, for their state of uncertainty is a torment to them. In such men, there is a vague aspiration after the future, but this future has been represented to them under aspects that their reason could not accept; hence their doubt1 and, as the consequence of their doubt, their unbelief. With such

persons, incredulity is not theoretic; present to them a theory which is rational, and they will accept it gladly; such men can understand us, for they are nearer to us than they think. With the first class, speak not of revelation, of angels, or of "paradise," for they would not understand you, but, placing yourself on their own ground, prove to them, first of all, that the laws of physics are not able to explain everything; the rest will come in due time. It is altogether different with the incredulity which is not a foregone conclusion; in such cases, belief is not absolutely null, there is a latent germ, stifled by creeds, but which a ray of light may vivify; such doubters are like a blind man whose eyes you may open, and who will rejoice to behold the day, or like a ship wrecked mariner, who will seize the plank of safety you hold out to him.

22. Besides the materialists, properly so called, there is a third class of the incredulous, who, though spiritualists, at least in name, are none the less troublesome to deal with on that account; they are the incredulous through ill-will. They find it unpleasant to believe, because it would trouble their enjoyment of material pleasures; they fear to see in spiritism the doom of their ambition, of their selfishness, of the human vanities which are their delight; they shut their eyes, that they may not see, and stop their ears, that they may not hear. We can only pity them.

23. A fourth category may be called the incredulous through interest or dishonesty. They know well what spiritism really is, but they outwardly condemn it from motives of personal interest. Of these, there is nothing to be said, as, with them, there is nothing to be done. If the thorough materialist deceives himself, he has at any rate the excuse of sincerity, and may be brought round by showing him his error; with the others, it is a resolution against which all argument fails. Time will open their eyes and show them, perhaps to their cost, where their interest really lay ; for, as they cannot hinder the current of truth, they will, at length, be swept away by the torrent, together with the artificial interests which they desired to secure.

24. Besides these different categories of opponents, there is an infinity of shades, among which we may enumerate those who are incredulous from cowardice, and to whom courage will come when they see that others do not injure themselves by avowing their belief; the incredulous from religious scruples, who will learn, through enlightened study, that spiritism rests upon the fundamental bases of religion, that it respects all beliefs, and that one of its effects is to produce religious sentiments where they did not formerly exist and to fortify them where they were formerly wavering; the incredulous from pride, from a spirit of contradiction, from carelessness, from levity, etc., etc.

25. We cannot omit one other class which we will call the incredulous from disappointment. This class comprehends those who have passed from an exaggerated confidence to incredulity, because their expectations have been deceived; discouraged in consequence, they have abandoned the whole thing, and cast it altogether aside. They are like people who deny that probity exists, because they have been taken in. This, also, is the result of an imperfect knowledge of spiritism. When a person is hoaxed by spirits, it is generally because he has asked them something they could not, or might not, tell; or because he was not sufficiently enlightened on the subject to discern truth from imposture. Many people, it is to be remarked, see in spiritism only a new mode of divination; they fancy that spirits may be made to tell their fortunes, and, accordingly, flippant and mocking spirits amuse themselves at their expense, preparing for them mystifications and disappointments to which serious and prudent persons would not have laid themselves open.

26. A very numerous class, perhaps the most numerous of all, is one which we cannot place under the head of opponents, viz., those who are undecided. These are generally spiritualists, in principle; with the greater number of them there is a vague intuition of spiritist ideas, and an aspiration after something which they cannot define. Such persons only require methodical instruction spiritism is, for these, like a sunrise; it is the brightness of day which dissipates the mists of night; they hail it with eagerness, because it delivers them from the agony of uncertainty.

27. If from these, we turn to consider the different categories of believers, we remark those who are spiritists without being aware of it; they are, properly speaking, a variety of the preceding class. Without ever having heard of the spiritist theory, they have an innate sentiment of the grand principles which it embraces; and this sentiment is found reflected, in certain passages of their writings or their words, so clearly that they might almost be supposed to be completely initiated. We find numerous examples of this class among writers, both sacred and profane; among poets, orators, moralists, and philosophers, both ancient and modern.

28. Among those whom direct study has convinced, we may distinguish: -

1st. Those who believe purely and simply in the manifestations. For these, spiritism is a simple science of observation, a series of facts more or less curious; they may be called experimental Spiritists.

2nd. Those who see in spiritism something more than its peculiar phenomena, and perceive its philosophical bearing; they admire its morality, but do not practise it, and its influence on their character is slight or null; they change none of their habits, and do not deprive themselves of a single enjoyment; the covetous man remains sordid, the proud man remains full of himself, the envious and the jealous remain the same. For them, Christian charity is only a beautiful ideal; they are inconsistent spiritists.

3rd. Those who are not content with admiring the morality of spiritist doctrine, but who accept it practically, with all its consequences. Convinced that terrestrial life is only a brief trial, they strive to profit by its passing moments, and to advance, on the road of progress by which alone they can reach a higher degree in the hierarchy of the world of spirits, through activity in doing good, and in repressing their evil tendencies. Intercourse with such is always safe, for their convictions preserve them from all thought of evil, and charity is in all things their rule of conduct. They may be classed as true spiritists, or better yet, as Christian spiritists.

4th. Lastly, there are the excited spiritists. The human race would be perfect, if it took tip only the right side of a thing. Exaggeration is always hurtful; in Spiritism, it engenders a too blind confidence in everything that proceeds from the invisible world ; a confidence which sometimes becomes puerile, causing people to accept, too easily, and unreasoningly, what reflection and examination would have shown them to be absurd or impossible. Unfortunately, enthusiasm finds it hard to reflect, and is apt to get dazed. Such adherents are more hurtful than useful to the cause of spiritism ; they are unfit to convince, because their judgement is distrusted ; they become the easy dupes, either of spirits who hoax them, or of men who practise on their credulity. If they alone had to suffer the consequences of their blindness, the latter would be less regrettable ; but, unhappily, such persons unintentionally put arms into the hands of the incredulous, more desirous of opportunities for railing than of conviction, and prompt to impute, to all, the absurdities of the few.

29. The methods for convincing vary according to the individuals to be acted on; for what persuades one does not touch another. One man is convinced by physical manifestations, another by intelligent communications, but the greater number, by reasoning. It may even be said that, for most of those who are not previously prepared by reasoning, physical phenomena have but little weight. The more extraordinary these phenomena are, and the more they diverge from ordinary experience, the more opposition do they encounter; and this, for the very simple reason, that we are naturally prone to doubt whatever has not a rational sanction; each man regarding such a matter from his Own point of view, and interpreting it in his own way. Thus the materialist attributes such phenomena to some purely physical action, or to trickery; the ignorant and superstitious attribute them to some diabolical or supernatural agency; while a preliminary explanation has the effect of disarming prejudice, and of showing, if not their reality, at least, their possibility. Those, who begin by seeking for explanation, comprehend before they have seen ; for them, when they have acquired the certainty that the phenomena are possible, the conviction of their reality is easily arrived at.

30. Is there any use in trying to convince an obstinate unbeliever? We have said that this depends upon the cause and the nature of his incredulity ; it often happens that the persistence with which persons attempt to convert an unbeliever only serves to puff him up with an exaggerated sense of his importance, and thus renders him all the more obstinate. If a man cannot be convinced either by reasoning or by facts, it is evident that he has still to undergo the affliction of incredulity; we must leave to Providence the care of bringing him into more favourable circumstances. There are too many people ready for the light, for us to lose time Over those who only desire to shut it out. Make your advances, then, rather to those who are favourably inclined, of whom the number is greater than is generally supposed. Address yourselves to these; for their example will accomplish more than words. The true spiritist will never fail to be doing good ; his delight is to give consolation, to calm despair, and to forward the work of moral re- formation. Therein lies his mission ; therein will he find his true joy. Spiritism is in the air ; it scatters benefits by its very nature, because it renders happy those who profess it. When its obstinate adversaries feel its influence around them in the homes of their friends, they will comprehend their own isolation, and will be forced into silence or acceptance.

31. To proceed in the study of spiritism as is done in the other sciences, it would be necessary to pass experimentally through the whole series of spirit-phenomena, beginning with the simplest, to arrive in succession at the more complicated ; but this cannot be done, because it would be impossible to go through a regular course of experimentation, in spiritism, as we do in physics or chemistry. In the natural sciences, we operate on brute matter, manipulating it at will, and with almost a certainty of producing a given effect; in spiritism, on the contrary, we have to deal with intelligences who have their liberty, and who constantly prove to us that they are not subject to our commands. It is consequently necessary to await the occurrence of the phenomena, holding ourselves in readiness to observe them as they occur; and we therefore assert that whoever should dare to assert that he can obtain any given phenomena at his pleasure can be only an ignoramus or an impostor: for these phenomena, being independent of our will, may fail to be manifested when they are wanted, or may present themselves under quite a different aspect from that which we may desire. Let us add, that, in order to obtain them, we must have the co-operation of persons endowed with special faculties, and that these faculties are infinitely varied, according to the aptitude of each individual; and, as the same medium rarely possesses all these faculties, a new difficulty is thus created, since, in order to go through such a course of experimental spiritism, we should require to have always at hand a complete assortment of mediums, which is evidently impossible.

The way to obviate this inconvenience is very simple, viz., to commence with the theory. In this way, all the phenomena are passed in review and explained, the inquirer gets at the gist of the matter, and understands the possibilities of the case and the conditions under which the phenomena may occur, as well as the obstacles that may be met with. Thus, whatever may occur will find him prepared, and nothing can take him by surprise. This plan offers yet another advantage, inasmuch as it spares the practical investigator a vast number of disappointments because, being forewarned of difficulties, he is able to keep on his guard, and to avoid having to gain experience at his own expense.

It would be difficult for us to compute the number of those who have come to us since we have been occupied with spiritism ; and how many of these have we seen, who have remained indifferent or incredulous in presence of the most evident facts, and who have only been convinced by rational explanation ; how many others who had been predisposed to conviction by reasoning; how many, in fine, who were already persuaded of the truth of spiritism, though they had seen nothing, because they had read and had understood the rationale of the matter! We therefore say, from our own experience, that the best method of acquiring a knowledge of spiritism is to bring reasoning to bear on the subject, first of all and afterwards to confirm reasoning by experiment.

32. The preliminary study of the theory has a further advantage in that it immediately shows the grandeur of this science's purpose and scope. People who begin by seeing a table turn or strike are more inclined to mockery because they hardly imagine that from a table can arise a doctrine meant to regenerate humanity. We have always noticed that those who believe before they have seen, but because they have read and comprehended, far from being superficial, are on the contrary the most thoughtful; being more attached to the substance than to the form, they see the philosophical part as the fundamental, and the phenomena per se are the accessory. They have said that even if there were no phenomena, there would still be a philosophy that alone solves the problems that until now have been unsolvable; the only one that gives the most rational theory of man's past and future, and they prefer a doctrine that explains matters to those that do not explain or that explain badly. Whoever thinks about it understands very well that the manifestations could be disregarded, and the doctrine would still subsist. The manifestations corroborate and confirm the doctrine but are not its essential foundation. The serious observer does not reject them; on the contrary, he waits for favorable circumstances that will allow him to witness them. The proof of what we are saying is that before hearing about the manifestations, many people had the intuition of this doctrine which only embodied their ideas in a coherent whole.

33. It would not, however, be strictly correct to assert that those who commence by the study of the spiritist theory are without the corroboration of facts. On the contrary, they have an abundance of facts confirmatory of this theory, in the numerous cases of Spontaneous manifestation, concerning which we shall speak in succeeding chapters; a class of facts of which there are few persons who have not had some cognisance in their own experience, although they may have paid but little attention to them. Facts of this kind have great weight when supported by unexceptionable testimony, because, in such cases, there can be no suspicion of preparation or collusion. Even if the spiritist phenomena did not exist, the spontaneous phenomena would none the less be facts; and if the only result of the spiritist theory were to explain as it does the spontaneous phenomena that have occurred in all ages, its value would evidently be very great.

34. The reader, however, would greatly mistake our views if he supposed that we would counsel him to neglect the modern manifestations, for it is through them that we have been led to the theory in question. It is true that we have had to devote ourselves assiduously, during several years, to collating the results of innumerable observations, in working out this theory to its completion; but, inasmuch as these manifestations have served us, and serve us daily, for the elucidation of the views we have arrived at, it would be impossible for us to underrate their importance, especially in writing a book with the object of making them known. What we would say is, that, unless we reason upon them, the phenomena themselves do not suffice to determine conviction; that a preliminary explanation, by disarming prejudices, and by showing that there is nothing in those phenomena contrary to reason, paves the way for the admission of their reality. This is so true, that, of ten persons new to the subject who may assist at an experimental "séance," however satisfactory it may be in the eyes of those who are convinced already, nine of them will leave the room without being convinced, and some of them even more incredulous than they were before, because the experiment has not come up to their expectations. Quite otherwise will it be with those who are able to estimate correctly what they see, thanks to a theoretic knowledge of the subject, previously obtained. For these, the "séance" is a means to an end, and nothing takes them by surprise, not even failure, because they know the conditions under which the phenomena occur, and that it is useless to ask for what cannot be had. Knowledge gained in advance of facts puts us in a position to estimate aright even the anomalies presented by them, and to seize a multitude of details and shades, often of the most delicate nature, which for us are so many sources of conviction, but which would not be appreciated, nor even noted, by the uninstructed observer. For these reasons we admit to our experimental "séances" only those who have sufficient preparatory knowledge to understand what may occur in them; so fully persuaded are we that any others would only lose their time, and make us lose ours.

35. To those who would desire to acquire the pre liminary knowledge by reading our works, we would advise the following order:

— First. What is Spiritism ? This tract, of a hun dred pages only, is a summary exposition of the prin ciples of the spirit doctrine, a general glance, which permits us to embrace the whole in a brief outline. In a few words we see the end, and can judge of its range. Above all, here may be found answers to the principal questions, or objections, which novices are disposed to make.

This first, which calls for little time, is an introduc tion which facilitates a more profound study.

Second. The Book on Spirits. It contains the doctrine complete, dictated by the spirits themselves, with all its philosophy, and all its moral consequences ; it is the destiny of man unvailed, the initiation into the nature of spirits, and into the mysteries of the life beyond the grave. In reading this it will be seen that Spiritism has a serious aim, and is not a frivolous pastime.

Third. The Book on Mediums, intended to direct in the practice of manifestations, by the knowledge of the proper means of communicating with spirits ; it is a guide either for mediums or invocators, and is the complement of the Book on Spirits.

Fourth. The Spirit Reviewed. This is a varied col lection of facts, of theoretic explanations and detached fragments, which complete what is said in the two preceding works, and of which it is in some sort the application. It may be read at the same time, but will be more profitable and more intelligible, particularly after the Book on Spirits.

36. When the strange phenomena of spiritism were first produced, or, to speak more correctly, when they began to be renewed in these latter days, the first sentiment they excited was doubt in regard to their reality, and, still more so, in regard to their cause. Since their reality has been proved by unexceptionable testimony and by experiments that any One may try for himself; each observer interprets them in his own way, in accordance with his own ideas, beliefs, or prejudices ; hence have arisen various theories, which a comparative observation will enable us to estimate at their true value.

The adversaries of spiritism have imagined that, in this divergence of Opinion, they find an argument against it. They say : "The spiritists themselves are at variance !" This is but a poor argument, for every new science is necessarily uncertain, until the facts which will settle a question have been brought together and arranged in their proper order. It is only in proportion as accumulated facts explain one another, that premature conclusions are got rid of and unity is established, at least in regard to fundamental points, if not in every detail. Spiritism could not escape the common law, and, from its very nature, was especially liable to give rise to a diversity of interpretations. But even in this respect, we can confidently assert that it has proceeded faster than any of the other sciences, its elders, in all of which we find that opposite opinions are held by minds of the highest order.

37. In enumerating the theories hostile to spiritism, we will begin with those that may be called theories of negation; but, as we have discussed these theories in the Introduction to The Spirits' Book and in the Conclusion of that work, as also in our short summary entitled What is Spiritism? we shall, in this place, merely recapitulate, in a few words, the most important of them.

Spirit-phenomena are of two sorts, viz.: the physical, and the intelligent. Those who do not admit the existence of spirits, because they admit of nothing outside of matter, naturally deny the indications of intelligence in the phenomena referred to. As regards the physical effects, they comment upon these from their own stand-point; and their arguments may be summed up under the four following heads: -

38. System of Charlatanism. Among our antago nists many attribute these effects to fraud, because some of them have been imitated. This supposition would transform all spiritists into dupes, all mediums into cheats, without regard to the position, the charac ter, knowledge, and reputation of the persons. If this deserved an answer, we might say that certain phe nomena of physics have also been imitated by jugglers, and that it proves nothing against the real science. Besides, there are persons whose characters are beyond all suspicion of fraud, and one must be wanting in every vestige of good breeding and urbanity to dare to say to them that they are the accomplices of char latanism. In a very respectable parlor, a gentleman, otherwise well bred, having permitted himself to make a reflection of this nature, the lady of the house said to him, " Since you are not content, sir, your money will be returned to you at the door," and, with a ges ture, made him understand what he would better do. Is that to say that there are no abuses in it ? To think that we must admit men to be perfect.

Everything is abused, even the most sacred things ; why, then, should not Spiritism be abused ? But the bad use that may be made of a thing should cause no prejudice against the thing itself; the only way by which we can judge of men's sincerity is by the mo tives from which they act. Where there is no specula tion, charlatanism can find no place.

39. Theory of weak-mindedness. Some of our opponents put aside all suspicion of trickery, but assert that those who are not deceivers are themselves deceived; which is only a more civil way of Saying that we are simpletons. When unbelievers are less choice in their forms of expression, they say plainly that those who believe in spiritism are mad thus assuming to themselves the exclusive possession of mental soundness. This charge of insanity is the grand argument of those who can find no good reason for their opposition. But the frequency of this charge has made it so ridiculous that we need not waste our time in refuting it. Spiritists, moreover, care but little for the attacks of their adversaries. They take their lot bravely, consoling themselves with the knowledge that plenty of people, of incon- testable merit, are their companions in misfortune. It must really be admitted that their madness, if such it be, is a madness of a very singular character, for it lays hold, most often, of the enlightened classes, among which spiritism counts, at the present period, the immense majority of its adherents. If among the number, a few eccentric ones are to be found, such exceptions prove no more against spiritism than religious madness proves against religion, than music-madness proves against music, or than the fact that men have lost their wits in the study of mathematics proves against the truth of that great science. All ideas have had their fanatics; and that judgement must be obtuse indeed which confounds the exaggeration of a thing with the thing itself. For a more ample treatment of this subject, we refer the reader to our pamphlet What is Spiritism? and to The Spirits' Book (Introduction § XV.).

40. Theory of hallucination. Another opinion, less offensive, inasmuch as it bears on its surface a colour of scientific discrimination, attributes these phenomena to illusion of the senses. Those who hold it say: "The observer may be a very respectable person; but he thinks he sees what he does not see. When he sees a table rise up and remain in the air, without anything to rest upon, the table does not really move at all; he sees it in the air by a sort of mirage, or by some effect of refraction, like that by which we see a star, or an object in the water, Out of its true position." Such an illusion would be possible in point of fact, but witnesses of these phenomena are able to prove their objective nature, by passing under the suspended table, which would be difficult, if it had not quitted the floor. On the other hand, it often happens that the table is broken in its fall to the floor; can such a breakage be the effect of an optical illusion? A well-known physiological cause may undoubtedly make us believe that we see a thing turn which does not move; or a man attacked with vertigo may fancy himself to turn when he is stationary; but when several persons are witnesses to the same fact, can it be alleged that all such persons are the victims of illusion ?

41. Theory of the cracking-muscle. If the theory of illusion is inapplicable in regard to the evidence of sight, when several persons see the same thing, it is equally inapplicable in regard to that of hearing, when the same sounds are heard by a whole assembly; for, under such circumstances, it is evidently impossible to attribute them to a deception of the senses. All idea of illusion must therefore be regarded as exploded ; while, on the other hand, observation has proved that these. occurrences are not due to any fortuitous or physical cause.

It is true that a learned surgeon * has declared that the "spirit-rap" is produced by voluntary or involuntary contractions of the short tendon of the muscle of the instep. He enters into elaborate anatomical details, to show the way in which the mechanism of this tendon is made to produce those raps, to imitate the beating of a drum, and even to reproduce the rhythm of well-known tunes; from all of which he deduces the conclusion that people who believe they hear raps in a table are dupes, either of a mystification or of a delusion. Unfortunately for the author of this pretended discovery, his theory is far from being able to explain all the facts of the case. It is to be remarked, in the first place, that the persons who rejoice in the singular faculty of cracking at pleasure the short muscle of their instep, or any other muscle, and of playing tunes by this means, are exceedingly rare; while the faculty of obtaining raps in a table is a very common one, and those who possess it do not usually possess the muscular gift in question. In the second place, the learned surgeon has forgotten to explain how this muscle can be made to crack by a person who does not move. and how muscle-cracking, by one who is isolated from the table, can produce in it vibrations that are as sensible to the touch as to the ear; how the sounds thus produced can be repeated at the will of the company, on different parts of the table, on the other furniture, against the walls, the ceiling, etc. ; how, in fine, the action of that muscle can be extended to a table that is not touched, and make it move. But this pretended explanation, even if it explained the phenomena of the rappings, could not explain any of the other modes of communication. We therefore conclude that the learned gentleman has proclaimed a verdict without having examined the matter in dispute, and must be allowed to regret that scientific men should be in a hurry to give, in regard to what they do not understand, explanations disproved by the facts of the Case; whereas they, of all men, should be the most circumspect in laying down the law in regard to new subjects, because their knowledge has pushed back, for them, the barriers which separate the known and the unknown.



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* M. Jobert (de Lamballe). In strict justice it should be said that this discovery is due to M. Schiff; but to the great surgeon belongs the honour of bringing it, with its consequences, before the Academy of Medicine, for the purpose of felling all "spirit-rappers" with this terrible cudgel. Vide, for details of the onslaught alluded to, the Revue Spirite, for June 1859.

42. Theory of physical causes. We now emerge from the sphere of absolute negation. The reality of the phenomena being admitted, the first thought which naturally suggested itself, to those who recognised them as real, was to attribute them to magnetism, to electricity, or to some sort of fluidic action; in a word, to some purely physical cause. In this there was nothing irrational; and that explanation would have been generally adopted, if the phenomena had been limited to purely mechanical effects. A circumstance which even seemed to corroborate this view was the fact, that, in certain cases, the power increased in proportion to the number of the sitters ; each person might thus be considered as constituting one of the elements of a human electric battery. As previously remarked, the characteristic of a true theory is its capability of accounting for all the facts to which it refers ; if contradicted by a single fact, the theory is seen to be erroneous or incomplete and this is just the case with the theory now cited. The phenomena observed were found to give signs of intelligence, by conforming to the will of the sitters and responding to their thought; thus proving that they proceeded from the action of an intelligent cause. This point ascertained, the phe- nomena could no longer be regarded as merely physical, or as being due to the action of a purely physical cause. The theory of the exclusive action of a physical agent as their source was thenceforth necessarily abandoned, and is no longer upheld except by people who argue à priori, and without having investigated. The chief point, therefore, is to obtain proof of intelligence in the phenomena we are about to consider; and this proof will certainly be obtained by all who take the pains to investigate for themselves.

43. Theory of reflexion. Proofs of intelligence being recognised in the phenomena, there remained the necessity of ascertaining the source of this intelligence. Some thought it might be that of the medium, or of those present, reflecting itself, like the light, or like sonorous vibrations. The suggestion was plausible; experience alone could decide its value. And here let us remark that this theory is anti-materialistic; for if the intelligence of those present could thus reproduce itself, it must be admitted that there is in man a principle distinct from his organism.

If the thought expressed in the communications thus made had been always that of the persons present, the theory of reflexion would have been confirmed; but, even in that case, would riot such phenomena have been of the deepest interest? Would not thought, exerting a reflex action on an inert body, and translating itself into sounds and movements, be something Very remarkable? something worthy to excite the curiosity of scientific men? Why has such a subject been disdained by those who wear themselves out in searching after the properties of a nervous fibre?

Experience alone could show whether the theory of reflexion was right or wrong; and experience has shown it to be wrong, for experience proves, by the most positive facts, that the thought expressed may be not only alien to that of the persons present but in opposition to it, contradicting their preconceived ideas, and disappointing their expectation. When he who thinks white gets black for an answer, it is difficult for him to believe that the answer comes from himself. A great point is often made, by opponents, of the similarity sometimes observable between the thought expressed and that of the persons in the circle; but what does this prove, if not that those present may think like the intelligence which communicates with them? It was never asserted that they are always of an opposite opinion. When, in conversation, your interlocutor expresses a thought analogous to your own, do you say that the thought comes from you? How, again, can reflexion of thought explain the production of writing by persons who do not know how to write? replies of the widest philosophical scope obtained through illiterate persons? answers given to questions propounded mentally, or spoken in a language unknown to the medium? and a thousand other facts, leaving no doubt as to the independence of the intelligence which manifests itself? The theory of reflexion can only be held by those whose observation is of the most superficial and limited character.

If the presence of an outside intelligence is morally proved by the nature of the answers given, it is physically proved by the fact of direct writing ; that is to Say, writing produced spontaneously, without pen or pencil, without contact, and in spite of all the precautions taken to render trickery impossible. The intelligent character of such a phenomenon being undeniable, that phenomenon must be due to something else than fluidic action; and the spontaneousness of the thought expressed, often disappointing our expectation and wandering away from the questions presented, renders it impossible for us to attribute its manifestation to any reflex action on the part of the persons present.

The theory of reflexion is particularly impolite in certain cases; as when, at a party of honourably-minded persons, communications are unexpectedly produced of a coarse, frivolous, or otherwise objectionable character. It would be paying a very poor compliment to such persons, to assert that such communications come from them; and it is probable that, in such a case, each of them would promptly repudiate the implication. (See The Spirits' Book, Introduction § XVI.)

44. System of the Collective Soul. This is a variation of the preceding. According to this system, the soul alone of the medium is manifested ; . but it is identified with that of several others living, either present or absent, and forms a collective whole, unit ing the aptitude, intelligence, and knowledge of each. Though the tract in which this theory is put forth be entitled the light *, it seems to us to be of a very obscure style. We confess to have hardly compre hended it, and speak of it only from memory. It is, besides, like many others, an individual opinion, which has made few proselytes. The name Emah Tirpse is that taken by the author to designate the collective being he represents. He takes for motto, There is nothing hidden that shall Hot be known. This propo sition is evidently false, for there are many things that man cannot and ought not to know : it would be very presumptuous in him to pretend to penetrate into the secrets of God.

* This theory, since known as that of "unconscious cerebration", was first broached in a pamphlet entitled, Communion. Light of the Spirits . By EMA TIRPSE,Å a collective soul writing through the medium of a planchette. Devroye. Brussels. 1858.

45. Somnambulic System. This system has had more partisans, and even yet counts some. Like the preceding it admits that all the intelligent communica tions have their source in the soul or spirit of the me dium ; but in order to explain his aptitude to treat of subjects beyond his knowledge, instead of supposing a multiple soul, it attributes his power to a temporary excitement of the mental faculties, to a kind of. som nambulistic or ecstatic state, which exalts and devel ops his intelligence. It cannot be denied that some cases are influenced by this cause ; but after having seen a great number of mediums, any one will be con vinced that it will not solve all the facts, and that it forms the exception, and not the rule. It might be thought so if the medium had always the air of an inspired or ecstatic person —an appearance that he certainly could always simulate, if he wished to act a part ; but how believe in inspiration, when the medium writes like a machine, without having the least con sciousness of what he is writing, without the least emotion, without thinking of what he is doing, laugh ing or talking of one thing and another. Excite ment may be imagined in the case of ideas, but it is not easy to understand how it can make a person write who does not know how to write, and still less when the communications are transmitted by rappings, or by the aid of a planchette or a basket. We shall see, at the end of this work, the part we must assign to the influence of the medium's ideas ; but the cases in which a foreign intelligence is revealed by incontesta ble signs, are so numerous and so evident, that they can leave no doubt in this respect. The defect of the greater number of the theories broached by spiritists is the drawing of general conclusions from isolated cases.

46. Pessimist theory. Here we enter upon a new order of ideas. The intervention of an extraneous intelligence having been proved, the easiest method for learning the nature of this intelligence would undoubtedly have been to ask it what it was.* But some persons, not considering such a method of proceeding as offering a sufficient guarantee of the truthfulness of the reply, preferred to set the whole down to the devil; only the devil, or demons, according to their ideas, having the power of communicating with mankind. Although this theory has but few partisans now-a-days, it did, nevertheless, for a short time, obtain a certain amount of credit, from the character of those who advocated it. It must, however, be borne in mind that the partisans of the demoniac theory ought not to be ranged among the adversaries of Spiritism, but quite the contrary. Whether the beings who make themselves known to us are demons or angels, they are extra-human beings; therefore, the admission of the possibility of demoniacal manifestations is a virtual admission of the possibility of communicating with the invisible world, or, at least, with a part of that world.

The theory of the exclusive communication of demons, however irrational, was evidently not incredible so long as spirits were looked upon as created beings, beyond the pale of humanity; but since it has been known that spirits are neither more nor less than the souls of deceased men and women, that theory has lost credit. The result of such an explanation came to this, viz., that all souls are demons, though they should be those of a father, a son, or a friend, and that we, too, on dying, shall also become demons, which is neither flattering nor consoling; nor would it be easy to persuade a mother that the cherished child whom she has lost, and who comes after death to proffer tokens of its identity and affection, is a tool of Satan. It is true that, among spirits, there are some who are no better than what are called demons, but the reason of this is very simple, viz., that there are in this world some very bad men, and that death does not change these into good spirits all at once. The gist of the question under con- sideration is this -Are bad spirits the only ones able to communicate with us? To those who would answer this query in the affirmative, we beg to address the following questions : -

1st. Are there good and evil Spirits?

2d. Is God more powerful than bad spirits, or than "demons," if this be your mode of expression?

3d. If we affirm that the bad spirits alone communicate, we say, in other words, that good spirits cannot do so; if this be so, it must be so by the will of God, or contrary to that will. If it be contrary to God's will, it proves that bad spirits are more powerful than God; if it be by God's will, why, in His goodness, does He not permit good spirits to counterbalance the influence of the others?

4th. What proof have you of the impotence of good spirits in this respect?

5th. When reference is made to the wisdom of some of the communications, you reply that the devil assumes all sorts of masks, in order to deceive. We know by experience that there are hypocritical spirits, whose language wears a false varnish of excellence; but do you admit that ignorance can counterfeit knowledge, or an evil nature counterfeit virtue, without letting out something that betrays the fraud?

6th. If the devil alone has the power of communicating, he being the enemy of God and men, how is it that he advises us to pray to God, to submit ourselves to His will, to bear without murmuring the tribulations of life, to desire neither honours nor riches, to practise charity and all the maxims of Christ; in a word, to do all we possibly can to destroy the devil's empire? If it be the devil who gives such counsels, it must be admitted, that, far from being so cunning as he is represented to be, he must be particularly short-sighted, thus to furnish arms against himself. *

7th. If spirits communicate with us, it must be by the permission of God; and when we find that there are both bad and good communications, is it not more reasonable to suppose that God permits the one in order to try us, and the other, in order to counsel us for our good?

8th. What would you think of a father who should leave his child at the mercy of pernicious examples and evil counsels, and who should prevent him from holding inter- course with persons who might turn him from evil? Can you believe that God would do what no good father, what no good man, would do?

9th. All religions recognise, as authentic, certain manifestations of saints, angels, etc., by apparitions, visions, and oral communications. Is not this recognition contradictory to the doctrine of the exclusive communication of demons?

We believe that some persons have held this theory in all honesty; but we also think that others have upheld it in order to dissuade people from the study of spiritism, because of the evil communications to which we are exposed. By saying that the devil alone manifests, they hope to frighten people, much as they would say to a child " Don't touch that; it bums I" The intention may be praiseworthy, but the means employed are a failure; for the prohibition itself excites curiosity, and few are deterred by fear of the devil people want to see him, if only to find out what he is like, and are quite astonished to find him not so black as he had been painted.

May not another reason for this exclusive attribution of the phenomena in question to the devil be found in the persuasion of certain persons that whoever differs with them in opinion must be in the wrong, and that, as the views expressed by some spirits are not in accordance with their own, those views can only be put forth by the devil?

If a Mussulman should hear a spirit speak against the Koran, he would assuredly think it was a bad spirit; it would be the same with the Jew, in regard to certain points of the law of Moses. As for the Catholics, we have heard one affirm that the spirit who communicated could only be the devil, because he differed with him in regard to the temporal power of the Pope, although the spirit had exhorted to charity, tolerance, love of the neighbour, and abnegation of the things of this world, all of which are in accordance with the teachings of Christ.

Spirits being nothing but the souls of men, and men being imperfect, it follows that there are spirits equally imperfect, and whose character is reflected in their words. That there are some who are evil, astute, and profoundly hypocritical, is an incontestable fact, and against these it is necessary to be on our guard; but, should we renounce society, because there are wicked men in the world? God has given us reason and judgement, in order that we may appreciate spirits as well as men. The best way to guard one’s self against the annoyances that may result from the practice of spiritism is not to interdict it, but to understand it. Imaginary danger does not frighten every one, and such fear is soon got rid of; but the clear setting forth of a reality is comprehensible by all.



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* Vide The Spirits' Book, 128, et seq.

47. Optimist theory. While some persons see in these phenomena only the action of demons, others only see that of good spirits; they suppose that souls, being disengaged from matter by death, see everything without a veil, and must therefore possess all science, and the highest wisdom. Their blind confidence in this supposed superiority of the beings of the invisible world has been a Source of deception to many persons, who have learned at length, and to their cost, to distrust certain spirits as well as certain men.

48. The unispiritist or monospiritist theory, a variety of the optimist theory, consisting in the belief that one single spirit communicates with men, and that this Spirit is Christ, the Protector of the Earth. But as some communications are very trivial, while others are coarse, malevolent, and wicked, it would be a profanation to suppose that they emanate from the Spirit of Goodness. If those who hold this belief had never received any but irreproachable communications, we could understand their illusion; but the majority of them acknowledge that they have received some very bad ones, which they explain by saying, that the Good Spirit has wished to test them by dictating absurdities. Thus, while some attribute all communications to the devil, who says good things to tempt us, others think that Jesus alone manifests Himself; and that He says evil things to test us. Between two opinions so opposed to each other, who, or what, shall decide? Evidently, common sense and experience. We say experience, because such exclusive ideas can only be held by those who have seen and observed very little.

When we bring forward, in opposition to these ideas, facts of identity, attesting the presence of relations, friends, or acquaintances, whether through written mani- festations, by vision, or otherwise, they reply that these are always produced by the same spirit, who is the devil according to some, Christ according to others, and who is thus seen to assume all forms; but they do not tell us why other spirits cannot communicate, nor why the Spirit of Truth should deceive us, by presenting Himself under false appearances; for instance, deceiving a poor mother, by making her believe, through a lie, that He is the child for whom she weeps. Reason refuses to admit that a holy and exalted spirit could stoop to play such a comedy. Besides, does not the denial of the possibility of all other communications rob spiritism of its most precious attribute, the consolation of the afflicted? But the theory alluded to is too irrational to bear serious examination.

49. The multispiritist or polyspiritist theory. All the explanations we have passed in review, not excepting those of the negative order, are grounded on the observation of certain facts; but of facts that have been seen isolatedly and interpreted wrongly. If a house is red on one side and white on the other, those who have only seen one side will affirm it to be red, or white, according to the side they have seen. Both will be right, and both wrong; but he who has seen the house on both sides will say that it is red and white, and he alone will be right. So it is with spiritism; what is said of it may be true in certain respects, and may yet be false if we generalise what is only partial, if we take for a rule what is only an exception, or regard as a whole what is only a part. It is for this reason we say that whoever would study spiritism seriously must see much of it, and for a long time together; time alone will give him opportunities for seizing upon details, for remarking delicate shadings, and for observing a multitude of characteristic facts which will be for him so many rays of light; but, if he stops at the surface, he exposes himself to the danger of forming an opinion that will be premature, and consequently erroneous. Let us now proceed to sum up the general principles that have been deduced from the widest observation and study of the phenomena we are considering, and that may be regarded as forming the general basis of spiritist belief; all other interpretations being merely the expression of individual opinions: -

1st. Spirit-phenomena are produced by extra-corporeal intelligences ; that is to say, by spirits.

2nd. Spirits constitute the invisible world ; they are everywhere; the infinity of space is peopled by them; they are always around us, and we are always in intimate union with some of them.

4th. Spirits are not beings of a different order from ourselves ; they are the souls of those who have lived upon the earth or in other worlds, and who have thrown off their corporeal body : whence it follows that the souls of men are spirits in flesh, and that we, on dying, become spirits.

5th. Spirits are of every degree of goodness and of badness, of knowledge and of ignorance.

6th. Spirits are submitted to the law of progress, and all will arrive at perfection ; but, as they possess free-will, they arrive at perfection more or less rapidly, according to the amount of effort and determination put forth by them.

7th. Spirits are happy or Unhappy, in proportion to the good or the evil which they have done during their earthly life, and the amount of progress they have made. Perfect, unmixed felicity is the heritage of those spirits alone who have arrived at the supreme degree of perfection.

8th. All spirits, under certain conditions, can manifest themselves to men; the number of those able to communicate with us is unlimited.

10th. The superiority or inferiority of Spirits is shown by their language; the good give only good Counsels, and say only what is good: everything about them attests their elevation. Bad Spirits deceive, and their statements usually bear the stamp of ignorance and imperfection.

50. Theory of the material soul. This theory consists solely in a special opinion, with regard to the nature of the soul, according to which, the soul and the perispirit are not two distinct things; or, to speak more strictly, the perispirit is nothing more than the soul itself, purifying itself gradually by successive transmigrations, as alcohol becomes purified by repeated distillations; while the spiritist doctrine regards the perispirit as being only a fluidic envelope of the soul or spirit. The perispirit being matter, although of very etherealised nature, the soul would be, according to this view, of a physical nature, more or less material according to the degree of its purification.

This view of the nature of the soul and the perispirit does not invalidate any of the fundamental principles of spiritist doctrine, for it makes no change in the soul's destiny nor in the conditions of its future happiness, the soul and the perispirit forming a whole, under the name of spirit, as the germ and the surrounding matter form one, under the name of fruit; the difference consisting in the consideration of the whole being as homogeneous, instead of being formed of two distinct parts.

This question, as we see, is of little consequence ; and we should not have touched upon it, had we not met with persons inclined to regard, as the beginning of a new school, what is really nothing more than a mere interpretation of words. The opinion now referred to is held by very few; but were it even more general, it would not make any separation among spiritists, any more than do, among natural philosophers, the two theories of the emission and undulation of light. Those who endeavour to sow dissension, by attributing an undue importance to details, prove that they attach more value to accessories than to the thing itself, and that they are urged to discussion by imperfect spirits, for elevated spirits never breathe acrimony and discord. For this reason, we would urge all true spiritists to be on their guard against suggestions tending to disunion among them. Let us attach no more importance to details than they deserve, and let us think more of essentials, on which we are agreed, than of minor points, in regard to which any differences of opinion are comparatively unimportant. This view of the matter having been thus clearly set forth, we nevertheless consider it to be our duty to state, in a few words, our reason for regarding the soul and the perispirit as being two distinct entities. The fact of this distinction is asserted by the enlightened spirits whose instructions have directed us in our labours, and who have never varied in this respect (we say "enlightened spirits," because there are among spirits many who know no more, or know even less, than men know) ; while the contrary theory has its rise in a merely human conception. We have neither invented nor imagined the perispirit; its existence was revealed to us by spirits, and observation has confirmed the statements thus made to us (The Spirits' Book, 93). Its existence is shown moreover, by the sensations of the spirits themselves (The Spirits' Book, 257) and above all by the phenomena of tangible apparitions, which would imply, according to the other opinion, the aggregation and subsequent disintegration of the constituents of the soul itself. It would imply, still further, that matter, palpable to the senses, is itself the intelligent principle ; a supposition no more rational than that which should confound the body with the soul, or our coat with our body. As to the particular nature of the soul, that is unknown to us. When it is stated to be immaterial the statement must be taken in a relative sense, and not absolutely, for absolute immateriality would be nothingness, whereas the soul, or spirit, is something. But we must necessarily admit that its essence is of so subtle a nature as to have no analogy with what we call matter; and that, from this point of view, we may call it immaterial (The Spirits' Book, 23, 82).

51. The following is the answer given by a spirit to a question on this subject: -

"What some call 'the perispirit' is the same as what others call the soul's 'fluidic envelope.' It is formed of the fluid which gives perfectibility to our senses, and extension to our view and our ideas. I speak of elevated spirits, for, as regards inferior spirits, the fluids inherent in them are altogether earthly, and therefore material, as you see; hence their sufferings of hunger, cold, etc., sufferings that the higher spirits cannot feel, because, with them, the terrestrial fluids are purified around the seat of their consciousness, that is to say, their soul. The soul, in order to progress, always requires an agent, for the soul without an agent is nothing, or rather, I should say, cannot be conceived of by you. The perispirit, for us, spirits in the state of erraticity, is the agent by which we communicate with you, whether indirectly, by means of your body, or, by means of your perispirit, directly with your soul; hence the infinite diversity of mediums and communications. As for the scientific explanation of the pen spirit, that is to say, the definition of its essence, that is quite another thing. Let the moral aspect of the question suffice to you for the present beyond that, any inquiry would involve disquisitions upon the nature of fluids, inexplicable for you at this time, because your physical sciences are not yet sufficiently advanced. But science will ascertain this point, in time, with the aid of light derived from spiritism. The perispirit can vary and change indefinitely; the soul is thought, and its nature does not change. Do not attempt to go any further in this direction ; for the nature of the soul is a point that cannot be explained. Do you suppose that we are not seeking, just as you are? You are searching after the perispirit; we, meanwhile, are searching after the soul. Therefore, wait.

LAMENNAIS."

If spirits who may be considered as advanced have not yet been able to fathom the essential nature of the soul, how, indeed, can we hope to do so? The endeavour to scrutinise the principle of things which, as is remarked in The Spirits' Book (17, 49), are beyond the scope of our present faculties, is but a loss of time. To attempt to pry into things which are nut yet within the reach of humanity, by the aid of spiritism, is to turn it from its true object ; it is to act like the child, who would fain know as much as the man. Let us use spiritism for our moral improvement; that is the essential point ; the rest is too often but sterile Curiosity, prompted by pride, the satisfaction of which would not advance us a single step; for the only true method of advancement is to become better. The spirits who have dictated the book which bears their name have proved their wisdom by restricting their teachings, as regards the principle of things, within limits that we are not yet able to overstep; leaving to presumptuous spirits, with their theorisings, the responsibility of premature and erroneous statements, specious, but hollow, which will one day disappear in the light of reason, as so many merely human lucubrations have already done. Spirits have only given us such information as is necessary to enable us to comprehend the future which awaits us, and thus to encourage us in well-doing.

52. Materialistic opinions being put aside, as condemned at once by reason and by facts, we have now to inquire whether the soul, after death, can manifest itself to the living.

Let us begin by considering whether there can be any reason why intelligent beings, living, as it were, in our midst, although, from their nature, we are unable to see them, should not be able to manifest themselves in some way or other. Common sense tells us that there can be no á priori impossibility of their being able to do this; and it is something that the supposition is seen to be not intrinsicaly unreasonable. On the other hand, the belief that they can thus manifest themselves is indigenous among all nations, and has existed everywhere, and at all epochs ; and it is evident that no intuition could be so general, or manifest such vitality, in all ages, without having some foundation. Moreover, this belief is sanctioned by the testimony of Holy Writ and by the Fathers of the Church; and only the materialistic scepticism of our age could have relegated it into the category of superstitions.

But these are only moral considerations. One cause has Contributed beyond all others to develop scepticism in a positive age like ours; an age in which a reason must be given for every statement, and in which people must know the "why" and the "how" of everything. That cause is the general ignorance of mankind in regard to the nature of spirits and of the means by which they are able to manifest themselves. Let the world acquire this knowledge, and the fact of spirit-manifestation will be seen to have nothing surprising in it, and will take its place with all other natural facts.

53. The very idea that people usually form respecting spirits renders the question of their manifestation incomprehensible; for these manifestations can only occur through the action of spirits on matter, and as it is generally supposed that spirits are divested of all matter, it is asked, with some show of reason, "How can a spirit act on material things?" Here is the general error, for a spirit is not an abstraction, but is a definite being, limited, and Circumscribed. The spirit incarnated in the human body constitutes the man's soul; when the spirit quits that body at death, he does not emerge from it stripped of all covering. All spirits assure us that they preserve their human form and, in fact, when they appear to us, they do so in the form by which we knew them during their human life.

If we observe people attentively at the moment of their death, we find that their soul is in a state of confusion ; their perceptions are muddled; they see their bodies, whole, or mutilated, according to the manner of their decease; and, at the same time, these souls see themselves, and feel that they are still living. Something tells them that the body lying there is their body, and they feel a difficulty in comprehending how it can be that they are separated from it. They Continue to see themselves under their previous form, and this sight produces in some of them, for a certain period, a singular illusion, viz., that of believing themselves to be still in the flesh. They have to gain experience of their new state, before they can become convinced of its reality.

When they have got over this first moment of perplexity, they learn to look upon their corpse as an old garment which they have slipped off; and are not sorry to be quit of They feel themselves to be lighter, and to have dropped a burden; they no longer suffer from physical pains, and are delighted with their power of rising into the atmosphere and gliding through space, just as, when in the body, they have often done in their dreams. *

Meanwhile, notwithstanding that they have lost their body, the souls retain their personality; they retain their human form, but a form which neither troubles nor embarrasses them; and they also retain the consciousness of their self, and of their individuality. What must we conclude from this? Why, that the soul does not leave its all in the coffin, but that it carries something away with it.

54. Numerous observations, and unanswerable facts, of which we shall speak further on, have led us to this conclusion, viz., that there exist in man three things 1st, the soul or spirit, the intelligent principle in which resides the moral sense; 2nd, the body, a gross material envelope, with which the soul is temporarily clothed, for the accomplishment of certain Providential ends; 3rd, the perispirit, a fluidic envelope, which is semi-material, and constitutes the link between the soul and the body.

Death is the destruction, or rather the disaggregation, of the grosser envelope, from which the soul withdraws itself; the other envelope disengages itself from the grosser one, and accompanies the soul; so that the soul always possesses an envelope. This latter, fluidic, ethereal, vaporous, and invisible to us in its normal state, is none the less matter, although, up to the present time, we have not been able to seize it, so as to submit it to analysis.

This inner envelope of the soul, or perispirit, exists, then. during our corporeal life; it is the go-between or intermediary for all the sensations experienced by the spirit, the means by which the spirit acts upon its fleshly organs and transmits its will to all that is exterior to itself. To employ a comparison borrowed from matter, it is the electric conducting-wire which serves for the transmission of thought it is, in short, that mysterious, inexplicable agent which we call the nervous fluid, and which plays so important a part in the human economy, but of which we take too little account in our discussion of physiological and pathological questions. Medical students, confining their researches to the material and ponderable elements, leave out of their calculations an incessant cause of vital action, the recognition of which would throw a flood of light on the facts with which they deal. But this is not the place to enter upon this highly important subject ; we would merely point out, in passing, that a knowledge of the perispirit is the key to a host of physiological and physical problems, until now unexplained.

The perispirit is not one of those mere hypotheses to which science sometimes finds it necessary to have recourse, in order to explain a fact; its existence has not only been revealed by spirits, but is proved by observation, as we shall show further on. For the present, and not to anticipate facts which will be brought forward in due time, we confine ourselves to saying that, whether during its union with its fleshly body, or after its disjunction therefrom, the soul is never separated from its perispirit.

55. It has been said that the spirit is a flame, a spark this should be understood of the soul, properly so called, the intellectual and moral principle, to which we cannot attribute any determinate form ; but, whatever its degree of advancement, the soul is always clothed with an envelope, or perispirit, the nature of which becomes more and more etherealised, in proportion as the soul itself becomes purer and raises itself higher and higher in the hierarchy of spirits. This conjunction of the soul and perispirit is as absolute as that of the idea of spirit with the idea of form , so that we cannot conceive of the one without the other. The perispirit is therefore an integral part of the spirit, as the body is an integral part of the man; but the perispirit, alone, is no more the spirit, than the body, alone, is the man For the perispirit does not think ; it is, to the soul, what the body is to the man; it is the agent, the instrument, of the soul's action.

56. The form of the perispirit is the human form ; and, as previously stated, when it appears to us, it generally resembles the form by which we knew the spirit, when in the flesh. It might thence be supposed that the perispirit, being disengaged from every particle of flesh, must have moulded itself in some way upon the body, and thus have preserved its impress; but this does not appear to be the case. The human form, though differenced in some details, and with certain organic modifications necessitated by the nature of the sphere in which the soul is called to exist, appears to be common to the inhabitants of all the globes of the universe ; this, at least, is what spirits tell us ; an this form appears to be equally that of all spirits when not incarnated, and possessing only their perispirit. It is also the form under which, through all tune, angels, or pure spirits, have been represented ; from all of which we may conclude that the human form is the type of every human being, to whatever degree he may have attained. But the subtle matter of the perispirit has neither the tenacity nor the rigidity of compact bodily matter ; it is, if we may so express ourselves, flexible and expansive ; and therefore, the form assumed by the perispirit, although similar to that of the body, is not absolutely the same. It yields to the will of the spirit, who can give it any similitude he pleases whereas the resistance of the solid envelope of flesh renders such changes of similitude impossible. Freed from the "vile body" which once compressed it, the perispirit spreads, contracts, or otherwise transforms itself; accomplishing every metamorphosis determined at the moment by the spirit's will. It is through this property of his fluidic envelope that the spirit who desires to make himself known can, when necessary, assume the exact appearance he had when living, and can even show the bodily defects, or other peculiarities, that may serve to identify him.

Spirits, as we have seen, are beings like ourselves, and constitute a population environing us on every side, though invisible to us in our normal state; we say, our normal state, because, as we shall see, this invisibility is not absolute.

57. Let us return to our consideration of the nature of the perispirit, essential to the explanation we are about to give. We have said that, although fluidic, it is none the less a species of matter, as is proved by the fact of tangible apparitions, to which we have now to recur. Through the influence of certain mediums, we have seen hands appear, with all the properties of living hands; hands that were warm, that we could touch, that offered the resistance of a solid body, that could grasp ours, and then suddenly vanish, like a shadow. The intelligent action of these hands, which, evidently, by their execution of Certain movements, obey a will, playing airs on an instrument, etc.-proves that they are visible portions of an invisible, intelligent being. Their tangibleness, their temperature, in a word, the impression they make on our senses (for we have seen them leave marks on the skin, deal painful blows, or give the gentlest. caresses), all prove that they consist of some sort of matter. Their instantaneous disappearance proves, still further, that this matter is eminently subtle, and that it has the property (like that of certain substances already known to us) of passing alternately from a solid to a fluidic state, and vice- versa.

58. The peculiar nature of the soul, properly so called, that is to say, of the thinking being, is entirely unknown to us : it only reveals itself by its acts, and these acts cannot strike our material senses, unless through a material intermediary. The spirit, then, has need of matter, in order to act upon matter He has, as his direct instrument, his perispirit, just as a man has his body ; and this perispirit is matter, as we are about to show. He has, as his intermediary agent, the universal fluid ; a sort of vehicle on which he acts, as we act upon the air, in order to produce certain effects, by the aid of expansion, compression, propulsion, or vibration.

The action of a spirit on matter is easily understood when thus explained; and we see that all the effects produced by that action belong to the order of natural pheno- mena, and have nothing of the miraculous about them. They have only appeared to be supernatural, because people were ignorant of their cause ; their cause known, they no longer appear to be prodigies, and that cause is found in the semimaterial properties of the perispirit. All this is only a new order of facts, explained by a new law, and about which, ere long, people will feel no more wonder than they now feel at correspondence by the electric telegraph.

59. It may perhaps be asked, how it is that a spirit, by the aid of matter so subtle, can act upon bodies which are both heavy and compact, raise tables, etc. But no scientific man could make such an objection; for, without reference to any special properties which this novel agent may possess and of which we are ignorant, have we not, before our eyes, analogous examples? Is it not in the most rarefied gases, and in imponderable fluids, that industry finds its most powerful motors? When we see the air overthrowing edifices, vapour dragging enormous masses, powder, transformed into gas, blowing up rocks, electricity splitting trees and piercing walls, why should it be thought strange that a spirit, with the aid of his perispirit, should raise a table, especially when we know that this very perispirit may also become visible and tangible, and behave like a solid body?

60. We give the term physical manifestations to those phenomena which impress our senses, such as the production of sounds, and the movement and displacement of solid bodies. Some of the above are spontaneous, and independent of our wills, while others may be called forth by us. It is of the latter that we have now to speak.

The simplest, and one of the earliest-observed, of these manifestations, was the circular movement of a table. This movement may be produced in any other object; but a table being the one with which most people make the trial, because the most convenient object for the purpose, the expression "table-turning" has come into general use to denote this particular phase of the manifestations we are considering.

When we say that this phenomenon was one of the earliest observed, we mean, with respect to what has occurred in these latter days; for it is quite certain that all kinds of spirit-manifestation were known in ancient times: nor could it be otherwise, because, being due to the action of natural causes, they could not but occur in all ages. Tertullian speaks explicitly of tables turning, and making themselves understood by words.

This phenomenon, for a time, excited the curiosity of drawing-rooms. People then grew tired of it, and took up some other amusement, because it really was, for them, only an amusement. There were two reasons for this abandonment of the new plaything; first, fashion, in the case of the frivolous, who rarely follow up the same amusement two winters together, but who, wondrous event in the lives of such persons! actually consecrated three or four winters to this one : and next, in the case of serious observers, the fact that results of a highly important nature had been elicited from this seemingly frivolous diversion, so that they, too, soon neglected "table-turning," because they were now busy with its consequences, the importance of which they had recognised. This is the whole secret of the apparent neglect of the tables, about which the scoffers scoffed so loudly.

Humble as such a beginning may appear, the turning of tables was none the less the groundwork, the starting-point, of the great spiritist movement of the present day, and on this account deserves a passing notice. Moreover, the results obtained through tables present the phenomena under an aspect of such simplicity that the study of their cause is rendered comparatively easy; and, as all the modern phenomena proceed from the same source, the ascertainment of the cause of the movement of tables will give us the key to the far more complicated manifestations which have since occurred.

61. In order to produce the phenomenon referred to, the presence of one or two persons endowed with a special aptitude, and who are called Mediums, is necessary. The number of co-operators is of no importance, except that, when there are a good many, some of them may be found to be mediums. With regard to those of the company who are not mediums, their presence is of no use, and may even be a hindrance, through the qualities of mind or of temperament which they bring into the circle.

The qualities of mediums are various. The medianimic power is sometimes very strong, producing strongly marked effects; a single individual who is really a powerful medium often producing more effect, alone, than twenty others united. If such a one lays his hands on the table for an instant, it immediately begins to move, rising up, turning over, spinning round with great velocity, or performing a variety of irregular and often violent motions.

62. There is no outward indication of the medianimic faculty; experience alone is the true indicator of its existence. All that is to be done is for people to sit round a table, placing the palms of their hands flat upon it, without pressure or muscular movement. At first, when every one was ignorant of the cause of the phenomena, various precautions were thought necessary, as, for example, the placing of the sexes alternately round the table, or the linking together of the little fingers of the parties operating, so as to form an uninterrupted chain. This last condition was thought to be necessary, because it was supposed that a sort of electric current was thus established; but such precautions are now seen to be unimportant. All that is really necessary is patience. The phenomena may occur in a few minutes, or may require half an hour or an hour for their development, according to the amount of medianimic power in the persons composing the circle.

63. The form and substance of the table, the presence of metals, jewels, silk, etc., the time of day, the amount of light, etc., are of no importance. The size of the table may be of some moment; but only when the medium's power is insufficient to vanquish the material resistance offered by the weight of the table employed. When the medianimic power is strong, even in the case of a young child, it will suffice to move, or even lift, an enormously heavy table; while, on the contrary, persons not endowed with that peculiar power would produce no effect whatever on the lightest.

The moving of a table is usually preceded by a slight creaking, and by a sort of shudder, that seems to occur in the fibres of the wood, and is felt under the hands of all present. The table then appears to be making an effort to move; and a rotator movement is gradually established, and is sometimes accelerated to such a degree, and the table spins round so rapidly, that those present can only follow it with difficulty. In some cases, when the movement has once been established, the experimenters may take their hands off the table, which continues to move in various directions, without any human contact.

Sometimes the table tilts upon one Bide, poising itself; first on one leg, and then on another, after which it gently subsides into its natural position. Sometimes it sways backwards and forwards, as though imitating the pitching and rolling of a ship. At other times-but, for this, the medium must be a powerful one-the table rises entirely from the floor, and remains in the air, with nothing to rest on, rising, perhaps, to the very ceiling, so that persons can stand or walk under it, and then gently lets itself down, with a fluttering movement, like that of a sheet of paper, or falls to the floor with a crash, and, perhaps, is broken by the fall. The sudden smashing of a solid oaken or mahogany table, of a couple of hundred-weight or so, is surely sufficient proof that the parties present are not the victims of any optical illusion.

64. Another phenomenon of frequent occurrence, according to the nature of the medium, is the production of raps that seem to be made in the tissue of the wood, without the table's moving at all; these raps, sometimes very faint and gentle, at others, extremely loud, are also often heard in the other furniture of the room, in the doors, walls, or floor: a phenomenon to which we shall presently recur. When these raps occur in the table, they produce a very perceptible vibration, which is felt distinctly by the finger, and is equally apparent to the ear, on placing one's head upon the table.

65. In all that we have just passed in review, it must be admitted that there is nothing to prove the intervention of any occult intelligence, nothing that might not be explained by the supposition of a magnetic or electric current, or the sole action of some known or unknown fluid. Such was, in fact, the first explanation suggested in regard to these phenomena, and it seemed to be a very reasonable one. But new facts soon showed its insufficiency, for these new facts gave proof of intelligence; and, as every intelligent effect must have an intelligent cause, it became evident, that, even admitting the action of electricity or any other fluid, the action of some intelligent agent must also be admitted. But what was this intelligent agent? -What was the nature of the intelligence whose co-operation in the production of these phenomena had now become evident?

66. For a phenomenon to prove the action of intelligence, it is not necessary that it should be eloquent, witty, or even wise; it is sufficient that it should give evidence of free and voluntary action, expressive of intention, and transmitting or replying to a thought. If we see a weathercock turned by the wind, we know that it obeys only a mechanical impulsion; but if; in these movements, we detected any thing that appeared to be intentional, anything in the nature of signals, - for example, if it turned quickly or slowly, to the right or to the left, at our command,-we should be forced to acknowledge, not that the weathercock was intelligent, but that it was submitted to the action of an intelligence. And this was the conclusion forced upon observers by the movement of the tables.

67. We have seen that a table may move, raise itself up, and strike on the floor, under the influence of one or more mediums. The first evidence of intelligence that was remarked, in connection with these movements, was the fact that they were obedient to the command of the operators: thus, without changing its place, a table would raise, alternately, one or other of its legs, as required, or would strike the floor with it a determinate number of times, in answer to a question. At other times, the table, without being touched by any of the persons present, would move about the room of itself; turning to the right or the left, backwards or forwards, and executing various other movements, at their order.

68. By means of the raps of which we have spoken, manifestations still more clearly indicative of intelligence were obtained. Sounds were produced like the beat of the drum, like file and platoon firing, like a cannonade; now the grating of a saw would be heard, and anon, the blows of a hammer; or the raps would imitate the movement of well-known airs, or beat time to tunes sung, or played, by the experimenters. People then began to see that, as some occult intelligence was evidently at work, it ought to be able to reply to questions susceptible of being answered by a given number of raps or tiltings, previously agreed upon, as meaning yes, or "no." * This was accordingly done; and, from the rudimentary attempts at conversation which were all that could be made through those monosyllabic signs, people soon went on to the use of the alphabet, recited by one of the sitters, the unseen intelligence indicating, by a rap or tilt, the letter of the word or phrase to be communicated. Messages and statements, often of considerable length and of most interesting character, were thus obtained.

69. The experience of tens of thousands of persons, in every country, left no doubt as to the reality and intelligence of these communications; but this intelligence was generally supposed to be that of the medium, the questioner, or the persons composing the circle in which they were obtained. When it was ascertained that the raps were not made by the medium, it was suggested that they must be made by his thought; but the idea of intelligence reflecting itself; so to say, in a piece of wood, of thought producing raps and motions in a table, was felt to be an explanation even more astounding than the phenomena themselves, and the latter speedily showed it to be inadmissible. For, as previously stated, the communications were often directly opposed to the opinions and sympathies of the medium, or beyond the grasp of his intellectual faculties, and were sometimes conveyed in a language of which the medium was ignorant, or referred to matters unknown to the whole party. Such instances have now become so numerous that almost all of those who have had even a slight experience of spirit-communications could probably adduce a great number of them. We will cite, in this place, only one instance of the character now alluded to; a fact that was related to us by one of the persons who witnessed its occurrence.

70. On board a ship of the Imperial French Navy, stationed in Chinese waters, every soul, from the officers to the cabin boys, had taken up the amusement of "talking with tables." One day, it occurred to some of them to address the spirit of a former lieutenant of the same vessel, who had died two years before. He responded, and, after several communications which struck them all with astonishment, he gave the following message by raps "I beseech you to pay at once, to the Captain, the sum of- (mention mg the amount), that I owe to him. I am sorry that it was not in my power to repay it before I died." No one on board knew anything of the matter; the Captain himself had forgotten the debt thus alluded to, and which was a very trifling one ; but, on searching his account-book, he found a mention of a loan made by him to this lieutenant, the amount being exactly as stated by the table. Of whose "thought," we would ask, was the knowledge thus displayed a "reflexion ?

71. The employment of the letters of the alphabet, though a very important step in advance, was still but a slow and roundabout method of communication; but it nevertheless soon came into general use, and many highly interesting revelations concerning the invisible world were thus obtained. But the spirits themselves speedily suggested other means of communication, and, by their directions, the practice of writing was next brought into use.

The first written communications were obtained by attaching a pencil to the foot of a toy-table, placed upon a sheet of paper. The table, set in motion by the influence of a medium, began by tracing letters, then words and phrases. This method was successively simplified, first, by making use of light baskets, boxes made of cardboard, and planchettes; and next, by finding that these objects were mere pencil-holders, and might all be dispensed with, and the pencil held the usual way, in the hand, which, moved and guided by an involuntary impulsion, was made to write, without the concurrence either of the will or of the thought of the medium. Thenceforth, communication was held as freely with the world of spirits as with people in the flesh.

We shall discuss the different methods of communication, explaining them in detail, in another part of the present work; we have only wished, in this rapid sketch, to record the succession of facts which have gradually led up to a recognition of the intervention of unseen intelligences, otherwise called "spirits," in the production of the phenomena we are considering.

72. The existence of spirits being proved by reasoning and by facts, as well as their power of acting upon matter, we have now to ascertain the way in which this power operates, and the means by which spirits move tables and other inert bodies.

In regard to these points, a supposition presented itself spontaneously to our own mind, and we held it for a time ; but, as it was combated by spirits, who gave us an explanation of the matter altogether different from the one which had occurred to us, it is evident that this explanation was not of our inventing. The idea that had first occurred to us may probably have occurred to many others also; as for the explanation given by the spirits, we do not think it would ever have come into the head of any human being. It will easily be seen how very superior it is to our own idea, although not so simple, because it explains a vast number of other facts which could not have been satisfactorily explained by our own idea.

73. When we had arrived at a knowledge of the nature of spirits, of their human form, of the semi-material properties of the perispirit, and of the mechanical action that the perispirit can exercise over matter, - when we had seen their fluidic hands, often as tangible as human ones, taking hold of various objects, and Carrying them about, it was only natural to infer from all this that the spirit simply made use of its hands when it turned a table, and that it raised a table into the air by the action of its arms. But if so, where was the need of a medium? could not the spirit act alone? The medium, as we know, often places his hands the wrong way to help the movement, and sometimes does not even put them on the table at all; he therefore cannot assist the spirit by any muscular action. How was this difficulty to be explained? We will let this question be answered by the spirits whom we have interrogated in regard to it.

74. The following replies were given by the spirit of Saint Louis ; they have since been confirmed by many others: - *

I. Is the universal fluid an emanation of the Divinity? “No.”

2. Is it a creation of the Divinity? "All is created, except God."

5. What is the state in which the universal fluid presents itself to us in its greatest simplicity?

"To find it in its absolute simplicity, we must trace it up to the spirits who are completely purified ; in your world it is always more or less modified for the formation of the compact matter which encompasses you; but what you call the animal-magnetic fluid is the universal fluid in the simplest state in which it can be known to you."

6. It has been said that the universal fluid is the source of life ; is it also the source of intelligence ?

No ; this fluid only vitalises matter."

7. The fluid of which the perispirit is composed appears to exist, in connexion with our earth, in a state of condensation which identifies it, up to a certain point, with matter," properly so called. Is it so?

"Yes but only, as you say, up to a certain point; for it has not all the properties of matter; it is more or less condensed, according to the nature of each world."

8. How does a spirit effect the movement of a solid body?

"He combines a portion of the universal fluid with the fluid which is thrown off to this end by the medium."

9. Do spirits raise tables with the aid of their limbs rendered solid by some process known to them?

"Our answer to this question will not give you the confirmation you are wishing for. When a table moves under your hands, the spirit who is acting upon it draws from the universal fluid the means of vitalising this table with artificial life. The table being thus prepared, the spirit attracts it, and moves it, under the influence of his own fluid, thrown off by an exertion of his will. When the mass which he desires to move is too heavy for the spirit, he calls to his aid other spirits, of the same degree as himself; On account of his ethereal nature, a spirit cannot act upon gross matter without an intermediary, that is to say, without the link which unites spirit to matter; this link, which is what you call the perispirit, gives you the key to all the materialised spirit-phenomena. I think I have expressed myself clearly enough to be understood."

Remark. - We would call attention to tills first phrase : -" Our answer to this question will not give you the confirmation you are wishing for." The spirit evidently understood what we were driving at, and that all our previous questions had been put in order to lead up to it. He therefore alluded to our thought, which, in fact, anticipated an answer very different from the one we got; for, what we had expected was tile confirmation of our own idea with regard to the manner in which spirits move tables and other objects.

10. When a spirit calls other spirits to his aid, are they his inferiors ?-are they under his orders?

"They are almost always his equals; and they often come of their own accord."

11. Are all spirits capable of producing phenomena of this kind ?

"The spirits who produce effects of this kind are always inferior spirits, who are not yet entirely disengaged from material influences."

12. We can understand that superior spirits do not occupy themselves with things beneath them ; but we wish to ask, whether, being more dematerialised than the others, they would have the power of producing such effects, if they wished to do so?

"They have moral force, as the others have physical force ; when they want the latter, they make use of those who possess it. Have you not been told that they make use of inferior spirits as you make use of porters?"

Remark - It has been said that tile density of the perispirit, if one may so express it, varies according to the condition of each world but it appears that it also varies, in the same world, according to the state of each individual. In the case of spirits who are advanced morally, it is more subtle, and approaches nearer to that of the higher spirits ; with spirits of lower degree, on the contrary, it approaches to the condition of matter, and this Is why low spirits retain terrestrial illusions for so long a time. Such spirits think and act just as if they were still in the flesh ; they have the same desires, we might almost say, the same sensualities. This grossness of the perispirit, giving it more affinity with matter, renders the inferior spirits more fit for physical manifestations. It is, with spirits, just as it is with a man who, in this world, is accustomed to working with his intellect, and whose body, being therefore more delicate, cannot carry a heavy burden, like a porter. Tire matter of such a man's body is somewhat less compact, and, his organs having less of the nervous fluid, he has less power of resistance. The perispirit being to the spirit what the body is to the man, and its density being in proportion to the spirit's inferiority, it replaces, in lower spirits, the muscular force possessed by men of corresponding degree ; that is to say, it gives them the denser kinds of fluids that are necessary for the physical manifestations, and thus gives them more power to produce such manifestations than is possessed by those whose nature is more ethereal. If an elevated spirit desires to produce effects of this character, he does just what is done, here, by people who are delicate ; he gets it done by spirits whose quality fits them for that kind of work.

13. If we have rightly understood what you have told us, the vital principle resides in the universal fluid; the spirit draws from this fluid the semi-material envelope which constitutes his perispirit, and it is by means of this envelope that he acts upon inert matter. Is this so?

"Yes ; that is to say, he temporarily vitalises matter with a kind of factitious life, causing it to live, for a time, as it does in an animal body. When a table moves under your hands, the matter of which it is composed lives, for the time being, as matter lives in a body of flesh; that is to say, it spontaneously obeys the intelligent being who employs it. Intelligent beings do not move matter, as a man moves an object exterior to himself; matter moves of itself; under the impulsion of the intelligent will with which it is associated. So, when the table moves, it is not the spirit who moves it with his arms; it is the temporarily vitalised matter of the table that spontaneously obeys the impulsion communicated to it by the spirit."

14. What part does the medium play in the production of this phenomenon?
"I have told you that the fluid of the medium is combined with the universal fluid accumulated by the spirit. The union of these two fluids, that is to say, of the animalised fluid with the universal fluid, is necessary to give life to the table. But you must remember that this factitious life is only momentary; it ceases with the cessation of the spirit-action which produced it, and often before the cessation of that action, if the supply of fluid becomes insufficient to maintain it."

15. Can a spirit act on matter without the joint action of a medium?

"A spirit can act without the medium being aware of it; many persons serve as auxiliaries to spirits, in certain phenomena, without their suspecting it The spirit draws from them, as from a well, the animalised fluid that he requires ; * and this is why the concurrence of a medium, as you understand it, is not always necessary, especially in the case of spontaneous phenomena."

16. Does the table act with a knowledge of what it is about ?-does it think?

"It no more thinks than does the stick with which you make an intelligent sign; but the vitality with which it is momentarily endowed permits it to obey the impulsion of an intelligence. The table which moves does not turn into a spirit; it has not of itself either thought or will."

17. What is the preponderating cause in the production of these phenomena; is it the spirit or the fluid?

"The spirit is the Cause, the fluid is the instrument; both are necessary."

18. What part does the will of the medium play in this case?

"That of calling the spirits, and seconding them in the impulsion given by them to the fluid."

-Is the action of the medium's will always indispensable?

"It adds to the power of the spirits, but it is not always necessary, for a given movement may be made to take place, against, and in spite of; the medium's will; which is a proof that there is a cause at work that is independent of the medium."

Remark. - The contact of hands is not always necessary to make an object move. Such contact is needed, in most cases, to give the first impulsion ; but, when once the object is vitalised, it can obey the will without material contact; this depends either on the power of the medium or on the nature of the object. A first contact, even, is not always indispensable; we have proof of this in the spontaneous movements and displacements that occur without any one having thought of obtaining them.

19. How is it that every one cannot produce the same effects, and why have not all mediums the same power?

"That depends on the Organisation, and on the greater or less facility with which the combination of fluids can be effected; moreover, the spirit of the medium sympathises sometimes more, sometimes less, with the disincarnate spirits, who do, or do not, find in him the necessary fluidic power It is with this fluid as with that of magnetisers ; it is more or less powerful. There are persons whose animalised fluids are, in this respect, absolutely refractile; with others, the combination is only effected by an effort of their will ; while there are others, again, with whom the combination takes place naturally, and so easily that they are not even aware of it, and who thus serve as mediums without knowing it, as we have already said." (See, farther on, the chapter on Spontaneous Manifestations.)

Remark. - Magnetism is undoubtedly the principle of spirit-phenomena, but not in the way generally supposed ; for there are very powerful magnetisers who cannot move the smallest table, while there are persons, and even children, who cannot magnetise, and who yet, by only placing their fingers upon a heavy table, can make it move and therefore, as the medianimic power is not always proportioned to the magnetic power, it is evident that some other condition is required for the production of the phenomena.

20. Are persons who are called "electrical" to be regarded as mediums?

"Those persons draw to themselves the fluid necessary for the production of the phenomena, and are able to act without extraneous help. They are, therefore, not mediums, in the sense you attach to the word; but it is quite possible that a spirit may also assist them, and make use of their natural idiosyncrasy."

Remark. - It would seem to be with persons of this description as with somnambulists, who can act with or without the assistance of spirits. (See, in the chap. on Mediums, the article relating to Somnanbulic Mediums)

21. Is the spirit who acts on solid bodies, when he moves them, inside or outside their substance?

"He may be in or out of it; we have told you that matter is no obstacle to spirits; they penetrate everything; a portion of their perispirit identifies itself; so to say, with the object it penetrates."

22. How does a spirit manage to rap? does he make use of a material object?

"No more than he makes use of his arms to move a table. You are well aware that he has no hammer at his disposal. His tool is the combined fluid put in action by his will, whether he moves an object, or whether he raps upon it. When he moves a body, the light shows you the movements; when he raps, the air conveys to you the sound."

23. We can understand that it may be so, when he raps on a hard body; but how does he cause us to hear raps, or even articulate sounds, in the air?

"Since he can act on matter, he can act upon the air as well as upon a table. As to articulate sounds, he can imitate them like other sounds."

24. You tell us that a spirit does not make use of his hands in moving a table; nevertheless, in certain visual manifestations, we have seen hands appear, the fingers of which ran over the keyboard of a musical instrument, struck the keys, and produced audible sounds. Was there not, in such cases, every appearance of the movement of the keys being produced by the pressure of the fingers? - Is not this pressure as direct and as real as when we feel these fingers upon ourselves, and when these hands actually leave their impress on our skin?

"You cannot comprehend the nature of spirits, and their manner of acting, except by comparisons which give you but an incomplete idea of them; and you are wrong to be always wanting to assimilate their ways of proceeding with yours. Spirits can only work in the way that is in keeping with their organisation. Have we not told you that the fluid of the perispirit penetrates matter and identifies itself with the matter it penetrates, vitalising it, for the time being, with a factitious life? Well when the spirit places his fingers on the keys, he really places them there, and what is more, he moves them; but it is by no muscular force that he presses on the key; he vitalises the key, as he vitalises the table, and the key obeys his will, moves itself, and strikes the string. And there is, yet further, in some cases of this kind, something to be remarked which you will find it difficult to understand, viz., that there are spirits so little advanced, and so material, as compared with elevated spirits, that they still retain the illusions of terrestrial life, and imagine themselves to be acting as they did when in the body. They no more understand the real cause of the effects which they themselves produce, than the peasant understands the laws of acoustics by which he articulates. If you ask such spirits how they play on the piano, they will tell you that they strike it with their fingers, because they suppose themselves to do so; the effect is produced by them instinctively, without their knowing how, and yet it is really produced by an action of their will. When they cause you to hear words pronounced, they do it in the same way."

Remark. - From these explanations it appears that spirits can produce all the effects that we ourselves can produce, but that they do so by the use of means appropriate to their organisation. Certain forces, peculiar to themselves, replace the muscles which are necessary to us in our manipulations ; just as, with the dumb man, a gesture replaces the words which he is unable to articulate.

25. Among the phenomena adduced as proofs of occult power, there are some which are evidently Contrary to all the known laws of nature; does not doubt appear to be reasonable in regard to such?

"Man is far from knowing all the laws of nature ; if he knew them all, he would be superior to humanity. Every day disproves the pretensions of those who, believing they know everything, would assign limits to nature; and yet they remain as much puffed up as ever. By incessantly unveiling new mysteries, God warns man to distrust his own acquirements ; for a day will come when the science of the most learned will be confounded. * Have you not constantly before your eyes examples of bodies propelled by an impulsion capable of counteracting the force of gravity? - Does not a bullet, fired into the air, momentarily surmount that force? Poor human beings, who think yourselves so very wise, but whose absurd vanity is upset every instant, try to understand that you are, as yet, but very ignorant little creatures!"

75. These explanations are clear, categorical, and unambiguous; and from them we derive this very important information, viz., that the universal fluid, in which resides the principle of life, is the chief agent of spirit-manifestation, and that this agent receives its impulse from the spirit, whether the latter be incarnated or errant. This fluid, condensed, constitutes the perispirit, or, in other words, the semi-material envelope of the spirit. In the state of incarnation, the perispirit is united to the matter of the body ; in the erratic state, it is free. When the spirit is incarnated the substance of the perispirit is more or less bound, more or less adherent, if we may be allowed the expression. With certain persons, a sort of emanation of this fluid takes place, as the result of their Organisation; and it is this fact, strictly speaking which explains the peculiar qualities of physical mediums. The emission of this animalised fluid may be more or less abundant, its combination more or less easy; and mediums will accordingly be more or less powerful There is nothing to guarantee the permanence of the medianimic faculty; and the occasional loss of power by mediums is thus explained.

76. Let us here call in the aid of a comparison. When we desire to act physically upon a given point at a distance, it is our thought which determines the action ; but thought cannot of itself strike the blow : it must have an intermediary which it directs, such as a stick, a projectile, a current of air, etc. Observe, too, that thought does not act directly upon the stick; for, if the stick is not touched, it will not act. The source of thought, which is nothing else than the spirit incarnated within us, is united to the body by the perispirit ; but the thought can no more act upon the body without the perispirit, than it can act upon the stick without the body. Thought acts upon the perispirit, because the perispirit is the substance with which it has most affinity; the perispirit acts upon the muscles, the muscles seize the stick, and the stick strikes the mark. When the spirit is not incarnated, he requires an extraneous auxiliary; this auxiliary is the vital fluid, by the aid of which he renders the object apt to obey the impulsion of his will.

77. When an object is set in motion, carried away, or raised into the air, the spirit does not seize it, push it, or lift it, as we do with our hands ; the spirit, so to say, saturates it with his own fluid combined with that of the medium, and the object, being thus vivified for the moment, acts as a living being would act, with this difference, that, not having a will of its own, it follows the impulsion communicated to it by the will of the spirit.

As the vital fluid, under the action of the spirit, gives an artificial and momentary life to inert bodies, and as the perispirit is nothing else than this same vital fluid, it follows that, when the spirit is incarnated, it is the spirit that gives life to the body by means of the perispirit; and the perispirit remains united to the body, as long as the organisation of the latter permits; when separated from it, the body dies. If; therefore, instead of fashioning wood into a table, we should hew it into a statue, and if we then acted upon this statue as upon a table, we should have a statue moving, rapping, and responding to our action by movements and raps ,- we should, in short, have a statue vitalised for the moment with artificial life, and those who have so perseveringly sharpened their wits upon "talking-tables" might sharpen them upon talking-statues. But what a flood of light does this theory shed on a host of phenomena hitherto unexplained! Of how many allegories, how many mysterious legends, does it give us a rational explanation!

78. The incredulous go so far as to assert that the raising of a table, without a prop, is impossible, because it would be contrary to the law of gravitation. To this assertion we reply, first, that negation disproves nothing; next, that, the occurrence of a fact, if contrary to all known laws, would only prove that it occurs in virtue of some law as yet unknown to us. We shall give, further on, an explanation of this law; but our explanation will not be accepted by our adversaries, precisely because it is given by spirits who have quitted their terrestrial garments, instead of being given by spirits who wear frock-coats and sit in learned assemblies. If the spirit of Arago, in the flesh, had laid down this law, those objectors would have accepted it blindfold; but, being given by Arago after his decease, they reject it as fanciful, because according to them, Arago being dead, all is over with him. We will not pretend to alter their opinion; but, as this objection might prove a stumbling-block to some minds, we will try to answer it from the objector's Own standpoint, that is to say, leaving aside, for the moment, the theory of artificial vitalisation.

79. When a vacuum is produced under the receiver of an air-pump, it is held down so forcibly that it is impossible to raise it, owing to the weight of the superin- cumbent column of air. Let the air into the receiver, and it is raised with the greatest ease, because the air beneath it acts as a counterpoise to the air above it. If the air beneath the receiver be now compressed, it will acquire a density greater than that of the air above, and the receiver will be raised, in spite of gravitation ; and, if the current of air be rapid and violent, it will be sustained in space without any visible support, in the same way as are the little figures of pith that are made to dance on a jet of water. Why then should not the universal fluid, which is the constituent element of all matter, when accumulated around a table, have the property of diminishing or of augmenting its natural weight, just as air affects the receiver of the air-pump, and as hydrogen affects balloons, without any derogation from the law of gravitation? Are you aware of all the properties of all the forces of this fluid? No; then do not deny a fact because you are as yet unable to explain it.

80. Let us return to the theory of the movement of a table. If a spirit can raise a table by the means indicated, he can raise anything else: an arm-chair, for example. If he can raise an arm-chair, he can also, sufficient force being granted, raise it with some one sitting in it. We have thus the explanation of a phenomenon which has taken place hundreds of times, through Mr Home and through other persons; and, in order to prove that the spectators of these levitations were not the victims of an optical illusion, they have often made a mark on the ceiling with a pencil, and people have passed under them, while they were thus held up in the air.

81. We alluded, just now, to the possible augmentation of the weight of bodies; a phenomenon which sometimes occurs, and which is no more anomalous-than the resistance of the receiver under the pressure of the atmospheric column. Under the influence of certain mediums, we 'have seen objects, light in themselves, offer the same sort of resistance, and, immediately afterwards, yield to the slightest effort. In the experiment mentioned above, the receiver does not really weigh more or less, but it appears heavier or lighter, through the action of the exterior agent to which it is submitted; it is probably the same with the table, which has always the same intrinsic weight (for its mass has not increased), but an extraneous agent opposes its movement, and this agent may very well be the surrounding fluids by which it is pene- trated, just as the air is the agent which augments or diminishes the apparent weight of the receiver. Try the experiment of the air-pump in the presence of an ignorant peasant, who does not understand that it is the air (invisible, and therefore incomprehensible by him), which acts, and you would have little difficulty in persuading him that the devil has something to do with it.

It may, perhaps, be said that, the vital fluid being imponderable, its accumulation cannot augment the weight of an object agreed ; but let it be understood that, in using the word accumulation, we did so by way of comparison, and not as implying similarity between that fluid and air. You say it is imponderable. Be it so; nevertheless, nothing proves this to be the case ; its essential nature is unknown to us, and we are far from being cognisant of all its properties. Before experiment had proved the weight of the air, we had no suspicion of the effects of that weight. Electricity is also ranged among the imponderable fluids; nevertheless, a body may be kept down by an electric current, so as to offer very great resistance to any one who would raise it, and will thus appear to have become heavier. Because, in the phenomenon referred to, we cannot see any means of support, it would be very illogical to assert that no support exists; for a spirit may make use of levers

82. The phenomena of which we are now about to treat are, for the most part, elicited; but it sometimes happens that they occur spontaneously, without any participation of the medium's will, and even in opposition to it, becoming, in some cases, very troublesome. And, as though to prove still more conclusively that they are not the figment of imaginations over-excited by spiritist ideas, they often occur with persons who have never heard of spiritism, and just when they are least expected. Phenomena of this spontaneous character, which we may call the practical spiritism of nature, are very important, because they exclude all suspicion of connivance; for which reason, we would invite those who are interested in spiritism to collect all the facts of this description which come to their knowledge, and, above all, to ascertain their reality by a minute study of the Circumstances under which they may have occurred, in order to assure themselves that they are not the victims of trickery or illusion.

83. Of all spirit-manifestations, the simplest and most frequent are those which are made audibly, by raps, or by other noises; and here it is that illusion is most to be feared, for a vast number of natural causes may produce such sounds: the action of the wind, an object that we may move ourselves without perceiving it, an animal not seen by us, an insect, etc.; not to mention silly tricks played off by foolish persons. Spirit- sounds, however, are usually of a peculiar character; they have an intensity and a character of their own, which, notwithstanding their great variety, can hardly be mistaken, so that they are not easily confounded with common noises, such as the creaking of wood, the crackling of a fire, or the ticking of a clock; spirit-raps are clear and sharp, sometimes soft and light, sometimes loud and distinct, sometimes even noisy; changing their place, and recurring, without any mechanical regularity. The best means of ascertaining the nature of any unusual sounds, so as to leave no doubt about their origin, is to satisfy oneself as to their obedience to the will. If the raps make themselves heard in the place we designate, if they answer to our thought by their number or character, we cannot doubt that an intelligence is at work; although it must be remarked that failure to obey our will is not always a proof of the absence of such an intelligence.

84. Let us suppose that, through careful observation, we have arrived at a certainty that unusual sounds, or other manifestations, are the work of unseen intelligences; is it reasonable to be afraid of them? Assuredly not, for in no such case is there the least danger; only those who are persuaded that the devil has a hand in the matter can be alarmed by them. like children who are frightened by stories of "Raw- head and Bloody-bones." But it must be admitted that these manifestations do sometimes assume uncomfortable proportions, and show a persistence which makes people naturally desire to be rid of them ; and therefore a few words on this subject will not be out of place here.

85. We have said that physical manifestations have for their object the desire of spirits to attract our attention by some special act, and thus to convince us of the presence of a power distinct from that of man. We have also said that spirits of high degree do not make these signs them-selves but employ inferior spirits to do it for them, as we employ servants to do rough work for us; and they do this for a purpose which we are about to explain. This purpose once attained, the physical manifestation ceases, because it is no longer needed. One or two examples will give a better idea of our meaning.

86. Several years ago, when we first began the study of spiritism, and while occupied in writing a work in regard to it, we heard knockings around us for four hours consecutively; it was the first time that anything of the sort had occurred to us, and we had abundant proof that they were not produced by accident; but, for the moment, we could not ascertain anything more about them. At that period, we frequently saw an excellent writing medium; and, next morning, we questioned the spirit who communicated through that medium as to the cause of the knockings we had heard. " It is," he replied, "your familiar spirit who desires to speak to you."-What does he wish to say to us?-" You can ask him yourself, for he is here." Having addressed the same question to this spirit, he announced himself to us under an allegorical name (we learned afterwards, from other spirits, that he belongs to a very elevated order, and played a very important part when on earth), pointed out to us certain errors in our work, indicating the lines in which they occurred, gave us wise and useful counsel, and added that he would be always with us, and would come at our call, whenever we might desire to interrogate him. From that time, the spirit alluded to has never quitted us. He has given us innumerable proofs of his great superiority and his kindly and efficacious intervention has been plainly shown in our worldly affairs, as well as in our investigation of metaphysical questions. But, after our first meeting, the knockings were never renewed. Why was this? Evidently, because lie had wished to enter into regular communication with us ; and, in order to do this, it was necessary to apprise us of the fact. The signal once made and explained, and regular relations established between us, the raps ceased to be useful, and therefore were not again produced. When soldiers are already on parade, the drum is no longer beaten to awaken them.

A fact of a similar character occurred in the experience of a friend of ours. For some time his bedroom had resounded with different noises, which at length became very annoying. Having had an opportunity of conferring with the spirit of his father, through a writing medium, he learned that the noises had been made by him, ascertained his wishes, did what he was thus requested to do, and was never again disturbed. It may here be remarked that those who have the means of communicating regularly and easily with spirits are much more rarely subject to manifestations of this kind than those who have not the means of doing so ; a fact which explains itself.

87. Spontaneous manifestations are not always confined to noises and rappings; they sometimes degenerate into downright racketing and disturbance, furniture and other objects are upset, projectiles of all descriptions are hurled from without, windows are opened and shut by invisible hands, panes of glass are broken; annoyances which can hardly be set down as illusions.

The confusion thus produced among material objects is often very real ; but sometimes there is only the appearance of reality. We hear? a rattling in an adjoining room ; pots and pans appear to be falling about, and breaking with a crash ; logs of wood seem to be rolling about the floor; we hasten to see what is the matter, but find everything in order; and we have hardly left the room, before the tumult begins again.

88. Manifestations of this description are neither rare nor novel; there are few places without some stories of the kind. Fear has doubtless frequently exaggerated facts, which have thus been made to assume gigantic and ridiculous proportions, through passing from mouth to mouth superstition aiding, the houses where such disturbances have occurred have come to be reputed as haunted, and hence have arisen many wondrous and frightful legends of beasts and devils. Knavery, on the other hand, has not failed to make use of the opportunity of trading on credulity afforded by these stories. It is, moreover, easy to imagine the impression which events of the nature referred to, even when shorn of exaggerations, may produce on weak minds, predisposed by education to superstitious ideas. The surest method of avoiding any such disagreeable impressions (since there is no preventing the occurrence of the facts which give rise to them,) is to learn the truth about them. The simplest things may become appalling when their cause is not understood. When the world becomes familiarised with spirits, and when those who are subject to their manifestations no longer fancy that they have a legion of devils at their heels, the prevalent fear of spirits will vanish.

Many authentic facts of the above nature are recorded in the Revue Spirite; among others, the history of the Rapping Spirit of Bergzabern, whose unpleasant tricks continued more than eight years (Nos. of May, June, and July 1858); that of Dibbelsdorf (August 1858); that of the Baker of Grandes Ventes, near Dieppe (March 1860); that of the disturbances which occurred in the rue des Noyers, in Paris (August 1860); that of the Spirit of Castelnaudary (February 1860); that of the Manufactory in Saint-Petersbourg (April 1860), and many others.

89. Facts of this nature have often the character of unmistakable persecution. We knew of six sisters who lived together, and who, for several years, had their dresses scattered about, every morning, sometimes hidden under the roof of the house, sometimes torn, or cut into shreds, notwithstanding all the precautions they took in keeping them under lock and key. Persons in bed, and wide awake, have seen their curtains shaken, or have had their bed-clothes or their pillows violently snatched away from them have been lifted up from their mattresses, or even been thrown out of bed. These facts are more frequent than is imagined; but the vast majority of the victims dare not talk of them, for fear of ridicule. And, to our certain knowledge, the treatment to which some persons have been subjected, with a view to curing them of what has been thought to be a tendency to hallucinations, has sometimes produced madness. Physicians cannot comprehend these things, because they admit only material causes, and thus make some most terrible mistakes. History will, one day, recount some of the medical treatments of this nineteenth century, as, now-a-days, we tell of the horrors of the Middle Ages.

We fully admit that certain occurrences have been the result of trickery or of malice ; but if, when all the evidence has been examined, it is proved that some of these things are not the work of men, we must necessarily come to the conclusion that they are the work of unseen intelligences some will say of ''the devil!," we say, of spirits ; but the question next arises, of what sort of spirits?

90. Superior spirits do not, any more than grave and serious men, amuse themselves with playing ill-natured tricks. We have often made spirits of this disorderly nature come to us, and have questioned them as to the motives of their misbehaviour. The majority of them seem to have no other object than that of amusing themselves, and to be rather reckless than wicked ; they laugh at the alarm they occasion, and at the useless searchings that are made to find out the cause of the tumult. There are others, however, who will furiously assail some one whom it gratifies them to persecute, and will follow him from one house to another. Others, again, attach themselves to Some particular locality, from no graver motive than caprice. Sometimes it is a vengeance which they exercise, as we shall show farther on. In other cases, their object is more praiseworthy they wish to attract our attention, and to enter into communication with us, either for the purpose of giving advice which may be useful to us, or to ask something for themselves. We have often known them ask for our prayers ; others have begged that some vow, which they were not able to fulfil during their earthly life, might be fulfilled in their name ; others, again, have desired to make reparation for some evil deed committed by them when on earth, and this, for the sake of their own repose in their present state. Generally speaking, it is a mistake to be afraid of them; their presence may be troublesome, but is rarely dangerous.

It is not strange, however, that people are anxious to rid themselves of such visitants; but, unfortunately, they generally set about doing this in a wrong way. If spirits are only amusing themselves, the greater the gravity with which their antics are met, the more persistent they become ; like mischievous children, who only tease the more, the more anger they excite, and the more successful they are in frightening the timid. The wisest course is to laugh at their absurdities for they then get tired of playing the fool, and cease their efforts to annoy. We have an acquaintance who, far from being irritated by these attacks, excited them, defying their authors to do this or that, with such good effect, that, after a few (lays, they took themselves off. But, as we have said, there are some whose motives are less frivolous ; and for this reason it is always well to learn what they are aiming at. If they make some request, we may be sure they will cease their visits as soon as their wish is satisfied. The best way of gaining information in this respect is to evoke the spirit, through the intervention of a good medium, in order to ascertain with whom, and what, we have to do. Should it be a spirit who is unhappy, charity commands us to treat hint with the consideration due to his suffering ; if he be a practical joker, we may treat him more cavalierly if he be malicious, we must try to aid him in becoming better. In any case, prayer can only have a good effect, but the gravity of any formal exorcism only excites their merriment, and they treat it as of no account. If we are able to enter into communication with them, we must attach no importance to any titles they may assume, whether of a burlesque character, or assumed with a view of horrifying ; for this is often done to divert themselves with our credulity.

We shall recur to this subject, giving further details, and stating the reasons which often render prayer for spirits inefficacious, in the chapters on Haunted places and Obsession.

91. The phenomena we are considering, although produced by spirits of an inferior order, are often superintended by spirits of higher degree, with the view of convincing us of the existence of incorporeal beings in close connection with mankind The sounds they make, the very fears excited by them, arrest attention, and end by opening the eyes of the incredulous. The question as to the nature of the mysterious beings who take these means of manifesting their presence and their power, is answered by the means which they themselves point out of communicating with them. The explanations which they give us, in regard to themselves and their procedures, teach us also to distinguish between what is real and what is false or exaggerated in statements of these phenomena; a discrimination hardly to be arrived at of ourselves. Whenever anything unusual occurs in our presence, such as an unaccustomed noise, a movement, or even an apparition, our first care should be to ascertain whether it may not be due to some natural cause, because this is most probable; and we must be careful not to admit the intervention of spirits, unless we are sure that the phenomenon is of their producing. In this way we exclude the possibility of illusion. If, for example, at a time when we are sure that no creature in the flesh is near us, we get a box on the ear, or a slap on the back, we can be in no doubt as to whether an invisible being is, or is not, in our vicinity.

We should be very careful in regard, not only to tales which may be more or less exaggerated, but also to our own impressions, and not b in haste to attribute an occult origin to all that is beyond our comprehension. An immense number of very simple natural causes may produce effects that appear strange at first sight; and it would be mere superstition to lay to the account of spirits all the accidents that may happen in the house, or in daily life, and which are usually the result of our awkwardness or want of care.

92. The explanation given respecting the movement of inert bodies is equally applicable to all the spontaneous phenomena that may occur. The noises referred to, though louder than the rappings on tables, have the same origin; the throwing or displacement of objects is effected by the same force that raises a table. It may be asked here:
"Where is the medium in the cases just referred to?" - Spirits have told us that, even in these cases, there is always some one whom the unseen agent makes use of, with, or without, his knowledge. Spontaneous manifestations very rarely occur in isolated places; it is almost always in inhabited houses that such things take place, and through the unconscious mediumship of some one present, whose influence aids their production, without his desiring to do so. Such persons are unmistakably mediums, although themselves unaware of their power, and may therefore be called natural mediums. They are, in comparison with other mediums, what natural somnambulists are to magnetic somnambulists, and offer quite as curious a subject of study.

93. The voluntary or involuntary intervention of a person endowed with a special aptitude for the production of these phenomena appears to be necessary in the greater number of cases, although cases occur in which the spirit appears to act alone; but even then, it is quite possible that he may draw the animalised fluid from some other source than the persons present : a possibility which explains why It IS that spirits, though incessantly around us, do not always exert a perturbing action. To do this, it is necessary, first, that the spirit should will it, and, secondly, that he should have some motive for doing it; otherwise, he does nothing. It is also necessary for him to find, precisely in the place where he wishes to act, the person or persons fitted to second his action; a coincidence of comparatively rare occurrence. If an available person enters unexpectedly, the spirit may profit by the opportunity thus afforded; or, in spite of the concurrence of favourable circumstances, he may be prevented from acting by some superior will, which does not permit him to act as he wishes. He may be only permitted to act under certain limitations, and in a case in which the manifestations he wishes to produce would be useful, either as a means of conviction, or as a test for the person who is the object of them.

94. We will only quote, in illustration of the foregoing remarks, a conversation in reference to the occurrences in the rue des Noyers, in Paris,

in June 1860. (See the Revue Spirite, for August 1860.)

1. (Question addressed to Saint Louis.) Will you have the kindness to tell us if the facts reported to have taken place in the rue des Noyers really took place? We have no doubt as to their possibility.

"Yes, they really occurred; the popular imagination exaggerates them, but they were really the work of a spirit who likes to amuse himself at the expense of the inhabi- tants of the house in question."

2. Is there any one in the house who is the cause of these manifestations?

"Such manifestations are always caused by the presence of the person attacked; they arise from the ill-will of the perturbing spirit towards an inhabitant of the place to which he conies; and his object is to annoy him, and to drive him out of the house."

3. We would ask if, among tile people of tile house, there is some one who causes these phenomena by a spontaneous, involuntary, medianimic influence?

"Without such an influence, these occurrences could not have taken place. A spirit dwells in a place for which lie has a predilection ; lie remains passive, as long as there is in it no one fitted to be used as a medium; but if such a person comes thither, he uses his medianimity as much as he can."

4. Is the presence of such a person at the very place itself indispensable?

"It is so usually, and such is the case in the present instance; this is why I said that, without the presence of such a person, the occurrences could not have taken place. But it was not lily object to generalise; there are cases in which the immediate presence of a medium is not necessary."

5. Uproarious spirits being always of an inferior order, is the aptitude for serving as their auxiliary a presumption of inferiority on the part of the person they use as a medium, and does it show his sympathy with the beings who thus use him?

"The different objects thus employed are generally taken from the spot where the manifestations occur, or in its neighbourhood; a force proceeding from the spirit impels them into the air, and they fall into the place designed by him."

7. Since these spontaneous manifestations are often permitted, and even ordered, with a view to convincing the incredulous, it appears to us that, if the latter were them-selves the objects of these phenomena, they would be compelled to yield to the evidence of their own perceptions. They sometimes complain that they cannot get hold of conclusive facts is it not in the power of spirits to give such persons some proof that they could not deny?

"Do not atheists and materialists witness, every moment, the effects of the power of God and of thought? But does this hinder them from denying both God and the soul? Did the miracles of Jesus convert all his contemporaries? Do not those who, in your time, ask you to let them see some manifestations, too often resemble the Pharisees who said 'Master, show us a sign'? Those who are not convinced, by the wonders of the creation, of the existence of beings superior to man, would hardly be induced to admit the existence of spirits, even if the latter should appear to them in ways the most convincing. Opportunities of seeing are always to be found by those who seek for them with honesty and sincerity. Incredulity cannot hinder the accomplishment of the Providential purposes; it will not hinder the development of the spiritist movement. Do not trouble yourself about opposition, which is, to the truth, what shadow is to the picture, giving it a higher relief."

8. Do you think it would be of any use to evoke this spirit, so that we might ask him some questions?

"Evoke him if you will; but he is a spirit of low degree, who will not be able to give you much information."

Remark. - This question was suggested by the nature of some of the above answers, which appeared to be beyond the attainment of this spirit, both in point of ideas, and of expression. There is nothing surprising in his having been aided by more enlightened spirit, wishing to take advantage of this occasion, in order to give us information; on the contrary, cases of the kind are very common. But there was a remarkable peculiarity in the present instance, the influence of another spirit being made apparent in the very writing of the answers in which he intervened, and which was more even and flowing than the rough and irregular writing of the rag-picker, which was indistinct, and of a different character.

17. What are you doing now? do you ever think of your future?

"Not yet; I am a wanderer. People think so little of me upon the earth; nobody prays for me. I am not helped, and therefore I do not exert myself."

Remark.-We shall see, farther on, how much we may contribute to the comfort and advancement of inferior spirits, by prayer and counsel.

18. What was your name when living? "Jeannet."

19. Well, Jeannet, we will pray for you. Tell us if out evocation has given you pleasure, or whether it has annoyed you?

"Pleasure, rather; for you are kind, good folks, though somewhat too grave. You have listened to me, and I am pleased with that."

"JEANNET."

96. The only difference between this class of phenomena and those just alluded to consists in the nature of the objects brought (which are almost always pleasing), the good intentions of the spirit who brings them, and the gentle and often delicate manner in which they are presented. We allude to the spontaneous exhibition of things which were not in the room when we entered it; these spirit-gifts being generally flowers, sometimes fruit, sugar-plums, jewels, etc.

97. It is, however, to be observed that phenomena of this character are more easily imitated than most others; for which reason we must always be on our guard against trickery. We know what conjurors can do in this line and dupes may easily be made by skilful and interested manoeuvres, even without the conjuror's skill. The best of all guarantees against frauds of the description alluded to are, first, the honourability and disinterestedness of the medium; secondly, the attentive examination of all the circumstances under which such reputed phenomena occur; and, thirdly, a wide and enlightened experience of spiritism, which alone enables us to form a correct judgement in regard to Occurrences that may appear suspicious.

98. The theory of physical manifestations in general is summed up remarkably well in the following dissertation of a spirit whose communications bear an evident stamp of logical superiority. Much more from the same spirit will be found in the course of this work. He has made himself known to us, under the name of Erastes, as a disciple of Saint Paul, and as the Spirit-guide of the medium who serves as his interpreter

"It is absolutely necessary, in order to obtain phenomena of this description, to have with you mediums whom I will call sensitives, that is to say, persons gifted, in the highest degree, with the medianimic faculties of expansion and penetrability; because, the nervous system of such mediums being easily excited, they are able, by means of certain vibrations, to project their animalised fluid around them in profusion.

"Impressionable natures, those whose nerves vibrate at the faintest emotion or sensation, responding at once to any moral or physical influence, internal or external, furnish excellent mediums for the physical phenomena of tangibility, and for the transport of objects. The peculiarity of their nervous system, which is almost entirely deprived of the refractile envelope that isolates the nervous system in the greater number of incarnated spirits, renders them specially apt for the development of these phenomena. Consequently, with a medium of this nature, and whose other faculties arc not antagonistic to medianimisation, phenomena of tangibility, raps in walls or furniture, intelligent movements, and even the floating of the heaviest bodies in the air, are easily obtained. And these results will occur with still greater certainty if, instead of a single medium, there are present several mediums equally endowed.

"But, between the production of these phenomena and the obtaining of the introduction of objects into closed rooms, there is an immense step to be accomplished; for, in the latter case, not only is the work of the spirit more complex and more difficult, but, what is still more important, the spirit can only operate by means of a single medianimic mechanism; in other words, in this case, several mediums cannot be made to co-operate simultaneously for the production of the same phenomenon. On the contrary, it often happens that the presence of persons antipathetic to the operating spirit renders the operation impossible. Moreover, this sort of medianimity always necessitates a greater power of concentration, and, at the same time, a full diffusion of certain fluids; and these fluids can only be obtained through mediums endowed with the highest medianimic gifts; those, in a word, whose electro-medianimic machinery is of the best quality.

"In general, the phenomenon of the transport of objects into closed rooms is, and will remain, exceptionally rare. There is no need for me to point out why phenomena of this character should be less common than the other facts of tangibility; from "'hat I have said, you can draw your own conclusions. On the other hand, these phenomena are of such a nature that, not only all mediums are not fitted for their production, but all spirits themselves cannot produce them. In fact, it is necessary that, between the spirit and the medium whom he influences, there should exist an affinity, an analogy, in a word, a certain homogeneity, which allows the expansible quality of the spirit fluid * of the incarnated agent to blend, unite, and combine with that of the spirit who desires to bring you something. This fusion must be such that the resulting force becomes, so to speak, one; as, when the electric current acts on charcoal, fire and light are produced as though the current and the charcoal were one. Why this union? Why this fusion? you will ask. It is because, for the production of these phenomena, it is necessary that the essential qualities of the spirit-motor should be increased by certain qualities of the medium; because the vital fluid, indispensable for the production of all medianimic phenomena, is the exclusive property of the incarnated spirit, and consequently, the operating spirit is obliged to impregnate himself with it. It is only then that he can, by means of certain properties of your surrounding atmosphere which are unknown to you, isolate certain material objects, and thus render them invisible, move certain objects, and even move people in the flesh as well.

"It is not permitted, at this time, to unveil to you the laws that regulate the gases and the fluids by which you are environed; but, before many years have passed, before the space of a human life is accomplished, the explanation of these laws and of these phenomena will be obtained by you; and you will witness the rise of a new variety of mediums, who will fall into a peculiar cataleptic state as soon as they are medianimised. *

"You have seen with what great difficulties the bringing of objects into closed rooms is surrounded. You may reasonably conclude, therefore, that phenomena of this nature are, as I have said, very rare, and the more so, because the spirits themselves are but little inclined to their production, since it necessitates on their part a kind of labour which, from being almost physical in its nature, is really disagreeable and fatiguing for them. There is yet another obstacle to the generalisation of facts of the character in question, viz., the state of the medium himself, which often opposes an insuperable barrier to their production, notwithstanding the energy and goodwill of the spirit operators.

"Raps, movements, and suspensions, are simple phenomena, produced by the concentration and dilatation of certain fluids, and can be obtained by the will and effort of mediums fitted for the work, provided they are seconded by the necessary concourse of special circumstances, only to be brought about by a single spirit and a single medium, and demanding, beyond the conditions of tangibility, a fluid combination of a peculiar nature, in order to isolate and render invisible the objects which are to be brought to the circle.

"You, spiritists, who have already studied the subject, will easily understand these explanations, and what I have said about the concentration of special fluids required for producing the transport and tactility of inert matter ; you are able to admit it, just as you admit the phenomena of electricity and magnetism, with which the facts of medianimity are in close analogy, and of which, they are, so to say, the confirmation and development. As for the incredulous, and those who oppose the light in the name of science, I am not anxious to convince them they will be convinced in time, by the force of evidence, and will have to admit the facts of spirit-manifestation, as they have had to admit so many other facts which human science formerly denied.

"To recapitulate the facts of tangibility are of frequent occurrence, but the bringing of objects to a circle is very rare, because the conditions for obtaining this order of phenomena are very difficult to combine ; consequently, no medium can say: 'At such an hour and moment I shall get something brought,' for the spirit himself often meets with an insuperable obstacle to his efforts. I should add that these phenomena are doubly difficult in public gatherings ; for, in such, there are almost always strongly refractile elements, which paralyse the spirit's action, and weigh even more heavily on that of the medium. You may hold it as certain, on the other hand, that these phenomena almost always occur in private and spontaneously, and generally without the medium's knowledge or expectation, for, in fact, they rarely occur when. the medium is expecting them; from all of which you may conclude that there is fair ground for suspicion, whenever a medium professes to be able to obtain these phenomena at his will, in other words, to command the spirits as he would a servant, which is simply absurd. Hold also as a rule for general use, that spirit-phenomena are not intended simply to excite and amuse the curious. If some spirits give themselves up to this sort of manifestation, it can only be for simple phe- nomena, and not for those that require exceptional conditions, such as are necessary for the bringing of objects into closed rooms.

"Keep in mind, spiritists, that, if it is absurd to repudiate systematically all spirit-phenomena, it is none the less so, on the other hand, to give a blind acceptance to every tale. When phenomena, such as facts of tangibility, apparitions, clairvoyance, or the transport of objects, occur spontaneously, and, as it were, instantaneously, accept them; but, I cannot urge you too strongly to accept nothing blindly, to subject every occurrence to a minute and thorough sifting. Believe me, spiritism, rich as it is in sublime and grand phenomena, has nothing to gain from petty manifestations that skilful conjurors may imitate.

"You may reply that these phenomena are useful to convince the incredulous ; but remember that, if spiritism did not offer other means of conviction, it would not have numbered at this time the hundredth part of its present adherents. Address yourselves to the heart ; it is thus that you will make converts worth gaining. If you consider it useful, for certain persons, to proceed by the presentation of physical phenomena, at least present these under circumstances that can give no handle to false interpretation ; and, above all, do not attempt to obtain these phenomena under any but their normal conditions; for even facts, when presented under wrong conditions, furnish arguments for the incredulous, instead of convincing them.

"ERASTES."


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* When a new idea has to be expressed by a new word, spirits show themselves to be quite capable of coining neologisms. The words electro-medianimic, and perispiritic, are not of our making. Those who have criticised us for creating the words spiritist, spiritism, perispirit, &c., should have directed their criticisms, not against us, but against the spirits from whom we have received them.

99. The phenomenon of transport sometimes offers one very singular peculiarity, inasmuch as certain mediums only obtain it when in a somnambulic state; but this is easily explained. The somnambulic state constitutes a natural release from fleshly trammels, a sort of isolation of the spirit and perispirit, which facilitates the combination of the necessary fluids. This has frequently been the case when objects have been brought in our presence. The following questions were addressed by us, on one occasion, to the spirit by whom the phenomenon of transport was effected but, his answers not being sufficiently clear, we submitted them also to the spirit Erastes, who is much more enlightened as regards theoretic knowledge, and who completed what was lacking in the explanations of the other by his very judicious observations. The one is the artisan, the other the scientist; and we gain instruction even by comparing these two intelligences ; for we thus find that the mere fact of release from the fleshly body does not suffice to enable a spirit to understand everything.

1. Will you have the kindness to tell us why it is that, whatever you bring us, comes while the medium is in the magnetic sleep?

"That is owing to the medium's nature ; what I bring, when my medium is asleep, I could bring, with another medium, when awake."

2. Why do you make us wait so long for what you bring, and why do you excite the covetousness of the medium, by stimulating his desire to obtain the promised gift?

"It takes time to prepare the fluids which I need for the transport; as to exciting the medium's desire, I often do so in order to amuse the people who are present, as well as the somnambulist himself."

Remark of Erastes. "The spirit who has answered does not know any better ; he does not take account of the use of this covetousness which he instinctively excites, without being aware of its effects he thinks he only amuses by so doing, whilst, ill reality, he thus brings about, without suspecting it, a greater emission of fluid. This stimulation is necessitated by the difficulty of the phenomenon ; all the greater when it is not spontaneous, and especially with certain mediums."

3. Does the production of the phenomenon depend upon the special nature of the medium., and could it be produced, more quickly and easily, with other mediums?

"Its production depends upon the nature of the medium, and cannot take place except with natures between whom there exists the requisite correspondence ; as to effecting the transport more quickly, the habit we get into, when we act frequently with the same medium, is of great service to us."

4. As regards the influence of the persons present, has it any effect in impeding or facilitating the production of the phenomenon?

"When there is disbelief and opposition, we are often much hampered by them we prefer to make our attempts in the presence of believers, and of persons versed in spiritism. But I do not mean to say that the ill-will of the incarnated can paralyse us completely."


5. Whence did you get the flowers and the sugar-plums that you have brought us?
"I get the flowers in the gardens; I take those that please me."

6. And the sugar-plums? The shopkeeper must perceive his loss.


"I take them just where I like ; the shopkeeper never perceives it at all, because I put others in their place."

7. But the rings you have brought? They are valuable; where did you get them? Have you not wronged the person from whom you took them ?

"I took them from places unknown to any one, so that nobody can be the worse for my taking them."

Remark of Erastes. - "The fact is insufficiently explained, owing to the want of knowledge on the part of the spirit who is replying. It is quite possible that some wrong may have been done in the matter; but the spirit is unwilling to pass for having committed a larceny. An object can only be replaced by another which is identical with it in form and value; consequently, if a spirit had the power of substituting an object precisely similar to that which he takes, he would have no motive for taking it, and should rather give the one which serves as a substitute."

8. Is it possible to bring flowers from another planet? "No ; that is not possible for me."
- (To Erastes.) Have other spirits this power?

"No, it is not possible, on account of the difference of the atmospheric surroundings."

9. Could you bring flowers from another hemisphere; from the tropics, for example?

"Yes; if they are on this earth, I could bring them."

10. These objects which you have brought, could you make them disappear and take them back?

"Just as easily as I brought them; I can take them back whenever I like."

11. Does the bringing of objects give you any trouble, or necessitate anything like labour or fatigue?

"It does not give us any trouble, when we have per-mission ; it might give us a good deal, if we attempted to produce these phenomena without permission."

Remark of Erastes. - "He will not admit that it gives him trouble, although it really does ; as he is obliged to perform an operation which is, so to say, almost physical in its nature."

12. What are the difficulties that you meet with?
"Only unfavourable fluidic conditions, that hinder our action."

13. How do you carry an object; do you hold it in your hands? " No, we envelop it in ourselves."

Remark of Erastes. - " He does not explain the operation clearly, for lie does not envelop the object in his own personality ; but as his personal fluid is dilatable, penetrable, and expansible, he combines a portion of this fluid of his with a portion of the animalised fluid of the medium, and it is in this combination of fluids that he hides and transports the object to be brought. It is therefore not correct to say that he envelops it in himself."

14. Could you bring us, with the same facility, an object of considerable weight; of a hundred pounds weight, for instance?

"Weight is nothing to us; we bring you flowers, because a flower is more agreeable than anything heavy."

Remark of Erastes. - "What he says is true he could bring two hundred- weight, or any weight, for the weight that exists to your perceptions is annulled in his case : but here again there is a hitch in his explanation. The mass of the combined fluids must be in proportion to the mass of the objects to be moved: in a word, the force employed must be in proportion to the resistance to be overcome ; from which it follows, that, if a spirit only brings a flower, or some light thing, it is often because lie does not find in the medium, or in himself, the elements necessary for any greater effort."

15. Does it sometimes happen that things which disappear, we know not how, have been removed by spirits?

"That happens very frequently, much oftener than you have any idea of; and it might be remedied by asking the spirit to bring back what has disappeared."

Remark of Erastes. - "That is true; nevertheless, what is carried away, is sometimes made away with very effectually, for the things are often conveyed to a great distance. But, as almost the same conditions are required for taking things away as for bringing them, it can only be accomplished by the aid of mediums gifted with special faculties therefore, when anything disappears, it is far more probable that your own carelessness, rather than spirit-action, has caused its disappearance."

16. Are some occurrences, which we regard as natural phenomena, really the work of spirits?

"Your daily life is replete with incidents of this character, which you do not understand, because you have not made them a subject of thought, but of which a little reflection would enable you to perceive the real nature."

Remark of Erastes. - "Do not attribute to spirits what is the work of men ; but remember that their occult influence is constantly exerted, and gives rise, around you, to various circumstances and incidents necessary to the accomplishment of your acts, and even to your existence."

17. Among the things brought by spirits, may there not be some which are fabricated by them, that is to say, spontaneously produced by the modifications which the universal fluid is made to undergo by spirits?

"Not in my case, for I have no such permission; only an elevated spirit could do this."

18. How did you manage to introduce those things, the other day, since the room was entirely closed?

"I brought them in with me, enveloped, so to say, in my substance: the long and the short of it is, 'tis inexplicable."

19. How did you manage to render visible those objects which were invisible an instant before?

"I took away the matter that enveloped them."

Remark of Erastes. - "Strictly speaking, it is not matter that envelops them, but a fluid drawn in part from the perispirit of the medium, and, in part, from that of tile operating spirit."

20. (To Erastes.) Can an object be brought into a room that is perfectly closed ; in short, can a spirit spiritualise a material object so that it may pass through matter?

"This is a complex question. A spirit can render material things invisible but not penetrable; he cannot break through the aggregation of matter, for that would be the destruction of the object.* An object being rendered invisible, he can bring it into the room when he pleases, and can deprive it of its invisibility at any given moment. It is quite another affair in regard to things that we compose, for, in such cases, we only introduce the elements of matter, and these elements are essentially penetrable ; for we ourselves can penetrate and pass through the most condensed bodies, as easily as the rays of the sun pass through a windowpane; so that we may truly say that we have introduced the object into the place, however closed it may be; but only in such a case." *

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* See hereafter, for the theory of the formation of evanescent objects by spirits, the chapter entitled: Laboratory of the invisible world.

100. Of all spirit-manifestations the most interesting, without doubt, are those by which spirits are those by which spirits are able to render themselves visible. We shall see, by the explanation of these phenomena, that there is nothing supernatural in them, any more than in the others; but we will first introduce the answers that have been given to us by spirits on this subject.

1. Can spirits render themselves visible?

" Yes, especially when you are asleep; but there are who see them while awake, though is less common. "

Remark. - While the body reposes, the spirit disengages itself from its material bonds; it is then more free, and can more easily see other spirits, with whom it enters into communication. A dream is only a reminiscence of this state; when we remember nothing, we say we have had no dream, but the soul has none the less had its eyes open, and enjoyed its liberty. We shall here treat especially of apparitions seen while the seer is awake. *

2. Do spirits who manifest themselves to the sight belong to one class rather than another?

"No, they belong to all classes, the highest as well as the lowest."

3. Have all spirits the power of manifesting themselves visibly? "Yes, but they have not always the permission or the wish to do so."

4. When spirits thus manifest themselves, what is their object? "That depends upon their nature; their object may be good or bad."


5. What! do you assert that permission may be given when their object is a bad


one?
The intention of the spirit may be bad, but the result may be useful."


"In such cases the apparition is permitted as a trial for those to whom it appears.


6. What can be the object of spirits in showing themselves when their intentions are evil?

"The desire to frighten, or sometimes to take revenge."
-What is the object of spirits who come with good intentions?
"To console those who regret them; to prove that they still exist, and are still

near you; to give good counsels; and sometimes to ask help for themselves."

7. What harm would there be, if the possibility of seeing spirits were permanent and general? Would not this be a means of removing doubts from the minds of the most incredulous?

"Men being constantly environed by spirits, the incessant view of the latter would trouble them, would put them out in their work, and would take from them, in most cases, their freedom of action ; thinking themselves alone, men act more freely. As to the incredulous, they have means enough of conviction, if they would but profit by them. You know that there are people who have seen, and yet who do not believe any the more on that account, for they speak of what they have seen as illusions. Do not vex yourselves about such people; God has them in His keeping."

Remark. - It would be as inconvenient to find oneself incessantly in the presence of spirits, as to see the air which environs us, or the myriads of microscopic animals around us and upon us. Hence we may conclude that what God does is well done, and that He knows what is good for us, better than we do.

8. If there be inconvenience in seeing spirits, why is it permitted in some cases ?

"It is to give you proof that all does not die with the body, and that the soul preserves its individuality after death. The passing glimpse thus afforded is enough to give this proof, and to attest the presence of friends near you, but is attended with no permanent inconvenience."

9. Is the view of spirits more frequent in worlds which are more advanced than this is?

"The nearer man approaches to the spiritual nature, the more easily he enters into conscious relationship with spirits; it is the grossness of your envelope which renders the perception of ethereal beings rare and difficult."

10. Is it reasonable to be frightened at the apparition of a spirit?

"Any one who reflects must see that a spirit, whatever it may be, is less dangerous than a person in the flesh. Spirits go about everywhere; and there is no need of seeing them, to know that you have them at your elbow. If a spirit wishes to hart you, lie can do so without showing himself, and with greater certainty when unseen; he is not dangerous because he is a spirit, but he may be so through the subtle influence that he is able to exercise over your thoughts, in turning you from the right path, and urging you to evil."

Remark. - Persons who are afraid when alone, or in the dark, rarely understand the cause of their fear they could not tell you what they are afraid of, but, most assuredly, there is more to be feared in meeting with men than with spirits, for a malefactor is more dangerous while in the flesh than after his death. A lady of our acquaintance, saw, one evening, in her bedroom, an apparition so lifelike that she thought some-body had entered the room, and her first feeling was one of fear. Having ascertained that no one in the flesh was in the room, she said to herself: ''It seems that it was only a spirit: so I can sleep in peace."



11. Can a person to whom a spirit appears enter into conversation with him?


"Certainly, and, moreover, this is what you should always do under such circumstances. You should ask the spirit who he is, what he wants, and what you can do to be of service to him. If the spirit is unhappy and suffering, he will be soothed by your commiseration; if he is a kindly spirit, he may have come with the intention of giving you good counsel."

- How, in such a case, can the spirit answer?

"Sometimes he answers by articulate sounds, like a living person, but, more frequently, there is transmission of thought."

12. When spirits appear with wings, have they wings in reality, or are these wings only a symbolic representation?

"Spirits have no wings ; they have no need of them, because, from their spiritual capabilities, they are able to transport themselves everywhere. They assume any appearance they choose, according to the effect they desire to produce on the person to whom they show themselves. Sometimes they appear in ordinary clothing; sometimes enveloped in flowing drapery; sometimes with wings, &c., as attributes of the category of spirits which they represent."

13. Are the persons we see in dreams always those whom they seem to be by their appearance?

"They are almost always the very persons whom your spirit has been to see, or who come to find you, during your sleep."

14. Could not mocking spirits assume the appearance of persons who are dear to us, and so lead us astray?

"They may assume fantastic appearances, to amuse themselves at your expense; but there are some things that they are not permitted to meddle with."

15. Thought itself being a kind of evocation, we can well understand that it may induce the presence of a spirit; but why does it so frequently happen that the people of whom we think most often, and whom we most ardently desire to see again, never appear to us in our dreams, while, on the contrary, we constantly see people who are indifferent to us, and whom we never think of?

"Spirits have not always the power to manifest them-selves to your view, even in a dream, notwithstanding your desire to see them; causes which are independent of their will may prevent their doing so. Moreover, this often occurs as a trial, which your most ardent desire is powerless to escape. As to persons whom you regard with indif- ference, although, you do not think of them, it is quite possible that they may think you. Besides, you can form no idea of the relations of the world of spirits; you meet there with a host of acquaintances, old and new, of whom you have no remembrance during your waking hours."

Remark. - When there is no confirmation of visions or apparitions, we may fairly set them down as hallucinations; but, when they are confirmed by events, we cannot attribute them to imagination. Such are, for example, the apparitions so often seen, sometimes in a dream, sometimes in the waking state, of persons of whom we had not been thinking, and who come at the moment of their death, to show us, by various signs, the circumstances of their decease, of which we had no previous idea. Horses have been often found to rear, and refuse to on, in the presence of apparitions which frightened their riders also. If imagination counts for something in the human subject, we can hardly suppose horses to be troubled by it. Again, if the images that we see in dreams were always the reflex of the preoccupations of our waking hours, it would not explain the fact, that we often never dream at all of what we think of most frequently while awake.

16. Why do certain kinds of visions occur most frequently during illness?

"They occur as frequently in perfect health ; but the material bonds are relaxed during illness, when the weakness of the body leaves the spirit more free ; so that it then enters more easily into communication with other spirits.

17. Spontaneous apparitions appear to be more frequent in some countries than in others. Is it that some races are better endowed than others for receiving this kind of manifestation?

"Apparitions, noises, all kinds of manifestations, in short, occur equally, all over the earth; but they present distinctive characteristics according to the peoples among whom they occur. Among those nations, for example, where writing is in little use, you will not find writing mediums; elsewhere, they abound. Again, noises and movements of objects are more frequent than intelligent communications, because these last are least esteemed, and least sought after."

18. How is it that apparitions generally take place during the night? - Is it owing to the effect of silence and darkness on the imagination?

"It is for the same reason that you see stars during the night, and do not see them during the day. A strong light effaces an apparition of slight force, but it is an error to suppose that night has anything to do with the matter. Interrogate those who have seen apparitions, and you will find that the greater number of them have occurred during the day."

Remark. Apparitions are much more frequent and more general than is usually supposed; but many persons do not speak of them from fear of ridicule, while others attribute them to illusion. If facts of this nature appear to be more common among certain peoples, it is because these facts, true or false, are more carefully recorded in the traditions of those peoples, multiplied, as well as amplified, by the taste for the marvellous to which certain localities are more or less predisposed by their aspect, and other natural conditions; the credulity of the inhabitants dressing tip the commonest occurrences in the garb of the supernatural. The silence of sparsely-peopled regions, the abruptness of ravines, the moaning of the wind through the trees, the roar of the tempest, mountain echoes, the fantastic shapes of clouds, shadows, mirages, all tend to excite illusions in the minds of the rude and the unlettered, who recount, with entire belief, what they have seen, or fancy they have seen. But side by side with fiction, is a reality; the establishing of the latter, freed from the puerile and debasing accessories added by the former, is one of the most important results of the serious study of spiritist doctrine.

19. Does the seeing of spirits take place in the normal state or only in the ecstatic state?

"It may take place ttnder perfectly normal conditions; nevertheless, people who see them are often in a peculiar state, bordering on trance, which gives them a kind of second-sight." (See The Spirits' Book, N° 447.)

20. Do those persons who see spirits see them with their eyes?

"They think they do; but, in reality, it is their soul that sees, for they can see them with their eyes shut."

21. How does a spirit make himself visible?

"As in all other manifestations, by employing certain properties of the perispirit, which may be made to undergo a Variety of modifications, at the will of the spirit."

22. Can that which is the spirit himself be made visible, or can it only be manifested by the perispirit?

"To you, in your materialised state, spirits can only manifest themselves with the aid of their semi-material envelope, which is the intermediary that enables them to act on your senses. It is with this envelope that they sometimes appear to you under the human form or any other; whether in your dreams or in your waking state, whether in the light or in the dark."

23. Is it by the condensation of the fluid of the perispirit that the spirit renders himself visible ?

"Condensation is not the right word, but rather a term of comparison which may aid you to form an approximative idea of the phenomenon; for, there is, in reality, no condensation. The combination of fluids produces, in the perispirit, a peculiar condition, to which nothing in your experience offers any analogy, and which renders it perceptible by you."

24. Are the spirits who appear to us inaccessible to the touch ; could they not be laid hold of?

"When in their normal state, you could no more seize them than you could seize a shadow: but, they can, nevertheless, make themselves felt by your sense of touch, and leave traces of their presence. They Can even, in certain cases, render themselves tangible for a short time ; which proves that there is something material in common between them and you."

25. Are all persons so constituted as to be able to see spirits?


"Yes, during sleep; but not in the waking state. In sleep, the soul sees without any intermediary; while you are awake, it is always influenced more or less by your organs. This is why the conditions are not quite the same when you are awake as when you are asleep."

26. Whence comes the faculty of seeing spirits while we are awake?

"That faculty depends on the Organisation, and on the greater or less degree of facility with which the fluid of the seer combines with that of the spirit. It is, therefore, not sufficient for the spirit to desire to manifest himself; it is also necessary that he should find the requisite aptitude in the person by whom he wishes to be seen."

-Can this faculty be developed by exercise?

"Yes, like all other faculties ; but it is one of those of which it is well to await the natural development, for fear of Over-exciting the imagination. A general and permanent sight of spirits is exceptional, and does not appertain to the normal state of humanity."

27. Is it possible to obtain the apparition of a spirit by summoning him to appear?

"Sometimes, but very rarely; apparitions are almost always spontaneous. To evoke with authority, you must be endowed with a special faculty."

28. Can spirits render themselves visible under any other than the human form?

"The human form is the normal form ; a spirit can vary the appearance of this form, but it is always the human type." *

- Cannot they manifest themselves under the appearance of a flame?

"They can produce flames and lights, as they can any other appearances, in order to attest their presence; but these appearances are not the spirits themselves. A flame is often only a mirage, or an emanation of the perispirit, of which, in all such cases, it is only a part : the perispirit only appears, in its entirety, in visions."

29. What are we to think of the idea which attributes the Will-o'-the-Wisp to the presence of souls or spirits?

"Such an idea is mere superstition ; the result of ignorance. The physical cause of the Will-o'-the-Wisp is well known."

-Was the blue flame, said to have been seen on the head of Servius Tullius, when a child, a fable or a reality?

"It was a reality, produced by a familiar spirit who desired to warn his mother. The mother, a seeing medium, perceived the radiation of her child's spirit-guide. All seeing mediums do not see with the same degree of Vision, just as your writing mediums do not all write the same thing. While this mother saw only a flame, another medium might have seen the spirit's body."

30. Could spirits present themselves under the form of animals?

"That may happen but it is only very inferior spirits who assume such a form. It could not, in any case, be more than a momentary appearance: for it would be absurd to believe that any veritable animal could be the incarnation of a spirit. Animals are always animals and nothing else."

Remark. - Superstition alone could suggest the idea that certain animals are animated by spirits. Only a very gullible or moon-struck, 'imagination could see anything supernatural in the peculiarities some-times displayed by animals; but fear often makes people see things that have no real existence. Fear, however, is not the only source of this idea we knew a lady, a very intelligent person in other respects, who had an unbounded affection for a large black cat, because she believed it to be of a super- animal nature. This lady had never heard of spiritism; if she had known anything of it, she would have known that such a metamorphosis is impossible.


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* For farther details regarding the state of the spirit during sleep, see, in The Spirits’ Book, the chapter on the Emancipation of the Soul, N° 409.

101. The most ordinary mode of apparition is that which takes place in sleep, through dreams; such apparitions are called visions. It does not enter into the plan of our present work to examine all the peculiarities that are presented by dreams ; we will merely state that they may be: - the actual sight of objects present or absent; a retrospective view of the past; and, in some exceptional cases, a presentiment of the future. Dreams are also, in many cases, allegorical pictures which spirits bring before our eyes ; the good, in order to give us useful warnings and salutary counsels; the imperfect, in order to lead us into error, or to flatter our passions. The theory we are about to place before the reader is applicable to dreams, as it is to all cases of apparitions. (See The Spirits' Book, N°. 400; et seq.). As for what is vulgarly called " the interpretation of dreams," we should consider it to be an insult to the common sense of our readers, were we to attempt to point out its absurdity.

102. - Apparitions, properly so called, take place when we are awake, and in the full enjoyment of our faculties. They are often vague and undecided ; usually presenting themselves under a vaporous and diaphanous form. At first, in many cases, only a whitish light is perceived, the outlines of which become gradually more distinct ; at other times, the form of the apparition is clearly defined, every feature being plainly seen. In such cases the air and aspect of the figure before us are the same as those of the spirit when in the flesh.

A spirit being able to assume any and every appearance, he presents himself under that by which he can best obtain recognition, if such be his desire. Although, as a spirit, he has no corporeal infirmity, he can appear as if maimed, lame, humpbacked, wounded, or scarred, should he consider this to be necessary to his identification. Aesop, for example, is not deformed as a spirit; but if we evoked him as Aesop, though he may have had many subsequent incarnations, he would show himself as Aesop, with his ugliness, his humped back, and his traditional costume. It is worthy of notice that, while the head, trunk, and arms, are always clearly defined, the lower limbs except under particular circumstances, are less clearly shown, and that apparitions rarely walk, but seem to glide, like shadows. Their costume generally consists of a drapery, terminating in long floating folds ; their hair is wavy and graceful ; such, at least, is the usual appearance of spirits who have retained none of their terrestrial peculiarities. But ordinary spirits, those whom we have known, generally preserve the costume that they wore in the latter part of their earthly existence. They often show themselves with appearances indicative of their degree of elevation ; with a halo or wings, for example, in the case of those whom we may consider as "angels ;" while others present themselves with the appear- ance of objects referring to their terrestrial occupations. Thus, a warrior may appear with his armour, a learned man with his books, an assassin with a dagger, &c. Spirits of ugh degree have a beautiful countenance, a serene and noble air; while the degraded have a fierce and bestial expression, and often show traces of the crimes they have committed, or of the punishments they have committed, or of the punishments they have endured. This question of spirit-aspect, with its various accessories, is perhaps what excites most astonishment among the uninitiated. We shall return to this subject in a special chapter, because of its bearing upon other very important phenomena.

103. We have said that apparitions frequently present a vaporous appearance; in certain cases, we might compare them to an image reflected in a sheet of glass ; an image. which, notwithstanding its distinctness, does not prevent our seeing through it the objects which are behind the glass. It is thus that seeing mediums generally perceive them. They seem to be coming and going, entering the room or leaving it, moving about among the persons who are present in the flesh, listening with interest to their conver- sation, and taking, at least in the case of the commoner sort of spirits, an active part in all that is going on around them. They are seen to approach a particular person, suggesting ideas, endeavouring to influence him, or con-soling him if sorrowful ; others show themselves scornful or mocking; all appear to be pleased or disappointed, according to the results they achieve; in a word, the world around us seems to be a counterpart of the corporeal world. Such is the hidden world which surrounds us, and in the midst of which we live without suspecting it, just as we live, without perceiving it, in the very midst of the countless myriads of the microscopic world. The microscope has revealed to us the world of the infinitely little, of which we were formerly unaware; spiritism, aided by seeing mediums, has revealed to us the world of spirits, showing us that the latter are one of the active forces of nature. By the aid of seeing mediums, we have been enabled to study the invisible world, and to acquaint ourselves with its habits ; as a nation of blind men might study the visible world, with the aid of those who have eyes. (See, in the chapter on Mediums, the article concerning Seeing Mediums.)

104. Sometimes a spirit, who desires or who is able to appear, assumes a form still more defined, and having all the appearance of a solid body, so as to produce a complete illusion, causing us to believe that we have a corporeal body before us. In some cases, and tinder certain circumstances, this apparent tangibility becomes a reality; that is to say, we can touch the spirit, handle it, and feel the same resistance, the same warmth, as we should feel in a fleshly body; but this does not hinder it from vanishing with the celerity of lightning. In such cases, it is not the eye alone which attests the reality of their presence, but also the sense of touch; and though we might attribute a merely visual apparition to illusion, or to a sort of fascination, we cannot do so when we are able to seize and handle the apparition, or when the latter seizes and touches us. The phenomena of tangible apparitions are the rarest of all; but those which have appeared, in these latter days, through the influence of certain powerful mediums, confirm and explain many historical statements in regard to persons who, in former days, have shown themselves, after death, with all the appearances of reality. For the rest, as we have said however extraordinary such phenomena may be, their marvellousness disappears when we know the means by which they are produced ; for we then see that, so far from being a derogation from the laws of nature, they are only another application of those laws.

105. The perispirit, in virtue of its nature, is invisible in its normal state, like a multitude of fluids which are known to exist, but which we have never seen ; but it can also, like certain fluids, undergo modifications which render it perceptible to the sight, sometimes by a kind of condensation, sometimes by a changed arrangement of its molecules; and it is then that it appears in a vaporous form. What, for want of a better term, and merely as a comparison, we may term the condensation of the perispirit, gives to the latter for the time being, all the properties of a solid and tangible body; but the perispirit, thus condensed, can instantly resume its ethereal and invisible state. We may understand something of this effect by Comparing the perispirit to aqueous vapour, which changes from an invisible state to that of mist, becomes liquid or solid, and again becomes invisible. 'These different states of its perispirit are deter-mined by the will of the spirit, and do not result from the action of an exterior physical cause, as is the case in the changes which take place in the state of gases. When a spirit appears, it is because he puts his perispirit into the necessary condition to render it visible; but the mere effort of his will does not suffice to this end, for the modification of the perispirit is effected by its combination with the personal fluid of the medium, which combination is not always possible; a fact which explains why spirits are not generally visible. Evidently, therefore, it is not enough that the spirit desires to show himself; it is not enough that the mortal desires to see him it is necessary that the fluids of the incarnate and disincarnate spirits should be able to enter into the requisite combination, that there should be a sort of affinity between them, and, probably, that the emission of fluid from the mortal should be sufficiently abundant to enable the spirit to effect the transformation of his perispirit. It is probable, also, that there are other conditions, of the operation of which we are still in ignorance; and, moreover, it is necessary that the spirit should have received permission to make himself visible to a given person; a permission which is not always accorded.

106. Another property of the perispirit, resulting from its ethereal nature, is its power of penetration. No species of matter constitutes an obstacle to its passage; it penetrates all material bodies as easily as light penetrates transparent ones."* No enclosure can shut out spirits; they visit the prisoner in his dungeon, as easily as the inhabitant of the open country.

107. Apparitions seen in the waking state are neither new nor rare. They have occurred in all ages; history recounts a vast number of them; but we need not go back so far, for they are very common in our own times. They are especially frequent in connection with the death of persons who, being absent, come to Visit their relations or friends at the moment of departure. They often appear to have no determined object; but it may be affirmed that spirits who thus manifest themselves are usually drawn by sympathy. There are very few persons who are not cognisant or unquestionably authentic facts of this character.

108. We will add to the preceding considerations the examination of some optical effects which have given rise to the singular system of globular spirits. The air is not always of an absolute limpidity, and there are conditions under which the currents of aeriform molecules and their agitation produced by the heat are perfectly visible. Some persons have taken that for masses of spirits moving around in space ; the mere mention of this opinion is all that is necessary to refute it ; but there is another species of illusion, no less absurd, against which it is equally well to be forewarned.

The aqueous humor of the eye offers points, scarcely perceptible, that have lost their transparency. These points are like opaque bodies in suspension in the liquid, and whose movements they follow. They produce in the air, and at a distance, from the effects of enlargement and refraction, the appearance of small disks varying from one to ten millimetres in diameter, and which seem to swim in the atmosphere. We have seen persons take these disks for spirits, who follow and accompany them everywhere, and in their enthuse asm take for figures the shades of irisation, which is almost as rational as to see a figure in the moon. A simple observation, furnished by these people them selves, would bring them to the land of reality.

These disks, or medallions, they say, not only accompany them, but follow all their movements ; they go to the right, to the left, up, down, or stop, according to the movement of the head : that is not astonishing, since the seat of the appearance is in the globe of the eye ; it should follow all its movements. If they were spirits, it must be admitted that they would be confined to entirely too mechanical a part for free and intelligent beings — a very tedious part, even for inferior spirits, and certainly entirely incompatible with our ideas of superior spirits. Some, it is true, think the black points bad spirits. These disks, the same as the black spots, have an undulatory movement which never varies from a certain angle, and their not rigidly following the line of vision adds to the illusion. The reason is very simple. The opaque points of the aqueous humor, primary cause of the phenomenon, are, as we have said, held, as it were, in suspension, and have always a tendency to descend ; when they ascend, it is in consequence of the movement of the eye from low to high ; but, after reaching a certain distance, if the eye is fixed, the disks descend of them selves, then stop. Their mobility is extreme, for an imperceptible movement of the eye . is sufficient to make them change their direction and traverse rapidly the whole extent of the arc in the space where the object is produced. So long as it is not proved that an image possesses a spontaneous and intelligent movement of its own, there can be seen in it but a simple optical or physiological phenomenon. It is the same with the sparks, which are sometimes produced in sheafs and bundles, more or less compact, by the contraction of the muscles of the eye, and which are, probably, owing to the phosphorescent electricity of the iris, as they are usually limited to the circumference of the disk of that organ. Similar illusions can only be the result of incomplete observation. Whoever may have seriously studied the nature of spirits by all the means practical science gives, will understand their puerility. While we combat the theories by which the manifestations are attacked, when these theories are based on ignorance of facts, we should also seek to destroy the false ideas which exhibit more enthusiasm than reflection, and which, in that very way, do more harm than good with the skeptical, already so disposed to look for the ridiculous.

109. The perispirit, as we have seen, is the foundation of all spirit- manifestations, to which the knowledge of this integral part of a spirit's personality gives us the key; a key which, let us never forget, has been furnished by the spirits themselves, for it is by them that the existence, nature, and functions of the perispirit have been made known to us. This knowledge enables us to understand the action of spirits on matter, the movement of inert bodies, the mode of production of aural, visual, and tangible phenomena; it will also be found equally available for the explanation of the other phenomena which we shall have to examine, before we proceed to the study of spirit-communications properly so called, and which we shall comprehend all the more easily with the aid of the preliminary knowledge we shall thus have acquired of the general principles on which they rest.

110. We are far from regarding the theory which we are about to set forth, as being absolutely true in every minute particular, or as giving an exhaustive explanation of the subjects which which it deals. The instructions we have already derived from our spirit-teachers will doubtless be completed or rectified by future studies; but, however incomplete or imperfect our theory at this time, it will at least assist us to comprehend the possibility of certain facts, by showing that they result from the action of natural causes, and are therefore in no way supernatural. Regarded as a hypothesis, it is one the reasonableness and probability of which cannot be denied, and which may fairly claim to be worth all the arguments employed by our opponents to prove that there is nothing but illusion, phantasmagoria, and deception, in spirit-phenomena.

111. Those who do not admit that there is an incorporeal and invisible world, fancy they can explain everything by the word hallucination. The definition of this word is well known ; it means the error, the illusion, of one who believes himself to experience perceptions which he does not experience in reality; it comes from the Latin word, hallucinari, to err ; but the learned have not yet, so far as we know, explained the cause of the fact expressed by this word.

As optics and physiology appear to have no secrets for their devotees, how is it that the latter have not yet explained the nature and source of the images, which, under certain circumstances, present themselves to our consciousness? They would fain explain everything by the laws of matter; let them then deduce from those laws a theory of hallucination, capable of giving a rational explanation of the facts comprised under that term.

112. The cause of dreams has never yet been explained by science, which attributes them to an effect of the imagination, but does not tell us what imagination is, nor how it produces the clear and distinct images which sometimes appear to us. Scientific men are too much given to explaining an unknown thing by another thing as little known, leaving the problems they deal with very much as they were. It is often said that dreams are a recollection of the occupations of our waking state; but, even
admitting this solution, which is no solution at all, there still remains the question, what is the magic mirror which thus preserves the traces of things, and, above all, how are we to explain the visions we sometimes see of real things, never seen by us in our waking state, and about which we never thought? Spiritism alone can give us the key to this strange phenomenon, which is only overlooked because it is so very common, like all the other wonders of nature that we are so apt to trample under foot.

The votaries of science have disdained to trouble them-selves about hallucinations; but whether real or not, they nevertheless constitute an order of phenomena that physiology ought to be able to explain, under pain of avowing its insufficiency. If; some of these days, a scientific man should undertake to give, not a mere definition, but a physiological explanation, of this class 6f phenomena, we shall see how far his theory covers the whole ground; he must not omit the very common facts of the apparition of persons at the moment of their death, and he must show us the source of the coincidence of the apparition with the death of the person. If this coincidence had occurred but once, we might attribute it to chance; but the fact is of frequent recurrence, and chance is not recurrent. If the person who saw the apparition were already possessed with the idea that the party appearing was about to die, we might attribute the apparition to imagination ; but it generally happens that the person seen is not in the thoughts of the seer at the moment of the apparition, so that imagination has nothing to do with it. Still less can the imagination theory explain the presentation of the circumstances of a death, the idea of which never entered our heads. Will the partisans of hallucination assume that the soul (supposing they admit the existence of the soul) has moments of over-excitement, and of abnormal power? If so, we agree with them, for this may be the case ; but, when what is seen is proved by events to have been real, we must drop the theory of illusion. If the soul, in its excitement, sees an object which is not present, it must transport itself
to that object; and if our soul can transport itself to an absent person, why should not the soul of an absent person transport itself to us? Let those who adopt the theory of hallucination explain all this; and let them not forget that a theory which is opposed by facts is necessarily false or incomplete.

113. Facts prove that there are veritable apparitions, which spiritism is perfectly competent t6 account for, and which can only be denied by those who admit of nothing beyond the bodily organism but, besides real visions, do what are called hallucinations also occur? We reply, that such do undoubtedly occur. What, then, is the source of the latter ? It is the spirits themselves who assist us to explain this point, for our explanation appears to us to be fully implied in the answers given by spirits to the following questions: -

-Are visions always real, or are they not sometimes the effect of hallucination ? When one sees in a dream or otherwise, the devil, for example, or any other fantastic appearance which has no real existence, is not such an appearance a product of the imagination?

"Yes, sometimes, in the case of persons whose minds are excited by stories which leave a strong impression, and which they carry in their memory until they fancy they see what has no real existence. But we have already said that a spirit, with the aid of its semi-material envelope, can assume any and every form for manifestation. Thus, a mocking spirit can appear with horns and claws, if it pleases him so to play with your credulity ; just as a good spirit can show himself with wings and a radiant countenance."

-Can we regard as apparitions the faces and other images which often present themselves when we are halt asleep, or when we merely close our eyes?

"As soon as the senses grow torpid, the spirit disengages itself, and is able to see, whether far or near, what it could not see with the bodily eyes. The images then seen are frequently visions, but they may also be an effect of the impressions that the view of Certain objects has left on the brain, which retains traces of them as it does of sounds. The spirit, when disengaged, sees, in its own brain, these imprints which are fixed therein as in a daguerreotype. From their variety and their intermingling are formed fantastic but fugitive wholes, which disperse again almost immediately, in spite of the efforts made to retain them. It is to an analogous cause that you must attribute many fantastic apparitions which have nothing of reality in them, and which frequently occur during illness."

It is certain that memory is the result of impressions preserved by the brain ; by what singular arrangement is it that these impressions, so numerous and so varied, are not inextricably confused? That is an impenetrable mystery; but it is not more strange than the crossing of the sonorous undulations which pass athwart each other in the air, and vet are none the less distinct. In a healthy and well-organised brain, these impressions are clear and precise ; In a state less favourable, they become faint and confused, which produces loss of memory and confusion of ideas a result that appears less extraordinary, if we admit, with phrenologists, a special destination of each part, and even of each fibre, of the brain.

Images which come to the brain through the eyes leave in them an impression, so that we may remember a picture, as though we had it before us; but this is always an act of memory, for we do not see the object thus present to our mental eye. In the state of emancipation, the soul looks into the brain, and finds those images therein ; those, especially, which have struck it the most, according to its personal idiosyncrasy, prepossessions or disposition. Thus, it finds again, in its brain, the impress of religious events, of diabolical, dramatic, or worldly scenes, the figures of fantastic animals, which it has seen at some previous period in paintings. or has heard or read of for recitals also leave their impress. Thus the soul really sees; but what it sees is only an image daguerreotyped on the brain.


In the normal state, these images are fugitive and ephemeral, because the cerebral organs perform their functions freely; but in illness, the brain being always more or less enfeebled, the equilibrium of the organs is lost. some of them retaining their activity, while others are partially paralysed : hence the permanence of certain images, which are not effaced, as when in a normal state, by the pre-occupations of external life. This is veritable hallucination, and the determining cause of fixed ideas.

It will be seen that we have explained this anomaly by a well-known physiological law, that of cerebral impression but we have also had to assume the intervention of the soul. If the materialists have not yet been able to give a satisfactory solution of this phenomenon, it is because they do not admit of a soul ; and they will say that our explanation is worth nothing, because we assume the very point which is contested. Contested by whom? - By them; but admitted by the immense majority of mankind, ever since men have lived upon the earth ; and the negation of the few cannot be accepted as authoritative.

Is our explanation a sufficient one? - We give it for what it is worth, for want of another, and as one which may he regarded as a convenient hypothesis, while waiting for a better one. Does it explain all cases of vision? Certainly not ; but we defy physiologists to give, from their point of view, any explanation that can do this; for, when they have pronounced their sacramental words, excitement and imagination, they have not advanced the solution of the problem a single step. Therefore, as all theories of hallucination are insufficient to explain all the facts referred to, it follows that those facts imply something else besides hallucination properly so called. Our theory would fail if we applied it to all cases of visions, because there are cases which contradict it ; but it may, nevertheless, be true in regard to some kinds of visions.

114. Bi-corporeity and transfiguration are Varieties of the order of visual manifestations; and, strange as they may at first appear, it will be easily seen, from the explanation we are enabled to give of them, that they are not outside the order of natural phenomena. Both are consequences of the principle that what is true of the properties of the perispirit after death is true of the perispirit of people in the flesh. We have seen that, during sleep, the spirit recovers a portion of its normal freedom, because it partially isolates itself from the body; a state in which we have often had the opportunity of observing it. The spirit, whether a man be alive or dead, possesses at all times its semi-material envelope, which, through the action of the same causes that we have already set forth, may temporarily acquire both visibility and tangibility. Unquestionable facts have removed all doubt on this point. We will only adduce here a few cases for which we can vouch, from our own personal knowledge; but many of our readers will probably be able to recall analogous facts, by consulting their memory.

115. The wife of a friend of ours frequently saw entering her chamber, during the night, whether she had a light or not, a woman who sold fruit in her neighbourhood, whom she knew by sight, but to whom she had never spoken. This apparition terrified her all the more, because at that time she knew nothing of spiritism, and because the vision frequently recurred. The fruitseller was not only in the flesh when these apparitions took place, but was probably in bed and asleep at the moment of their occurrence. While her material body was at home. her spirit and her fluidic body were in this lady's room; moved by what motive we cannot say. In such a case a spiritist, acquainted with the subject of apparitions, would have asked her visitant what she wanted ; but, as the lady in question knew nothing of such things, the idea of doing so never entered her mind. Each time the apparition occurred, it vanished without her knowing how; and, after each disappearance, she assured herself that all the doors were perfectly closed, and that no one could have entered the room: a precaution which proved to her that she had been really awake, and was not under the influence of a dream. At other times, this lady saw, in the same way, a man whom she did not know; but, one day she saw her brother, who was then in California. He had so exactly the appearance of a real person, that, at first, she thought he must have returned, and was about to speak to him; but he disappeared before she had time to do so. A letter afterwards received showed that he was not dead. This lady was what may be called a natural seeing medium ; but, at this time, as we said before, she had never heard that mediums existed.

116. Another lady, who lives in a country town, being seriously ill, saw, one night about ten o'clock, in her bedroom, an old gentleman, an inhabitant of the same town, whom she sometimes met in society, but with whom she was but very slightly acquainted. This gentleman was sitting in an armchair, at the foot of her bed ; he took, from time to time, a pinch of snuff, and looked as though he were watching her. Surprised at such a visit, at such an hour, she was about to ask him the motive of his coming, but he made a sign to her not to speak, and to go to sleep; several times she was about to speak to him, but, each time, he renewed the signal, and, at last, she fell asleep. Some days afterwards, having recovered from her illness, she received a visit from the same gentleman, but at a more suitable hour, and, this time, it was really he; he wore the same clothes, carried the same snuff-box, and his manner was just as before. Persuaded that he had visited her during her illness, she thanked him for his kindness in coming to her; but the gentleman, much surprised, told her that he had not had the pleasure of seeing her for a long time. The lady, who was cognisant of spirit-phenomena, saw at once what had occurred; but, not caring to enter into explanation of the matter, contented herself with saying that she had probably been dreaming.

"As was no doubt the case!" the incredulous will say; but it is certain that this lady was not asleep, any more than the one first mentioned. If she had been dreaming, she must therefore have been dreaming when wide awake; in other words, she must have been labouring under an hallucination. What a glorious word that is! What a comprehensive explanation of everything that we do not comprehend ! As we have already sufficiently refuted this objection, we will continue to address ourselves to those who are able to understand us.

117. Here is a fact still more characteristic; and one which we should be curious to see explained by the theory of an excited imagination.

A gentleman, living in the country, would never marry, notwithstanding the persuasions of his family. They were very anxious that he should form an alliance with a lady, living in a neighbouring town, whom he had never seen. one day, while in his bedroom, he was struck with astonishment at seeing before him a young girl, dressed in white, with a wreath of flowers on her head. She informed him that she was betrothed to him, and held out her hand, which he took in his, and on which he saw an engagement-ring. A few moments afterwards, she vanished. Taken aback by this strange occurrence, and having assured himself that he was quite awake, he asked the people of the house if any one had come in during the day; but they assured him that they had seen no one. A year afterwards, yielding to the renewed solicitations of his relations, he made up his mind to go and see the young lady who had been so strongly recommended to him. He arrived in the town where she lived on the day of the "Fête-Dieu;" all the townsfolk were returning from the procession, and one of the first persons he saw, on entering the dwelling of the young lady's family, was a young girl whom he instantly recognised as the person who had appeared to him a year before. She was dressed just as he had seen her, for the apparition, we should have stated, took place on the "Fête-Dieu" of the preceding year. He was struck dumb with amazement; the young lady, on catching sight of him, uttered a cry of surprise and fainted. On recovering consciousness, she declared that she had already seen the gentleman, on that very day, the year before. The acquaintance, so strangely begun, ended in a marriage. All this occurred about the year 1835, before spiritism had been heard of; and besides, both the gentleman and the lady were extremely prosaic, matter-of-fact people, with imaginations as little excitable as could well be conceived of.

It will perhaps be surmised that these persons may have had their minds filled with the idea of the proposed union between them, and that this pre-occupation produced an hallucination in both of them ; but we must not forget that, on the husband's side, indifference had been the predominant feeling, and that it was not until a year after the apparition had occurred, that he made up his mind to go and see the young lady in question.

Those who would explain the matter as being a case of hallucination are hound to explain the double apparition (for the young lady also saw the gentleman the year before), the coincidence of the festival-day and of the costume, and the mutual recognition of the parties; circumstances which could not be the product of the imagination.

118. Before going farther, we must reply to a question that will certainly be asked, viz., How Can the body live while the spirit is absent? We reply, that it is possible for the body to live with only the organic life, which is independent of the spirits presence. But we must add, that, during earth-life, the spirit is never completely detached from the body. Spirits, as well as certain seeing mediums, perceive that the spirit of one in the flesh, when away from the body, is united to it by a luminous trail, which reaches to the body a phenomenon which never occurs when the body is dead, for then the separation is complete. It is by this channel of communication that the spirit is instantaneously informed, however far away he may be, of the need which the body may have of his presence and he then returns to the body with the swiftness of lightning.* It follows, therefore, that the body can never die during the spirit's absence, and that the spirit, on his return, can never find the door of his fleshly habitation closed against him, as some romancers have pretended in their imaginary tales. (See Spirits’ Book, No. 400, et seq.)

119. But to return to our subject. The spirit of a person in the flesh, when partially disengaged from the body, can show himself just as well as that of one who has departed this life, and with all the appearance of reality ; and may even, through the means already described, acquire a momentary tangibility. This is the phenomenon designated as bi-corporeity, which has given rise to the stories of doubles, that is to say, of individuals who have been proved to have been simultaneously present in two different places. Here are two examples of this fact, taken, not from mere popular legends, but from ecclesiastical history.
Saint Alfonso of Liguori was canonised before the lapse of the usual period after his death, because he was seen simultaneously in two different places, which was accounted a miracle.
When Saint Antony of Padua was in Spain, and while he was one day preaching, his father, who was at Padua, was being led to death, having bee accused of murder. At the moment when he was about to be executed, Saint Antony appeared, proved his father to be innocent, and pointed out the real criminal, who underwent the punishment of his crime. It was subsequently ascertained that, at this time, Saint Antony had not quitted Spain.

Saint Alfonso, having been evoked by us, for interrogation in regard to these occurrences, the following conversation took place between us: -

1. Can you give us an explanation of this phenomenon?

"Yes; a man who, as the result of his moral advancement, has attained to a certain degree of dematerialisation, can show himself in a place other than that in which his body is, and by the following means. Finding sleep to be stealing upon him, he asks of God that his spirit may be enabled to transport itself to a given place. If his request is granted, his spirit abandons his fleshly body, as soon as the latter falls asleep, and, accompanied by a part of his perispirit, leaves the gross material body in a state closely bordering on death. I say bordering on death, because there still remains in the body a link which cannot be defined, but which keeps up its union with the perispirit and the soul. The perispirit then appears in the place where the spirit desires to show himself."

2. Your statement does not explain our question, as regards the visibility and the tangibility of the perispirit.

"The spirit, finding himself disengaged from the bonds of matter, according to his degree of elevation, can render himself tangible by a special action on matter."

3. Is the sleep of the body indispensable, in order that the spirit may appear in another place?

"The soul can divide itself when it feels itself attracted to a place, other than that in which its body is. It may happen that the body is not asleep when this takes place, though that is a very rare occurrence; but, on such occasions, the body is never in a perfectly normal state, it is always more or less entranced."


Remark. - The soul does not "divide itself" in the literal sense of those words ; it radiates in different directions, and can thus manifest itself on several points without being divided, just as a light can be simultaneously reflected in several mirrors.

4. How would it be if a man, whose spirit is appearing elsewhere "'bile his body is asleep, were suddenly awakened?

"That could not happen, because, if any one approached his body, with the intention of awaking it, the spirit would re-enter it, before the intention could be executed; for the
spirit would read the thoughts of the intending disturber."

The same explanation has repeatedly been given to us, by the spirits of persons deceased as well as living. Saint Alfonso explains the fact of the double presence; but he does not give us the theory of visibility and of tangibility.

120. Tacitus reports an analogous fact : -

"During the months passed by Vespasian in Alexandria, awaiting the periodical return of the summer winds and the season when the sea is smoothest, various prodigies took place, showing the favour of heaven, and the interest which the gods seemed to take in that prince.

"These prodigies increased Vespasian's desire to visit the sacred sojourn of the god, and to consult him concerning the empire. He gave orders that the temple should be kept closely shut, so that no one but himself might enter it, when, being entirely absorbed in anticipation of what the oracle was about to utter, he perceived behind him one of the principal Egyptians, named Basilides, whom he knew to be retained by illness at some distance from Alexandria. He questioned the priests, as to whether Basilides had been that day in the temple ; he inquired of the passers-by, whether they had seen him in the town ; at last he sent horsemen, and acquired through them the Certainty that, at the moment of the apparition, Basilides was eighty miles away. He then no longer doubted that the vision was supernatural; and the name of Basilides was accepted by him in lieu of the oracle." *

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' Tacitus, Histories (Burnouf’s Translation), Book IV., Chaps. 81, 82.

121. The individual who appears simultaneously in two different places has, then, two bodies; but, of these, one alone is real, the other is only an appearance : we may say that the first lives with the organic life, and the second, with that of the soul ; on awaking, the two bodies re-unite, and the life of the soul re-enters the material body. We have no reason to suppose that, in this state of partial separation, the two bodies can possess active and intelligent vitality, simultaneously, and in the same degree. It follows, moreover, from what we have just said, that the real body could not die, and the apparent body still remain visible the approach of death always recalling the spirit to the body, if only for an instant. It also follows that the apparent body could not be killed, because it is not organic, and is not formed of flesh and bone; it would instantly disappear, if any one tried to kill it.*

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* See the Revue Spirite, janvier, 1850; Le follet de Bayonne, 1859; Les Agénères; Mon ami Hermann; mai, 1859, Le Lien entre l’Esprit et le Corps; novembre 1859, l’Ame errante; janvier 1860, l’ Esprit d’un côte et le Corps de l’autre; mars 1860, Etudes sur l’esprit de personnes vivantes: Le docteur V. et mademoiselle I.; avril 1860, Le Fabricant de Saint-Petersbourg; Apparitions tangibles; novembre 1860, Histoire de Marie d’Agréda; juillet 1861, Une Apparition Providentielle.

122. Let us now consider the second phenomenon, that of transfiguration. This consists in the change of aspect of a living body. As an illustration of this phenomenon, we adduce a fact that occurred in the years 1858 and 1859, in the neighbourhood of St Etienne, and for the authenticity of which we can vouch. A young lady, about fifteen years of age, had the singular faculty of transforming herself; that is to say, she could assume, at times, the appearance of persons who were dead : the illusion was so complete that the person simulated appeared to be actually present, so exact was the resemblance of features, expression, voice, and even of peculiarities of speech. This phenomenon occurred hundreds of times, without the girl's will having anything to do with it. She often assumed the appearance of her brother, who had been dead many years, presenting the similitude not only of his face, but his height, and the size of his body. A physician of the place, who had several times witnessed these strange occurrences, made the following experiment, with a view to assuring himself that he was not under an illusion. We have the fact from his own lips, from the girl's father, and from several other ocular witnesses, of most honourable character, and unquestionable veracity. It occurred to the physician to weigh this young lady, first in her normal state, and then in her state of transfiguration, when she had assumed the appearance of her brother, who was more than twenty years of age when he died, and much larger and stronger than his sister. He did so, and found that, in her transfigured state, her weight was almost doubled. This experiment was conclusive, and rendered it impossible to attribute her appearance to an optical illusion. Let us try to explain this fact, which, at one time, would have been called a miracle, but which we may now simply speak of as "a phenomenon."

123. Transfiguration, in certain cases, may be caused simply by a muscular contraction which gives so new an expression to the face as to render the person no longer recognisable. W e have often observed this, in the case of certain somnambulists, but, in such cases, the transformation is not radical; a woman, for instance, may appear young or old, handsome or plain, but she will still appear as a woman, and she will not increase or diminish in weight. In the instance before us, it is quite evident that there was something more than this; something which only a know- ledge of the perispirit will enable us to explain.

We assume, as a fundamental principle, that the spirit has the power of giving to his perispirit every kind of appearance, and that, by modifications of its atomic conditions, he can give it temporary visibility, tangibility, and consequently opacity. We also lay it down as a rule that the perispirit of a person in the flesh, when partially separated from the body, can be made to undergo the same transformations, and that this change of state is effected by the combinations of fluids to which we have so often adverted.

Let us, then, imagine the perispirit of a person in the flesh, not as separated from the body, but as radiating around the body, so as to envelop it like a vapour. In this state, the perispirit can be made to undergo the same modifications as if it were entirely separated from it; by causing the perispirit to lose its transparency, the body may be made to disappear and become invisible, being veiled, so to say, by the perispirit, as though surrounded by a mist. It may even change its aspect, and become luminous, if such be the will, or in the power, of the spirit. A second spirit, combining his own fluid with that of the former one, may substitute his own appearance for that of the former spirit, and so completely that the real body may be made to disappear under an exterior fluidic envelope, the appearance of which may be changed indefinitely at the will of the spirit-operators. * Such appears to be the true cause of the strange and very rare phenomenon in question. As to the difference of weight, that may be explained in the same way as the change of weight in inert bodies. The intrinsic weight of the young lady's body was not changed, because there was no change in the amount of matter it contained ; but her body was, for the time being, brought under the control of an exterior agent that was able to augment or to diminish its apparent weight, as we explained above (78 et seq.). It is therefore probable that, if the transfiguration had caused it to assume the aspect of a little child, the apparent weight of the body would have been proportionally diminished.

124. "We can understand," it may be objected, "that a body may be made to assume the appearance of another body of the same dimensions, or even of a larger one; but how could it assume that of a smaller one, that of a little child, as has just been suggested? In such a case, would not the real body exceed the limits of the apparent body?" We reply that, the portion of the real body which, in such a case, would be in excess of the apparent body, might easily be rendered invisible by spirit-action. But we do not assert that this phenomenon has actually been produced we only desire to show, theoretically, that both the size and the weight of the body might be made to undergo an apparent diminution. As to the phenomenon itself, we neither affirm nor deny its possibility; but, should it occur, and, should no more satisfactory solution have been arrived at, our theory would show how it might have been produced. We must never forget that we are on the threshold of the subject, and that we have still as much to learn in regard to the laws of spirit-manifestation as of all others.

125. We might here touch on the singular phenomenon of the "agénères" or ungenerated,* which, however extraordinary it may appear, is no more supernatural than the other phenomena we have been considering. But having fully explained this subject in the Revue Spirite of February 1859, we think it unnecessary to reproduce that explanation here. We will merely add that it is a variety of the class of tangible apparitions ; a peculiar state of certain spirits, enabling them to clothe themselves, temporarily, with a form so exactly resembling a body of flesh as to appear to be such to those about them.

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* From the Greek privative a, and geinomai to engender; that which has not been engendered.

126. We have already said that spirits sometimes appear in flowing draperies, sometimes in ordinary human clothes. The former appear to be the general costume of the spiritworld ; but, it will naturally be asked, whence do spirits get their clothing, clothing which is often precisely like what they wore on earth, and comprising all the ordinary accessories of the toilet ? It is certain that, in dying, they did not carry those objects away with them ; yet we see them before us, and can touch them with our hands whence do they come?

This problem has always been a puzzling one for observers. With many, it is simply a matter of curiosity, but it really involves a point of great importance ; our search after its solution has set us on the track of a general law which is equally applicable to the spirit-world and to our corporeal world, and without a knowledge of which it is impossible to explain the complicated phenomena referred to.

In the case of a spirit who appears with the clothing he wore during life, we might explain the appearance as the result of an action of the spirit's memory, and as forming, so to say, a part of his individuality; but this could hardly be supposed to be the case as regards accessories, such, for instance, as the snuff-box of the old gentleman who visited the sick lady, as related above (127). And it is, moreover, to be remarked that, in the case alluded to, the apparition was not that of a dead person, but of a living one ; and that this same old gentleman, when he afterwards visited the lady in his material body, brought with him a snuff-box similar, in every respect, to that which had been used by his spirit. Where did his spirit find the snuff- box that was in his hand when he sat at the foot of the lady's bed ? A question that might be repeated in regard to a great number of cases which we could instance, in which the spirits of deceased as well as of living persons have appeared, carrying in their hands various objects, such as sticks, pipes, lanterns, books, &c.

It formerly occurred to us that inert bodies might possibly have their etherealised correspondents in the invisible world, and that the condensed matter which forms the objects of our world might have, in the spirit-world, a corresponding quintessence which our bodily senses are unable to perceive. This hypothesis was not devoid of probability, but it failed to account for all the facts that presented themselves, and of which one, especially, seemed to defy all our attempts at interpretation. Up to that time, there had occurred, in our experience, only instances of images or appearances; and although we had seen that the perispirit could acquire the properties of matter, and could become tangible, yet this tangibility had been only momentary, and the seemingly solid body thus produced had vanished like a shadow. That phenomenon was sufficiently extraordinary ; but what was still more so was to see persistently solid matter produced by spirits, as has been done in a number of perfectly authentic cases, and, among others, in the phenomenon to which we have just referred, viz., that of direct writing. We shall treat of that phenomenon in a special chapter; but as it is intimately connected with the point we are now considering, we will, before proceeding farther, offer a few remarks in regard to it.

127. Direct writing, or pneumatography, is that which is produced spontaneously, that is to say, without the help of the medium’s hand, or a pencil. It is enough to provide a clean sheet of paper (which can be done with all due precautions, so as to assure ourselves that we have not been made the victims of trickery), to fold it up, and to put it into a drawer, or upon a table; after which, if conditions are favourable, we find, and perhaps in a very short time, various signs, letters, and even long communications, traced upon the paper, usually with some black or grey substance having the appearance of lead or crayon, sometimes as though traced with a red pencil, and sometimes, again, as though written with common ink or even with printer's ink. When a pencil is placed with the paper, we may suppose that the spirit has used it for writing; but when the paper only is left, without anything else, it is evident that the writing is done with some sort of material produced by the spirits them-selves ; but where do the spirits find that material? To this question, the snuff-box above-mentioned was the means of procuring for us an answer which appears to us to be conclusive.

128. It was the spirit of Saint-Louis who gave us, in reference to this problem, the solution referred to, and which is embodied in the following dialogue: -

1. We have laid before you the case of an apparition of the spirit of a person in the flesh. This spirit carried a snuff-box and took snuff; did he feel the sensation which we should feel in this act ?

"No."

2. This snuff-box looked exactly like the one which he habitually used ; but that real snuff-box was in his house. What was the snuff-box seen in his hand?

"An appearance; it was made to occur, in order both that the circumstance might be remarked, as, in fact, was the case, and also that the apparition might not be taken for an hallucination produced by the ill-health of the seer. The spirit desired that the lady should be convinced of the reality of his presence; he therefore assumed all the appearances of reality."

3. You say it was an appearance; but there is nothing real in an appearance, which is a sort of optical illusion.

What we want to know is whether this snuff-box was only an image without reality, or whether there was not something of materiality in its nature?

"Certainly there was something material in its nature; it is by the aid of this materiality that the perispirit takes on the appearance of clothes like those which the spirit wore while on earth."

Remark - It is evident that we must here understand the word "appearance" in the sense of aspect, or imitation. The snuff-box in its reality was not there ; what the spirit held in his hand was only its representative ; it was therefore an appearance as compared with the original, although formed of a sort of matter.

Experience teaches us not to take too literally every expression employed by spirits. By interpreting their expressions according to our own ideas, we run the risk of falling into serious errors; and we should therefore endeavour to ascertain the real meaning of their words, whenever these present the least ambiguity, as the spirits themselves constantly recommend us to do. For instance, without the explanation just given, the word appearance, frequently recurring in analogous cases, might give rise to false interpretations.

4. Can it be that inert matter has its "double?" Can it be that, in the invisible world, there is an essential matter which assumes the forms of the objects of our world? in other words, have the objects of the terrestrial world their ethereal counterparts in the invisible world, as spirits are the counterparts of men?

"That is not the case. A spirit exerts, over the material elements everywhere disseminated through space and in your atmosphere, a power such as you are far from suspecting. He can, by his will, concentrate those elements, and give them the apparent form required for his projects."

Remark. - The foregoing question, as will have been seen, was the translation of our own thought, that is to say, of the idea that we had formed in regard to the nature of those objects. If the answer had been, as some may surmise, the reflexion of our own thought, we should have received the confirmation of our own supposition, instead of receiving an explanation altogether contrary to the one which we had imagined.

5. We repeat our question, categorically, to avoid all ambiguity, and we again ask you: -

Are the clothes, worn by spirits, something real?


"It appears to me that my previous answer replies to your question. Do you not know that the perispirit itself is something real?"

6. Your explanation seems to imply that spirits transform ethereal matter at pleasure, and that, consequently, with regard to the snuff-box, for example, the spirit did not find it ready made, but made it himself, at the moment when he wanted it, by an act of his will, and that he was able, afterwards, to unmake it. It must therefore be the same in regard to all other objects seen with spirits, whether clothes, jewels, or what not.

"Evidently so."

7. The snuff-box in question was visible for the lady, and so plainly as to make her think it real. Could the spirit have made it tangible for her?

"He could have done so."

8. Could the lady have taken the box in her hands, and, in that case, would it still have appeared to her to be a real snuff-box?

"Y es."

9. If she had opened it, she would probably have found snuff there; if she had taken a pinch, would it have made her sneeze?

"Y es."

10. A spirit, then, cannot only produce a form, but can give to that form the special properties of the object thus imitated?

" Yes, if he so wills it ; it was in virtue of this principle that I gave affirmative replies to your preceding questions. You will have abundant proofs of the powerful action exercised by spirit over matter; proofs such as you little imagine at present, as I have already told you."

11. If a spirit had compounded a poisonous substance, and some human being should swallow it, would the latter be poisoned?

"Such a compound could be made; but no spirit could make it, for he would not be permitted to do so."


12. Could he fabricate a substance that would be beneficial to health, and capable of curing a malady? has such a thing ever been done?


"Yes, very often."

13. If so, he could, no doubt, as easily fabricate all alimentary substance; suppose he made some fruit, or any other article of food, would it appease a man's hunger if he ate it ?

"Yes, yes; but do not try so hard to find out what it is so easy to understand. A ray of sunlight suffices to enable your gross organs to perceive the material particles which fill the space in the midst of which you live. Do you not know that the air contains the vapour of water? Condense that vapour, and you bring it back to its normal state of water ; deprive it of heat, and do! the impalpable and invisible molecules of that vapour have been changed into a solid body ; and how many other substances are there, from which chemists will produce marvels even more astonishing ! But spirits possess instruments more perfect than yours, viz., their will, and the Divine permission."

Remark. - This question of the appeasing of hunger by substances of the character we are considering is very important. If a substance has only temporary existence and properties, and is, so to say, only a sort of pretence, how can it appease the hunger of the material body ? This substance, by its contact with the stomach, produces a sensation of satiety, but not the satiety which results from filling the stomach with its natural food. If such a substance can act on the bodily economy so as to modify a morbid state, it can just as well act on the stomach so as to produce the sensation resulting from the satisfaction of appetite. Nevertheless, those whose business it is to provide us with drugs and with dinners need not be jealous of spirit-power, nor imagine that the denizens of the other world are coming into competition with them. Such cases of spirit-action are rare, exceptional, and independent of the human will ; otherwise we should really be fed and cured too cheaply.


14. Could objects that have been thus formed by spirits, and rendered tangible by their will, obtain the attributes of permanence and stability, and be made use of by men?

"The thing is possible in itself, but it is never done; it would be an infringement of the laws of natural order in the sphere of human life."

15. Do all spirits possess the power of producing tangible objects in the same degree?

"The higher the spirit, the more easily does he obtain this effect; but it also depends upon circumstances: inferior spirits sometimes have this power."

16. Does a spirit always comprehend the way in which he makes his garments and the other objects he shows us?

"No, he often determines their formation by an instinctive act which, if he is not sufficiently enlightened, he does not understand."

17. If a spirit can draw from the universal element the materials for making all sorts of things, and if he can give to each of those things a temporary reality and peculiar properties, it is evident that he can draw from this element the matter necessary for writing; and your explanations would therefore appear to give us the key to the phenomenon of direct writing : is it so

"Ah! you've found that out, at last, have you ?"

Remark. - All our preliminary questions had been put with a view to arriving at the solution just given. The spirit's exclamation proves that he had read our thought.

18. If the matter employed by the spirit be not permanent, how is it that the traces of direct writing do not disappear ?

"Do not strain at words; I did not say that spirit-formations are never permanent. I have been speaking of voluminous objects ; but writing consists merely of signs that have been traced, and which it may be useful to preserve; and they are accordingly preserved. I meant to say that the objects thus composed by spirits could not become objects of common use, because there is, in them, no real aggregation of matter such as there is in your solid bodies."

129. The explanation just given may be thus summed up: Spirit has the power of acting upon matter. Individual spirits draw, from the universal cosmic matter, the elements necessary to form, according to their wishes, objects having the appearance of the various bodies existing on the earth. They can also, by their will, effect the particular transformation of elementary matter which gives to it certain determinate properties. This faculty is inherent in the nature of spirits, who often exercise it instinc- tively, when necessary, without being able to explain how they do it. Objects formed by a spirit have only a temporary existence, subordinate to his will, or to the necessity of the case; he can make and unmake them at pleasure. These objects may, in certain cases, be made to present to us all the appearances of reality; that is to say, they may become, for the time being visible and tangible. In such action there is formation, but not creation; for no spirit can evolve something out of nothing.

130. The existence of a unique elementary matter is now generally admitted by science, and is confirmed, as we have seen, by spirits. This matter gives birth to all natural bodies; and, by the transformations which it undergoes, it also produces the different properties of those bodies. It is thus that a salutary substance may be rendered poisonous by a simple modification of its molecular arrangement; a fact of which chemistry offers a vast number of examples. As every one knows, two substances, each of which is in itself innocuous, may produce, when combined in certain proportions, a new substance which is deleterious. One equivalent of oxygen and two equivalents of hydrogen (both, in themselves, inoffensive bodies) combined, become water; add another equivalent of oxygen, and you obtain a corrosive liquid. Moreover, without changing the proportions of chemical equivalents, a mere change in the mode of their molecular aggregation is often sufficient to change the properties of a substance; thus an opaque body may be made transparent, and vice versa Since a spirit possesses, in his will, so powerful an instrument of action upon the elements of matter, it is easy to understand that he may be able, not only to form substances, but also to change the properties of substances; the spirit's will, in such cases, producing the effect of a chemical re-agent.

132. The spontaneous manifestations which have occurred in all times, and the persistence of some spirits in giving ostensible evidence of their presence in certain localities, are the source of the belief in haunted places. The following spirit-answers were elicited by our questions on this subject.

1. Do spirits attach themselves to persons only, or do they also attach themselves to things?

"That depends upon their elevation. Certain spirits may attach themselves to terrestrial objects ; misers, for instance, who have hidden their hoards, and who are not sufficiently dematerialised, may still watch over and guard them."

2. Are there any places for which errant spirits have a predilection ?

"Spirits who are no longer earth-bound go where they find those whom they love, for they are attracted rather by persons than by material things. Some of them may, for a time, retain a preference for certain places; but those who do so are spirits of inferior advancement."

3. Since the attachment of spirits for localities is a sign of inferiority, is it also a proof that they are evil spirits ?

"Assuredly not; a spirit may be but little advanced, and yet not be a bad spirit; is it not so among men?"

4. Is there any foundation for the belief that spirits frequent ruins by preference? "No; spirits go to such places, just as they go every where else; but the lugubrious aspect of certain places strikes the human imagination, and leads you to attribute, to the presence of spirits, what is often merely a natural effect. How often does fear turn the shadow of a tree into a phantom, or mistake the cry of an animal, or the murmuring of the wind, for the wail of a ghost! Spirits like the presence of men, and usually seek out inhabited places rather than solitary ones."

- Nevertheless, knowing what we do of the diversity of character among spirits, may we not suppose that there are misanthropes among them, preferring solitude to society?

"Have I not already answered you on this point, by saying that spirits may seek out desolate places, as well as all other places? If some of them live alone, they do so because it pleases them, but this is no reason why spirits should necessarily prefer ruins ; and, assuredly, there are many more spirits in cities and inhabited dwellings than in solitary places."

5. Popular beliefs have generally a foundation of truth; what is the origin of the belief in haunted places?

"It has grown out of men's instinctive belief in spirit manifestations, a belief that has prevailed in all ages of the world; but, as I said just now, the aspect of lugubrious places strikes the imagination, and men have naturally located, in such places, the beings whom they have regarded as supernatural. This superstitious belief is upheld by the fanciful imaginings of your poets, as well as by the nonsensical stories told to you in the nursery."

6. Spirits who assemble together, have they any preferences in regard to days and hours of meeting?

"No; days and hours are measurements of time for the use of men, and for the needs of corporeal life; spirits have no need of any such measurements, and take very little heed of them."

7. What is the origin of the idea that spirits. come by preference at night?

"The impression produced on the imagination by darkness and silence. All such ideas are superstitions that a rational knowledge of spiritism will destroy. It is the same with respect to the notion, held by some people, that certain days and hours are more propitious than others; the influence of midnight has no existence except in story-books."

- If this be the case, how is it that many spirits announce their arrival and manifestations for midnight, or for certain pre-determined days, as Fridays, for example?

"Such spirits only trifle with your credulity. In the same way, there are spirits who declare themselves to be the devil, or give themselves some other diabolical or fantastic name. Show them that you are not to be taken in by them, and you will hear no more of such absurdities."

8. Do spirits come back by preference to the burial-place of their body?

"The body was but a garment; they care no more for their fleshly envelope, in which they have had to suffer, than the prisoner cares for his chains. The memory of those they love is the only thing they value."

- Are prayers offered up at their graves especially pleas. mg to them, and do they attract them more than prayers would do elsewhere?

"Prayer is an evocation which attracts a spirit, as you know. The more fervent and sincere the prayer, the greater the effect it produces; and therefore, the sight of a venerated tomb may serve to concentrate the thought of him who prays, while the interest attached to it, as to any other treasured relic, being a testimony of affection offered to the spirit, he is always attracted and touched thereby. But, in all such cases, it is the thought which acts on a spirit, and not any material objects; for these have less influence on the spirit who is prayed for than on the person who prays, and whose attention they serve to concentrate and intensify."

9. That being the case, the belief in haunted places would appear to be not absolutely groundless?

"We have told you that there are spirits who are attracted by material things ; such spirits may also be attracted to certain places, and may even take up their abode in them, until the cessation of the circumstances that have attracted them thither."
- What are the circumstances that may attract spirits to a given place?


"Their sympathy with persons who frequent that place, and, in some cases, the desire to communicate with them. Their motives, however, are not always so praiseworthy inferior spirits may desire to revenge themselves on persons against whom they have a grudge. Sojourn in a fixed locality may be, also, a punishment inflicted on them especially if they have committed a crime there, so that the crime may be constantly before their eyes." *

10. Have haunted places, in all cases, been the former habitation of the spirits who haunt them?

"Not in all cases ; if the former inhabitant be an elevated spirit, he will no more hold to his old house than to his old body. Spirits who haunt certain localities, when not attracted to them by sympathy for certain persons, are often only actuated by caprice."

- Can they attach themselves to certain places, in order to act as protectors of particular persons of families?

"Assuredly, if they are good spirits ; but, in that case, they never manifest their presence by disagreeable actions"

11. Is there any truth in the legend of "The White Lady."
"It is as true as are a thousand other facts of a similar nature."

12. Is it rational to dread places that are reputed to be haunted by spirits?

"No; the spirits who haunt certain places, and make disturbances there, do so to amuse themselves at the expense of the credulous and the cowardly, rather than for any evil purpose. Besides, you must not forget that there are spirits everywhere ; and that, wherever you may be, you have them incessantly around you, even in the quietest houses. They only appear to haunt certain habitations because they find, in them, the conditions necessary for manifesting their presence."

13. Is there any method of expelling them?

"Yes; but most frequently what people do for that purpose attracts rather than repels them. The best way of expelling bad spirits is to attract good ones, by doing all the good you can; the bad ones will then go away, for good and evil are incompatible. Be always good, and you will have only good spirits about you."

- Many very good people, however, are greatly annoyed by the persecutions of bad spirits.

"If persons thus annoyed are really good, the annoyance may be a trial to exercise their patience, and to excite them to greater goodness."

14. Can evil spirits be driven from haunted places by exorcisms?

"Have you often seen exorcisms successful? Have you not, on the contrary, often found that they increased the disturbances? Mischievous spirits are often amused at being mistaken for the devil.

"Spirits who come without any evil intention may also manifest their presence by rendering themselves visible, or by noises ; but the noises they make never degenerate into racket. They are often suffering spirits whom you may relieve by praying for them; they are sometimes kindly spirits, who desire to show you that they are near you ; or they may be frivolous spirits, who are only in sport. Since these who disturb you are, almost invariably, spirits in search of amusement, the best thing to do is to laugh at them they will tire of playing pranks, if they see that they neither frighten nor vex you."

From these explanations, we learn that there are spirits who attach themselves to localities, and remain in them by preference, without having any motive for manifesting their presence to us. Any place may be the sojourn of a spirit, either from a preference on his part, or from its having been assigned to him as a temporary abode, without his ever producing a manifestation of any kind; and this, even in the case of those who have led an evil life.

The spirits who attach themselves to localities, or to material things, are never of superior advancement; but although not of high degree, they are not necessarily wicked, nor animated by hostile intentions. Such inmates are sometimes even useful ; for, when they take an interest in the people of the house, they often render them various services.



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* See La Revue Spirit, February 1860, Histoire d’un damné.

133. We have shown that every effect, implying, as its cause, an act of free will, however insignificant, proves thereby the action of an intelligent cause ; and that, there- fore, the mere movement of a table, if it answers our thoughts, or gives proof of intention, must be regarded as an intelligent manifestation. If all manifestations were confined within such limits, the subject would have but little interest for us ; because, although it would still be something to be assured that the phenomena in question are not merely physical, they would be of little practical value. But it is quite otherwise when the manifestation of intelligence acquires a development which permits of a regular and consecutive exchange of thoughts ; for in such cases, the phenomena elicited can no longer be regarded merely as intelligent manifestations, but assume the far more important character of communications. The means now at our disposal permit of our obtaining, from spirits, communications as extensive, explicit, and rapid, as those which we can obtain from men.

If we bear in mind the infinite variety that exists among spirits, under the double aspect of intelligence and of morality (See The Spirits' Book, No. 100), we perceive that a corresponding diversity must exist in their communications, which necessarily reflect the elevation or the backwardness of the spirits by whom they are made ; and that the quality of their ideas, their degree of knowledge or of ignorance, their virtues and their vices, will be evidenced by the communications which emanate from them, and which will no more resemble each other than do, among men, those of the savage and the most enlightened European. But all the shades presented by spirit-Communications may be grouped into four principal categories ; according to their most salient characteristics, they may be designated as coarse, frivolous, serious, and instructive.

134. Coarse communications are those which shock propriety. They can only proceed from spirits at a very low stage of development, still soiled with the impurities of materiality. They are in no way different from the utterances of coarse and vicious men, and are revolting to every one who has the least delicacy of sentiment ; being trivial, obscene, insolent, arrogant, malevolent, or even impious, according to the character of the spirits who make them.

135. Frivolous communications emanate from spirits who are frivolous, mischievous, and tricksy, rather than wicked, and who attach no importance to what they say. As there is nothing unseemly in their communications, they amuse persons who take pleasure in futile talk. Such spirits, however, sometimes come down upon their interlocutors with clever, biting sallies throwing on, in the midst of commonplace jokes, hard truths which often hit the mark. These frivolous spirits are around us in swarms, and take every opportunity of mixing themselves up with the communications of other spirits. Having no respect for veracity, they take a mischievous pleasure in hoaxing those who have the weakness or presumption to believe them. Those who amuse themselves with such communications naturally give access to foolish and deceptive spirits ; while, at the same time, they repel serious ones, who, like serious men, avoid the society of the unreasoning and the giddy.

136. Serious communications are distinguished by the gravity of the subjects of which they treat, and by the seriousness of their tone. Every communication exempt from coarseness and frivolity, and having in view a useful object, even though it be one of merely private interest, may be classed as " serious; " but, nevertheless, it may not be exempt from error. Serious spirits are not all equally enlightened ; there are many things of which they are ignorant, and concerning which they may be mistaken. For this reason, spirits who are really superior constantly advise us to submit all communications to the test of examination and of reason.

It is therefore imperatively necessary to distinguish between communications that are seriously true and communications that are seriously false. But this is not always easy ; for it is often under the guise of seriousness that presumptuous and superficial spirits seek to foist upon us their erroneous ideas and absurd theories, unscrupulously assuming the most honoured and even the most venerated names, in order the more effectually to impose upon us ; a method of deception which constitutes one of the most dangerous stumbling-blocks of practical spiritism. We shall return to this subject, of which we shall treat, farther on, with all the minuteness that its importance demands ; we shall then point out the means of guarding ourselves against false communications.

137. Instructive communications are those which are not only serious, but also convey the teachings of superior spirits on points of science, morality, philosophy, &c. They are more or less profound, in proportion to the elevation and dematerialisation of the communicating spirit. In order to reap benefit from such communications, they must be followed up with regularity and perseverance. Serious spirits attach themselves to those who desire instruction, and assist them; but those who only see in these manifestations a source of passing amusement are left by them to the com- panionship of spirits as frivolous as themselves. It is only by the regularity and frequency of such communications that we can appreciate the moral and intellectual worth of the spirits with whom we thus hold converse, and the degree of confidence which they deserve. If experience is necessary in order to form a true estimate of men, it is, if possible, still more necessary in forming a true estimate of spirits.

In applying to these communications the qualification of instructive, we imply that they are true; for what is not true can never be instructive, though expressed in the most imposing language. We therefore do not include in this category certain teachings which have nothing serious about them but their high-flown and pretentious style, by which spirits possessed of more presumption than philosophy endeavour to mislead. But such spirits, being unable to disguise their shallowness, are incapable of keeping up their false assumptions for any length of time; they soon betray their weak side, if we continue to converse with them, and ply them with questions which compel them to show their incompetency.

138. The means of communicating with spirits are numerous and varied. As spirits act on all our organs and on all our senses, they are able to manifest themselves, to the sight, by apparitions ; to the touch, by impressions, occult or visible, on our bodily frame; to the hearing, by sounds; and to the sense of smell, by odours coming from we know not whence. This last mode of manifestation, although real, is, undoubtedly, the most uncertain of all, owing to the various sources of error with which it is environed ; and we will therefore not pause to examine it more fully, but proceed at once to consider the principal means of obtaining communications, in other words, of establishing a regular and consecutive exchange of ideas with spirits. The means of doing this are : 1st. Raps and Tiltings; 2d. Speech; 3d. Writing. We will examine each of these in a special chapter.

139. The first intelligent manifestations were obtained by raps and tiltings, or typtology (from the Greek ... - I strike). This primitive method, indicative of the infancy of the art of communication, was of very narrow application, and those who employed it were restricted, in their communications, to monosyllabical replies, to a mere "yes" or "no," signified by the number of raps previously agreed upon, as the representation of those words. As already observed, this method was subsequently improved upon. Answers were obtained in two ways, with the aid of mediums possessing the aptitude required for physical manifestations; viz., by the movement of a table, and by raps which seem to be produced in the substance of the wood, in the walls, or in the air. The first of these consists in the movement of the table, which tilts itself up on one side, and then falls back, striking the floor with its foot. To obtain this effect, the medium has Only to place his hands on the edge of the table ; but, if he desires to communicate with a particular spirit, he must evoke him, as otherwise he will have the first comer who happens to present himself, or the spirit who is in the habit of coming. It having been agreed, for example, that one tilt shall mean " no," and three tilts " yes " (or any other numbers, this being indifferent), the spirit is asked the desired questions (we shall hereafter allude to the questions which it is wise to abstain from asking). The inconvenience of typtology consists in the brevity of the answers obtained, and the difficulty of forming the questions in such a way as to be answerable by "yes" or "no." Supposing we asked the spirit : What do you want? he could only answer us by an entire sentence. It is therefore necessary to say: Do you desire such and such a thing? - " No." - Do you desire some other thing ? - "Yes." And so on.

140. We would remark that, in the employment of this method of communication, the spirit frequently has recourse to a sort of mimicry; that is to say, he expresses the energy of affirmation or negation by the force and character of the tilts or raps. He often expresses, in the same way, the nature of the sentiments which animate him: violence, by abruptness of movement; anger and impatience, by striking hard and repeated blows, like some one who stamps angrily on the ground; occasionally he upsets the table. A polite and kindly spirit, at the beginning and the end of a séance, moves the table as though making a bow; if desirous of addressing himself directly to one of the persons present, he pushes the table towards him, gently or roughly, according to the sentiment by which he is animated. This is, properly speaking, sematology, or the language of signs, as typtology is the language of raps. Here is a remarkable example of spontaneous sematology: -

A gentleman of our acquaintance, being one day in his drawing-room, where several persons were holding a seance, received a letter from us. While he was reading it, the little table, used by him for spiritist experimentation, suddenly moved up to him. Having finished reading our letter, he went towards another table at the farther end of the room, and laid the letter upon it. The little table followed him, and went up to the table upon which he had laid the letter. Surprised at this occurrence, our friend bethought him that there must be some connexion between the movements of the little table and the letter; he inquired the name of the spirit who had moved the table, and a name was given which is that of our familiar spirit. The gentleman having informed us of this circumstance, we, in our turn, begged the spirit to tell us the motive of the visit he had made to our friend ; whereupon, this reply was given -"It is natural that I should go and see those with whom you are in communication, in order that I may, if necessary, give to them, as well as to you, such advice as may be useful."

It is evident that the spirit wished to attract the attention of the gentleman in question, and sought for some means of manifesting his presence. A dumb man would hardly have managed better.

141. Typtology was speedily improved by the adoption of a more extended method of communication, which we may designate as alphabetical typtology. This consists in designating the letters of the alphabet by tilts; words, sentences, and even long communications are thus obtained. According to one method, the table makes as many tilts as are needed to indicate each letter ; that is to say, one tilt for a, two for b, and so on; meanwhile, some one of the party writes down each letter as indicated by the number of tilts. When the spirit has finished, he makes some sign, previously agreed upon, to indicate the fact.

This mode of proceeding, as will be readily understood, is extremely tedious, and requires an enormous amount of time for obtaining communications of any length ; but practice soon suggested various abbreviative methods more rapid than the above. That which is generally employed, consists in having the letters of the alphabet, and the numerals, written on a sheet of paper or card-board. The medium being seated at the table, some member of the circle runs a pencil or other pointer along the letters, when words are wanted ; along the ciphers, when numbers are wanted. When the pencil reaches the desired letter or cipher, the table gives a tilt, and the letter or cipher thus indicated is written down; the person who holds the pencil going through the same operation for the next letter, and so on. If a mistake occurs in regard to a letter, the spirit gives notice of the fact by several tilts; and the pencil is again taken through the alphabet. In this way, by dint of practice, it is possible to get on with tolerable quickness.

142. The other application of typtology is by raps produced in the wood of the table, without any movement occurring in the latter; and all that we have just described, in reference to the tilting of the table, is equally applicable to the obtaining of communications by raps. All mediums are not equally successful in obtaining both kinds of typtology, for some can only obtain tilts, while others can only obtain raps.

Most mediums, however, by perseverance, can eventually succeed in obtaining raps, which have the double advantage of being not only more rapid, but also less open to suspicion, than the tiltings, which may be attributed to voluntary or involuntary pressure. It is true that the raps also can be imitated by untruthful mediums, for the best things may be counterfeited; a fact which proves nothing against their reality.

But however improved, this way of proceeding can never attain the ease and rapidity of writing; and, consequently, the old methods of tilting and rapping are now less frequently employed. The old way is nevertheless very interesting as a phenomenon, especially for beginners; and it has the special advantage of being independent of the medium's mind. By the old method, too, answers are often obtained, so unexpected, so apt and pertinent, that one must be prejudiced indeed to reject the evidence thus afforded, and which is often an effectual means of conviction. But neither by this method, nor by any other, can spirits be made to yield to the caprices of mere curiosity, or forced to answer misplaced or indiscreet questions.

143. In order to render spirit-communications independent of the medium's mind, various instruments have been devised. One of these is a sort of dial-plate, on which the letters of the alphabet are ranged like those on the dial of the electric telegraph; a moveable needle, set in motion through the medium’s influence, with the aid of a conducting thread and pulley, points out the letters. We cannot help thinking, however, that independence of the medium’s thought is insured as well by the raps, and that this independence is proved more conclusively by the unexpectedness and pertinence of the answers, than by all the mechanical contrivances yet invented for this purpose. Moreover, the incredulous, always on the lookout for wires and machinery, are more inclined to suspect deception in connexion with any special mechanical arrangements than with a bare table, devoid of all accessories.

144. A more simple contrivance, but one open to abuse, as we shall see in the chapter on Frauds, is the one devised by Madame Emile de Girardin, and by which she obtained numerous and interesting communications; for that lady, accomplished and clever as she was, had the weakness to believe in spirits and their manifestations. The instrument alluded to, consists of a little table with a moveable top, eighteen inches in diameter, turning freely on an axle, like a wheel. On its edge are traced, as upon a dial- plate, the letters of the alphabet, the numerals, and the words "yes" and "no." In the centre is a fixed needle. The medium places his fingers on this table, which turns and stops when the desired letter is brought under the needle. The letters thus indicated being written down one after the other words and phrases are obtained, often with great rapidity.

It is to be remarked that the top of the little table does not turn round under the fingers, but that the fingers remain in their place and follow the movement of the table. A powerful medium might probably obtain an independent movement; in which case the experiment would be more conclusive, because less open to the possibility of trickery.

145. Let us here correct the wide-spread error which confounds all spirits who communicate by tilts or raps with "rapping-spirits". Typtology is a means of communication like any other; and is no more unworthy of elevated spirits than writing or speaking. All spirits, good or bad, may employ this method as well as any other. What characterises superior spirits is the elevation of their thought, and not the instrument they may use for its transmission; they no doubt prefer the more convenient and rapid methods, but, in the absence of these, they willingly employ the table, as is shown by the fact that some of the grandest communications yet received have been made in this way. If we do not usually employ the table, it is not because we despise it, but merely because, as a phenomenon, it has given us all that it was capable of giving, so that it can add nothing to our convictions, while the length of the communications we receive has compelled us to have recourse to more expeditious methods.

All spirits who rap are not, then, what are commonly called "rapping-spirits;" which designation should be reserved for those who may be styled professional rappers, and who take pleasure in going their rounds, amusing some, and boring others. Smart things are sometimes said by them, hut never anything really profound. It would be a loss of time to ask scientific or philosophical questions of ignorant pretenders, who are classed by higher spirits as the quacks and mountebanks of the spirit-world. They are, nevertheless, often employed by superior spirits as their instruments for the production of physical manifestations.

146. Pneumatography is writing produced directly by a spirit, without any intermediary ; it differs from psychgraphy which is the transmission of a spirit's thought by the writing of the medium's hand.

Wonderful as is the phenomenon of direct writing, it is, nevertheless, a fully proved and incontestible fact. If the theoretic teachings of spiritism are required to enable us to account for the occurrence of spirit-phenomena in general, they are even more necessary in regard to this particular phenomenon, which may well appear "supernatural" to those who are unacquainted with those teachings, but which, with their aid, are easily explicable.

When this phenomenon was first observed, the predominant feeling in regard to it was that of suspicion; the idea of trickery with the aid of certain inks which, at first invisible, become subsequently visible, was in everybody's thoughts. We cannot affirm that such deception has never been practised ; on the contrary, we are convinced that some persons, from mercenary motives, and others from vanity and to acquire the reputation of being powerful mediums, have, in too many instances, employed deceptions of various kinds. (See the chapter on Frauds.)

But it would be absurd to conclude that, because a phenomenon can be imitated, the phenomenon itself does not occur. Has not ingenuity succeeded in imitating the lucidity of a somnambulist, and so cleverly as to make deception appear a reality? And because this feat of charlatanism has had a run at fairs, are we therefore to conclude that there are no real somnambulists? Because some dealers sell adulterated wine, are we to assert that no pure wine is to be had? It is the same with direct writing the precautions for making sure of the reality of the fact are simple and easy; and, thanks to the employment or those precautions, the reality of this phenomenon is no longer a matter of doubt.

147. The possibility of writing without any human intermediary being now proved to be one of the attributes of a spirit, and spirits having always existed and having always produced the various phenomena with which we are now acquainted, it follows that they must have produced direct writing in ancient times, as well as at the present day; and we are thus enabled to explain the apparition of the four words on the wall of Belshazzar's palace.

The Middle Ages, so fertile in occult prodigies which it was sought to smother in the ashes of the stake, must also have witnessed the phenomenon of direct writing; and it was probably from a knowledge of the modifications which spirits can effect in matter, that the alchemists derived their belief in the transmutation of metals. (Chap. VIII.) But whatever partial knowledge of spirit-action may have been arrived at in the past, it is only in these latter days, and since the generalisation of the order of facts we are considering, that direct spirit-writing has attracted serious attention. The subject was first brought forward in Europe by Baron Guldenstubbe, in his very interesting work on this subject, containing a great number of fac-similes of direct spirit-writing obtained by him. * The phenomenon in question, however, had been known in America some time before; and has since occurred through several other mediums.


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* The Reality of Spirits and of their Manifestations, proved by the Phenomenon of Direct Writing, GULDENSTUBBE.

148. Direct writing is often obtained, like most of the other non-spontaneous manifestations, through meditation, prayer, and evocation, and has been often produced in churches, on tombs, and at the foot of the statues or images of the personages evoked; but it is evident that observances and localities have no other influence than that of inducing deeper feeling and a more intense concentration of thought on the part of the medium and those about him, for experience has shown that it may be obtained equally well under other circumstances, and in other places, and even on an ordinary table, when sought for by those who combine the requisite moral conditions with the special medianimic faculty required for the production of the phenomenon.

It was at first supposed to be necessary, in order to obtain direct spirit-writing, to place a pencil with the paper on which the spirit was to write; and as it is known that spirits can move, displace, and take hold of objects, it was inferred that they employed the pencil in producing the writing. But the presence of a pencil was soon found to be unnecessary; a blank sheet of paper-whether folded or not is immaterial-has often been found to contain writing executed, in the course of a few minutes or moments, upon its surface. By the abstraction of the pencil, the character of the resulting manifestation is radically changed, and we are introduced to an entirely new order of phenomena; for the words thus produced are written with some sort of sub stance, and this substance, if not provided by us for the spirit, must necessarily be a product of his own, something which he has himself composed or brought. If so, what is it, and whence did he get it? Such is the problem of which we have now to indicate the solution.

If the reader will refer to the explanations give in our eighth chapter (127 and 128), he will find this phenomenon fully explained. With the aid of the principles therein laid down, we see that a spirit, in producing direct writing, does not use either our substances or our implements, but fabricates for himself the substance and the implements which he needs; drawing his materials from the primitive universal element and causing them, by his will, to undergo the necessary modifications for the production of the desired effect. He can therefore fabricate crayons of various colours, printing ink or common ink, or even typographic characters, sufficiently firm in texture to give relief to his imitation of printing; examples of all of which operations have been seen by us. The daughter of a friend of ours, a child of only thirteen years of age, has frequently obtained entire pages of direct writing, produced with a substance resembling pastel.

149. Such is the result to which we have been led by the study of the phenomenon of the snuff-box (116), to which we devoted much time and patience, because we saw that it offered the opportunity of ascertaining one of the fundamental laws of spirit-life, the knowledge of which would also elucidate more than one of the mysteries of the visible world. It is thus that light may be obtained from a careful examination of the simplest facts, provided that we do not confine ourselves to looking merely for effects, without seeking for their causes. If our conviction of the reality of the modern manifestations grows stronger day by day, it is because we understand what we believe; and if we desire to convince others of their reality, we must present the subject to them in such a way as that they, too, may understand it.

As for the value of the direct writing, we must admit that its chief utility has hitherto been the additional proof thus afforded of the intervention of an occult power in the production of phenomena appreciable by our senses, power which has found, in this species of writing, a new method of manifesting itself. Direct writing has been obtained in various ancient and modern languages, in hieroglyphics, &c.; but the messages thus given have usually been short, this method of communication not having as yet acquired the continuity and rapidity of psychography or writing by the hand of the medium.

150. Spirits produce not only noises and rappings, but cries of every kind, and vocal sounds imitating the human voice, in rooms, and in the open air; phenomena which we designate as pneumatophony, or spirit-sounds. Our experience of the nature of spirits has led us to think that some of them, of an inferior order, delude themselves into the belief that they are talking, as when in the flesh. (See the Revue Spirite, February 1858 ; History of Mademoiselle Clairon's Ghost.)

We must be careful not to take all sounds, the cause of which we know not, or mere tingling of the ears, for occult voices, any more than to share the silly fancy that, when our ears tingle, some one is talking about us. Those tinglings, which have a purely physiological cause, are without meaning; while pneumatophonic sounds express thoughts, and thereby prove themselves to be due to an intelligent cause, and not to accident. We may lay it down as a rule that spirit-intervention is only proved by intelligent manifestations, in all other cases, there are a hundred chances to one that what are taken for such are really due to fortuitous causes.

151. It often happens that, when we are asleep, we hear words, names, sometimes entire phrases, pronounced with sufficient force and distinctness to waken '15 with a start. Although, in some cases, this may be a spirit-manifestation, it is often attributable to the cause of which we treated in our remarks on hallucination (Chap. VI. III, et seq.) What is thus heard has usually no coherence, thus differing widely from spirit-utterances, heard when we are awake ; for in such cases, we Can usually exchange thoughts with the speaker and enter into regular conversation with him.

There are two very distinct ways in which spirit-sounds are perceived; they are sometimes heard by a sort of interior hearing, in which case, although the words heard are clear and distinct, they are not of a physical nature; at other times, these voices are perceived as something exterior to ourselves, and appear to be as distinctly articulated as though spoken by a person at our side.

However produced, the phenomenon of pneumatophony is almost always spontaneous, and can rarely be obtained by evocation.

152. The development of the spiritist movement has been unusually rapid; for although we are separated only by a few years from its primitive manifestations, so often contemptuously alluded to as "table-turning," we are already enabled to converse with spirits as easily and rapidly as men converse with each other, and by the very same means, viz., by speech and by writing. Writing has the special advantage of furnishing a permanent evidence of the action of occult power; one which we are able to preserve as we preserve letters received from correspondents in the flesh. As previously remarked, the first method employed was the use of small baskets and planchettes with a pencil attached to them; which method of correspondence we will now briefly describe.

153. We have said that a person endowed with a special aptitude can impress a movement of rotation to a table or any other object whatever; take now, instead of a table, a little basket (either of wood or of willow ; no matter which, the substance is indifferent). If a pencil is passed through the bottom of it and solidly fastened, the point outward, then, holding the whole squarely on the point of the pencil placed on a sheet of paper, resting the fingers on the edge of the basket, it will begin to move; but instead of turning, it will carry the pencil in various ways over the paper, whether in insignificant characters or in writing. If a spirit is invoked, and he desires to com- municate, he will answer, not by rappings, as in typtol- ogy, but by written words. The motion of the basket is no longer automatic, as in the turning tables ; it becomes intelligent. In this way, when the pencil reaches the end of the line, it does not return to begin another; it continues circularly, so that the lines of writing form a spiral, and the paper has to be turned several times to read what is written. The writing thus obtained is not very legible, the words not being separated; but the medium, by a sort of intuition, easily deciphers it. For economy, a slate and slate pencil can be substitut- ed for the ordinary paper and pencil. We call this basket corbeille-toupie. For this basket is sometimes substituted a card, the pencil forming the axis of the teetotum.

154. Other ways have been thought of to secure the same end. The most convenient is that we shall call corbeille-d-bec (basket with a beak), which consists in adapting to the basket an inclined piece of wood in the position of the bowsprit of a vessel. Through a hole pierced in the end of this stick or beak a pencil is passed, long enough for the point to rest on the paper. The medium having his fingers on the edge of the basket, the whole machine is moved, and the pencil writes as in the above case, with this difference, that the writing is, in general, more legible, the words separated, and the lines are not so spiral, the medium easily taking the pencil from one line to another. Dissertations of several pages are obtained in this way as rapidly as with the hand.

155. The intelligence that acts is often manifested by other unequivocal signs. Having reached the end of the page, the pencil makes a spontaneous movement to turn ; if he wish to refer to a preceding passage in the same page, or in another, he seeks it with the point of the pencil, as with the finger, then underlines it. Should the spirit wish to address one of the assist- ants, the end of the beak of wood is directed toward him. To abridge, he often expresses the words yes and no by the sign of affirmation and negation, as we do with the head ; if he wish to express anger or im- patience, he strikes forcibly with the point of the pencil, often breaking it.

156. Instead of a basket, some persons use a kind of little table made for the purpose, with three feet, one of which carries a pencil; the other two are rounded, or furnished with a little ivory ball, to make it glide smoothly over the paper. Others use a simple planchette, triangular, oblong, or oval; on one edge is an oblique hole for the pencil; placed to write, it is inclined, and rests by one side on the paper ; this side is sometimes finished with two little rollers to facilitate the movement. It may be readily imagined that there is nothing absolute in any of these arrangements; the most convenient is the best.

With all these machines, two persons are almost always necessary; but it is not necessary that the sec- ond person should be endowed with the medianimic faculty : it is only to maintain the equilibrium, and diminish the fatigue of the medium.

157. We call the writing thus obtained indirect psychography, in opposition to direct or manual psy- chography, obtained by the medium's self. To understand the last, it is necessary to notice what happens in this operation. The spirit who is communicating acts on the medium, who, under this influence, directs his arm and hand to write, without having (at least in ordinary cases) the least consciousness of what he writes ; the hand acts on the basket, and the basket on the pencil. Thus, it is not the basket that becomes intelligent; it is an instrument directed by an intelli- gence ; it is, in reality, but a pencil-holder, an appen- dage to the hand, an intermediary between the hand and the pencil; suppress this intermediary, and hold the pencil in the hand, and you will have the same result, with a mechanism much more simple, since the medium writes as he does in normal conditions, so every one who writes with the aid of a basket, plan- chette, or other object, could write directly.

Of all the means of communication, writing with the hand— called by some involuntary writing — is, with- out contradiction, the most simple, the easiest, and the most convenient, because it requires no preparation, and because, as in ordinary writing, it can be used for the most extended development. We shall return to this in speaking of mediums.

158. In the beginning of the manifestation, when there were less exact ideas on this subject, several writings were published, headed Communications of a Basket, of a Planchette, of a Table, &c. All that is insufficient and erroneous in these expressions is now understood as a not sufficiently serious view of their character. In fact, as has been seen, tables, plan- chettes, and baskets are only unintelligent instruments, though momentarily animated with a factitious life, which can communicate nothing of themselves ; it is taking the effect for the cause, the instrument for the principal; as well might an author add to the title of his work that it was written with a steel pen or a goose quill.

Besides, these instruments are not absolute; we know one person who, instead of the basket we have described, used a funnel with a neck, through which he put the pencil. It might have been said communica- tions of a funnel, or of a stewpan, or a salad dish. If they were given by rappings, and these rappings were made by a chair or cane, it is no longer a talking table, but a talking chair or cane. What is necessary to know is, not the nature of the instrument, but the method of obtaining. If the communications take place by writing, let the pencil-holder be what it may, for us it is psychography; if by rappings, it is typtology. Spiritism, having taken the proportions of a science, requires a scientific language.

159. EVERY person who feels, in any degree what- ever, the influence of the spirits, is a medium. This faculty is inherent in man, and consequently not an exclusive privilege ; so there are few in whom are not found some rudiments of it.

It might thus be said that very nearly every one is a medium. Usually, this qualification is applied only to those in whom the medianimic faculty is clearly characterized, and shown by visible effects of a certain intensity, which depends on an organization more or less sensitive. It must be remarked that this faculty is not revealed in the same manner with all; mediums, usually, have a special aptitude for such or such order of phenomena, which makes as many varieties as there are kinds of manifestations. The principal are, mediums for physical effects; sensitive or impressible mediums; auditive ; speaking; seeing; somnambulis- tic; healing; pneumatographic ; writing or psychographic.

160. Mediums for Physical Effects are more espe- cially fit to produce material phenomena, such as move- ments of inert bodies, noises, &c. They may be divided into optional mediums and involuntary mediums. (See Part II., Chapters II. and IV.)

Optional Mediums are those who have a conscious- ness of their power, and who produce the spirit phe- nomena by the power of their will. This faculty, though, as we have said, inherent in the human spe- cies, is far from existing in all in the same degree; yet, if there are few persons with whom it is absolutely null, those who are capable of producing great effects, such as the suspension of heavy bodies in space, aerial trans- lation, and, above all, apparitions, are still more rare. The most simple effects are those of rotation of an object, rapping by the raising of the object, or even within its substance. Without attaching primary importance to these phenomena, we engage not to neglect them ; they may give occasion to interesting observations and aid conviction. But it is to be remarked that the faculty of producing physical effects rarely exists with those who have more perfect means of communication, as writing and speaking. Generally, the faculty diminishes in one sense in proportion as it develops in another.

This faculty is not, by itself, the indication of a pathological state, for it is not incompatible with perfect health. If the one who possesses it is suffering, that proceeds from a foreign cause; also therapeutic means are powerless to end it. It may, in some cases, be consecutive with a certain organic weakness, but it is never the efficient cause. No inquietude, then, can be reasonably felt in a hygienic point of view ; it could produce inconvenience only if the subject, having become an optional medium, should abuse its use, because in that case there might be enfeebling of the organs, from too abundant emission of the vital fluid.

162. Reason revolts at the idea of the tortures, moral and corporeal, to which science has sometimes subjected weak and delicate beings, to ascertain if there were treachery on their part; these experimentations, most often made through malice, are always injurious to sensitive organizations ; there might result from them serious disorders in the economy ; to make such trials is to sport with life. The sincere observer needs not these means ; besides, a person familiar with these phenomena knows that they belong more to the moral than to the physical order, and that their solution will be vainly sought in our exact sciences. For the very reason that these phenomena belong to the moral order, everything that can over-excite the imagination should be avoided with the most scrupulous care. We know what accidents fear can occasion, and persons would be less imprudent if they knew all the cases of insanity and epilepsy that have their origin in the stories of the were wolf and Croquemitanie; what will it be, then, if persuaded it is the devil?

Those who accredit such ideas know not the re- sponsibility they assume; they might kill. But the danger is not alone for the subject, but for those around him, who might be frightened at the thought of their house being a haunt of demons. It is this fatal belief that has caused so many acts of atrocity in times of ignorance. At the same time, with a little more discernment, they would, know that, in burning the body supposed to be possessed by the devil, they could not burn the devil. Since they wish to get rid of the devil, it is he they should kill: the spirit doc- trine, by-enlightening us on the true cause of all these phenomena, gives him the death-blow. Thus, far from encouraging this idea, we should, as a duty of morality and humanity, combat it where it exists.

What should be done when such a faculty is spon- taneously developed in an individual, is to leave the phenomenon to take its natural course. Nature is more prudent than man : besides, Providence has His views, and the smallest can be an instrument of the greatest designs. But it must be conceded that this phenomenon sometimes acquires fatiguing and importunate proportions for every one * ; here is what, in all cases, should be done. In Chapter V., on Spontaneous 'Physical Manifestations, we have already given some advice on this subject, saying that it is necessary to try to come into relations with the spirit, to know from him what he wants. ' T h e following method is also founded on observation. The invisible beings who reveal their presence by effects, are, in general, of an inferior order of spirits, who can be governed by moral ascendency ; it is this ascendency we must endeavor to acquire.

To obtain it, the subject must be made to pass from the state of natural to that of optional medium. Then there is produced an effect analogous to that which takes place in somnambulism. It is known that natu- ral somnambulism generally ceases when it is replaced by magnetic somnambulism. The emancipative fac- ulty of the soul is not stopped, but is turned into another course. It is the same with the medianimic faculty. Then, instead of arresting the phenomena, which is rarely successful, and not always without danger, the medium must be incited to produce them at will, by overawing the spirit; by this means he may be able to master him, and from a somewhat tyrannical ruler he makes of him a subordinate, and often very docile being. A fact worthy of remark, and justified by experience, is, that in such cases a child has as much, and often more, authority than an adult; new proof in support of this main point in the doc- trine that the spirit is a child only by the body, and that he has, by himself, a development necessarily anterior to his actual incarnation —a development that can give him the ascendency over spirits who are his inferiors.

The moralization of the spirit by the counsels of a third influential and experienced person, if the medium is not in a state to do it, is often a very efficacious means: we shall return to it later.


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* One of the most extraordinary facts of this nature, for the variety and strangeness of the phenomena, is that which took place in 1852, in the Palatinate (Rhenish Bavaria) at Bergzabern near Wissembourg. It is the more remarkable, that it reunites, and with the same subject, nearly every kind of spontaneous mani festations — racket enough to shake the house, upsetting of fur niture, objects thrown to a distance by an invisible hand, visions and apparitions, somnambulism, ecstasy, catalepsy, electrical at traction, aerial cries and sounds, instruments playing without contact, intelligent communications, &c, and, what is not of minor importance, the verification of these facts during nearly three years, by innumerable eye-witnesses, all worthy of belief from their knowledge and social position. The authentic account of it was published in several German papers, and especially in a tract now out of print and very rare. The complete translation of this fact will be found in the Revue Spirite of 185 J, with the necessary commentaries and explanations. It is the only French publication, to our knowledge. Beyond the great interest at tached to these phenomena, they are eminently instructive for the pra:tical study of Spiritism.

163. In this category of mediums seem to belong the persons endowed with natural electricity — veri- table human torpedoes, producing, by simple contact, all the effects of attraction and repulsion. It would be wrong, however, to regard them as mediums, for true mediumship supposes the direct intervention of a spirit; but in the case of which we speak, conclusive experiments have proved that electricity is the only" agent of these phenomena.

This strange faculty, which might almost be called an infirmity, may sometimes be allied to mediumship, as may be seen in the history of the rapping Spirit of Bergzabern; but often it is completely independent. So, as we have said, the sole proof of the intervention of spirits is the intelligent character of the manifesta- tions ; wherever this character does not exist, there is the right to attribute them to a purely physical cause.

The question is, to know if electric persons would possess a greater aptitude for becoming mediums for physical effects; we think so, but this would be the result of experience.

164. Persons capable of perceiving the presence of spirits by a vague impression, a kind of feeling through- out the whole body, for which they can give no reason, are thus designated. This variety has no very decided character; all mediums are necessarily impressible: impressionability is rather a general than a particular quality; it is the rudimentary faculty indispensable to the development of all the others; it differs from purely physical and nervous impressionability, with which it must not be confounded ; for there are per- sons who have not delicate nerves, and who yet feel, more or less, the presence of spirits ; and others, very irritable, who have not the slightest perception of them.

This faculty is developed by habit, and may acquire such a subtilty that the person endowed with it recognizes, by the-impression he feels, not only the good or bad nature of the spirit at his side, but even his individuality, as a blind person recognizes, by a certain unknown sense, the approach of this or that person ; he becomes, in relation to spirits, a veritable sensitive plant A good spirit always makes a gentle and agreeable impression ; that of a bad spirit, on the contrary, is painful, anxious, and disagreeable; there is, as it were, a scent of impurity.

165. They hear the voice of the spirits : it is, as we have said, in speaking of pneumatophony, sometimes an interior voice, which makes itself heard in the soul; at other times it is an exterior voice, clear and distinct as that of a living person. An auditive medium can enter into conversation with the spirits. When they are accustomed to communicate with certain spirits, they immediately recognize the character of the voice. When a person is not himself endowed with this fac- ulty, he can communicate with a spirit by means of an auditive medium, who fills the office of interpreter.

This faculty is very agreeable when the medium hears only good spirits, or only those he calls ; but it is not the same when a bad spirit is always after him, making him hear at every moment the most disagreea- ble, and often the most improper things. It then becomes necessary to get rid of him by the means we indicate in the chapter on Obsession.

166. Hearing mediums, who transmit only what they hear, are not, properly speaking, talking mediums; these last very often hear nothing; with, them the spirit acts on the organs of speech, as he acts on the hand of writing mediums. The spirit wishing to com- municate acts on the organ he finds most flexible; of one the hand, of another the speech, of another the hearing. The talking medium usually expresses him- self without having a consciousness of what he says, and often says things completely beyond his custom- ary ideas, his knowledge, or even the height of his intelligence.

Though he may be perfectly awake, .and in a normal state, he rarely preserves the remembrance of what he has spoken ; in a word, speech is, with him, the instru- ment the spirit uses, and through which another per- son can enter into communication, as can be done by the interposition of the hearing medium.

The passivity of the hearing medium is not always so complete; there are some who have the intuition of what they say at the moment of pronouncing the words. We shall return to this variety when we treat of intuitive mediums.

167. Seeing mediums are endowed with the faculty of seeing spirits. There are some who enjoy this faculty in the normal state ; then they are perfectly awake, and preserve an exact remembrance of it; others have it only in a somnambulic state, or one bordering on somnambulism. This faculty is rarely permanent; it is almost always the effect of a momentary and fleet- ing crisis. All persons endowed with second sight may be placed in the category of seeing mediums. The possibility of seeing spirits in dreams most certainly results from a kind of mediumship, but does not, properly speaking, constitute seeing mediums. We have explained this phenomenon in Chapter V I , on Visual Manifestations.


The seeing medium thinks he sees with his eyes, as also those who have double sight; but in reality it is the soul that sees, because he sees as well with his eyes shut as with them open'; from whence it follows that a blind person can see spirits as well as one who has the use of his eyes. This last point might give an interesting subject for study, to know if this faculty is more frequent with the blind. Spirits who have been blind have told us that, while living, they had, by the soul, a perception of certain objects, and that they were not plunged in black obscurity.

168. A distinction must be made between incidental and spontaneous apparitions, and the faculty proper of seeing spirits. The former are frequent, particu- larly at the moment of the death of persons loved or known, and who come to warn us they are no longer in the world. There are numerous examples of facts of this kind, without reckoning visions during sleep. At other times, relatives or friends, who, though a longer or shorter time dead, appear either to warn us of a danger, or to.give advice, or to ask a service. The service a spirit can claim consists usually in the accomplishment of a thing he could not do while living, or in the help of prayers. These apparitions are isolated facts, which have always an individual and personal character, and do not constitute a faculty proper. The faculty consists in the possibility, if not permanent, at least very frequent, of seeing any spirit, even that of an entire stranger. It is this faculty that, properly speaking, constitutes seeing mediums.

Among seeing mediums there are those who see only those whom they call, and whom they describe with a perfect minuteness; they tell, to the smallest detail, their gestures, their expression of countenance, their features, costume, and even the sentiments by which they are animated. With others this faculty is still more general; they see all the surrounding spirit population go, come, and, as one might say, attend to their affairs.

169. One evening we were at a representation of the opera of Oberon, with a very good seeing medium. There were in the house quite a number of seats vacant, but many of which were occupied by spirits, who seemed to be taking their share in the scene; some went near certain of the spectators, and appeared to listen to their conversation. On the stage another scene was passing ; behind the actors several humor- ous, jovial spirits amused themselves in mimicking them, imitating their gestures in a grotesque manner ; others, more serious, seemed to inspire the singers, and make efforts to give them energy. One of them was constantly near one of the principal female singers; we thought his intentions a little light. Having called him, after the fall of the curtain, he came to us, and reproached us with some severity for our rash judg- ment. "I am not what you think," said he ; "I am her guide and spirit protector ; it is I who am charged to direct her." After some moments of very serious conversation, he left us, saying, " Adieu! she is at home: I must go watch over her."

We afterward called the spirit of Weber, the author of the opera, and asked him what he thought of the execution of his work. " It is not so very bad," said he; "but it is tame; the actors sing—that is all; there is no inspiration. Wait!" added he ; "I will try to give them a little of the sacred fire." Then we saw him on the stage, hovering above the actors: a breath seemed to part from ,him, and spread over them, and a. very visible increase of energy took place among them.

170. Here is another fact which proves the influ- ence spirits exercise at their will on man. We were, as before, at a theatrical representation with another seeing medium. Having engaged in conversation with a spirit spectator, he said to us, " Do you see those two ladies alone in that private box ? Well, I warrant you I will make them leave the theater."

So said, he was soon in the box, talking to the two ladies ; suddenly, from having been very attentive to the play, they looked at each other, consulted together, and finally went out, and did not return. The spirit made us a comical gesture, to show that he had kept his word, but did not return, that we might ask fur- ther explanations.

We have thus been many times witness of the part spirits play among the living : we have seen them at many reunions, — ball, concert, church, funerals, wed- dings, &c, — and everywhere we have found them ex- citing the evil passions, stirring up discord, inciting brawls, and rejoicing in their prowess ; others, on the contrary, combated this pernicious influence, though but rarely listened to.

171. The faculty of seeing spirits can, without doubt, be developed, but it is one of which it is best to- await the natural development, without trying to call it out, if one would not wish to become the dupe of his im- agination. When the germ of a faculty exists, it will be manifested of itself; from principle, we must be contented with those God has granted to us, without seeking the impossible; for then, in wishing to have too much, we risk losing what we have. When we said spontaneous apparitions are frequent, we did not intend to say that they are very common ; as to see- ing mediums, properly so called, they are still more rare, and we should be very careful of those who pre- tend to enjoy this faculty; it is prudent not to trust them except upon positive proofs. We do not mean those who are given to the ridiculous illusion of globular spirits, which we described No. 108, but of those who pretend to see spirits in a rational manner. Some persons may, doubtless, be deceived in all sincerity, but others may simulate this faculty from self-love or interest. In this case, particular account must be taken of the character, of the morality and habitual sincerity; but it is especially in the details the most certain test can be found, for they can be such as to leave no doubt; as, for instance, the exactness of the description of spirits whom the medium has never known living. The following fact is of this category:—

A widowed lady, whose husband frequently commu- nicated with her, found herself one day with a seeing medium, who did not know her nor her family: the medium said to her, " I see a spirit near you."

" Ah ! " said the lady, " it is, doubtless, my husband, who seldom leaves me."

" No," answered the medium ; " it is an elderly lady; her head-dress is very singular; she has a white band across her forehead."

From this particular and other descriptive details, the lady unmistakably recognized her grandmother, of whom she was not thinking. If the medium had wished to simulate the faculty, it was easy to follow the thought of the lady, whereas, instead of the husband, of whom she was thinking, he sees a woman with a peculiarity of head-dress, of which nothing had given him the idea. This fact proves another thing, — that the sight, with the medium, was not the reflection of any person's thought. (See No. 102.)

172. Somnambulism may be considered as a variety of the medianimic faculty, or, rather, they are two orders of phenomena very often found combined. The somnambulist acts under the influence of his own spirit; it is his soul, which, in moments of emancipa- tion, sees, hears, and perceives, outside the limit of the senses ; what he expresses, he draws from himself; his ideas are, in general, more just than in the normal state, his knowledge more extended, because his soul is free; in a word, he lives, by anticipation, the life of spirits.

The medium, on the contrary, is the instrument of a foreign intelligence; he is passive, and what he says comes not from himself. To recapitulate: the somnam- bulist expresses his own thought, the medium that of another. But the spirit who communicates to an ordi- nary medium could also as well to a somnambulist; often the state of emancipation of the soul renders this communication more easy. Many somnambulists see spirits perfectly, and describe them with as much pre- cision as the seeing mediums; they can talk with them, and transmit their thought to u s ; what they say beyond the circle of their own knowledge is often suggested to them by other spirits. Here is a remark- able example, where the double action of the spirit of the somnambulist and of the foreign spirit reveals itself in the most unequivocal manner.

173. One of our friends had for a somnambulist a young boy of fourteen or fifteen years of age, of very ordinary intelligence, and extremely limited instruc- tion. Nevertheless, in somnambulism he gave proofs of extraordinary lucidity and great perspicacity. He excelled especially in the treatment of diseases, and made a great many cures regarded as impossible. One day he gave a* consultation to a sick person, whose malady he described exactly.

" That is not all," said they ; " now you must indi- cate the remedy." " I cannot," he answered. " My angel doctor is not here" "What do you mean by your angel doctor?" "He who dictates to me." " It is not you, then, who see the remedies ?" " Why, n o ; don't I tell you my angel doctor dictates them to me ?"

Thus, with this somnambulist, the action of seeing the disease was that of his own spirit, who for that needed no assistance, but the indication of the reme- dies was given by another; this other not being there, he could say nothing. Alone, he was only a somnam- bulist ; assisted by what he called his angel doctor, he was a somnambulistic medium.

174. Somnambulistic lucidity is a faculty that per- tains to the organism, and which is entirely indepen- dent of the elevation, of the advancement, and even of the moral state of the subject. A somnambulist may, then, be very* clear, and be incapable of solving certain questions, if his spirit be but little advanced. He who talks by himself may say good or bad, true or false things ; put more or less delicacy or fastidiousness into his proceedings, according to the degree of eleva- tion or inferiority of his own spirit; then the assist- ance of a foreign spirit may supply his insufficiency; but a somnambulist may be assisted by a lying, or trifling, or even a bad spirit, as well as mediums ; it is here, above all, that the moral qualities have a great influence to attract good spirits. (See Book on Spirits, Somnambulism, No. 425; and in this, the chapter on the Moral Influence of the Medium)

175. We shall here give but a glance at this variety of mediums, because this subject requires too extended developments for our outline ; we know, besides, that a doctor, one of our friends, proposes to treat it in a spe- cial work on intuitive healing. We shall say only that this kind of mediumship consists principally in the gift possessed by some persons of healing by the sim- ple touch, by the look, even by the gesture, without the help of any medication. It will, doubtless, be said, that it is nothing but magnetism. It is evident the magnetic fluid here plays a great part; but when this phenomenon is carefully examined, it is easily seen that there is something more. Ordinary magnetiza- tion is a real treatment, continuous, regular, and me- thodical ; in it things happen very differently. Nearly all magnetizers are capable of curing, if they know how properly to undertake it; but with healing medi- ums the faculty is spontaneous, and some even possess it without ever having heard of magnetism. The inter- vention of a hidden power, which constitutes medium- ship, becomes evident under certain circumstances : it is so, particularly, when it is considered that most persons, whom we can reasonably qualify as healing mediums, have recourse to prayer, which is a real invo- cation. (See No'. 131.)

177. This name is given to mediums suitable to the obtaining of direct writing, which is not given to all writing mediums. This faculty is, as yet, extremely rare; it is, probably, developed by exercise; but, as we have said, its practical utility is limited to the patent verification of the intervention of an occult power in the manifestations. Experience alone can prove its possession : a person can try, and also ask it of a protecting spirit, through other means of commu- nication. According to the degree of power possessed by the medium, simple marks, signs, letters, words, phrases, and even whole pages are obtained. It suf- fices, ordinarily, to fold a piece of paper, put it in some place designated by the spirit, for ten minutes, or a quarter of an hour, or sometimes longer. Prayer and concentration of thought are essential conditions ; this is why it may be looked upon as impossible to obtain anything in a reunion of persons but little serious, or who might not be animated by sympathetic and benevolent sentiments. (See Theory of Direct Writing, Chapter VIII., Laboratory of the Invisible World, No. 127, &c., and Chapter XII, Pneumatography)

We shall treat, in a special manner, of writing medi- ums in the following chapters.

178. OF all the means of communication, manual writing is the most simple, the most convenient, and the most complete. It is to that all efforts should tend, for it permits us to establish with the spirits as continuous and regular relations as among ourselves. We should cling to it the more, because it is that by which the spirits best reveal their nature, and the degree of their perfection or inferiority. By the ease with which they express themselves, they let us know their secret thoughts, and allow us, at the same time, to judge and appreciate them at their value. The faculty of writing, for a medium, is especially the one that is most susceptible of development by exercise.

179. If certain effects produced in the movements of the table, of the basket, or of the planchette that writes, be examined, an action exercised directly by the spirit on these objects cannot be doubted.

The basket is, at times, shaken with so much vio- lence, that it escapes from the hands of the medium ; sometimes, even, it is directed toward certain persons in the circle, to strike them ; at other times, its move- ments testify an affectionate sentiment.

The same thing occurs when the pencil is in the hand ; often it is thrown forcibly to a distance, or the hand, like the basket, is convulsively shaken, and strikes the table with anger even when the medium is perfectly calm, and astonished not to be master of himself. Let us observe, in passing, that these effects always denote the presence of imperfect spirits; those really superior are constantly calm, dignified, and be- nevolent ; if they are not listened to properly, they retire, and others take their place. Thus the spirit can express his thought directly, either by the move- ment of an object in the hand of the medium, or by his action on the hand itself.

When the spirit acts directly on the hand, he gives to it an impulse completely independent of the will. It goes on without interruption, and in spite of the medium, as long as the spirit has anything to say, and stops when he has finished.

What characterizes the phenomenon in this case is, that the medium has no consciousness of what he writes ; absolute unconsciousness constitutes passive or mechanical mediums. This faculty is precious, as it can leave no doubt of its independence of the thought of him who writes.

180. The transmission of thought takes place by the intervention of the medium's spirit, or, rather, of his soul; for by this name we designate the incarnated spirit. The foreign spirit, in this case, does not act on the hand to make it write; he does not hold it, does not guide it; he acts on the soul with which he is identified. The soul, under this impulse, directs the hand, and the hand directs the pencil.

Let us remark here one important thing to know ; it is, that the foreign spirit is not substituted for the soul, for he cannot displace it: he controls it at his will, he impresses his will upon it. The part of the soul is not absolutely a passive one; it receives the thought of the foreign spirit, and transmits it. In this case the medi- um' is conscious what he writes, though it is not his own thought; this is what is called intuitive medium.

If this be so, it may be said, nothing proves that it is any more the thought of a foreign spirit than of the medium. The distinction is, in fact, sometimes quite difficult to make, but it may happen that this will be of little consequence. The suggested thought can always be recognized, in that it is never preconceived ; it is born as it is written, and often is contrary to the idea previously formed; it may even be beyond the knowledge and capacity of the medium.

The part of the mechanical medium is that of a machine, the intuitive medium acts as an interpreter. In fact, to transmit the thought, he should understand it; appropriate it in some sort, in order to translate it faithfully; yet this thought is not his — it but passes through his brain. Such is exactly the part of the intuitive medium.

181. No médium puramente mecânico, o movimento da mão independe da vontade; no médium intuitivo, o movimento é voluntário e facultativo. O médium semi mecânico participa de ambos esses gêneros. Sente que à sua mão uma impulsão é dada, mau grado seu, mas, ao mesmo tempo, tem consciência do que escreve, à medida que as palavras se formam. No primeiro o pensamento vem depois do ato da escrita; no segundo, precede-o; no terceiro, acompanha-o. Estes últimos médiuns são os mais numerosos.

182. Every person who, whether in the normal state or in a state of ecstasy, receives, by the thought, com- munications foreign to his preconceived ideas, may be ranked in the category of inspired mediums; which is, as may be seen, a variety of intuitive mediumship, with this difference, that the intervention of an occult power is still less apparent; for, with the inspired, it is more difficult to distinguish between the thought proper and that which is suggested. What peculiarly character- izes this is its spontaneity. Inspiration comes to us from spirits who influence us for good or evil, but it is more especially from those who wish us well, and whose advice we too often wrongly avoid following. It applies to every circumstance in life, in the resolu- tions we make ; as far as this goes, we might say every one in the world is a medium, for there is no person who has not his spirit protectors and familiars, who make every effort to suggest salutary thoughts to their wards.

If every one were thoroughly convinced of this truth, there would be more, frequent recourse to the guardian angel in moments when one knows not what to say or do. Let us, then, invoke him with fervor and confidence in cases of necessity, and we shall be more often astonished by the ideas that will come as by enchantment, whether we may have something to decide or something to compose. If no idea comes, it is because it is necessary for us to wait.

The proof that the idea that comes unexpectedly is one foreign to us, is, that if it had been in us we should always have been master of it, and there would be no reason it could not have manifested itself at will. He who is not blind has only to open his eyes to see when he pleases; so, the same, he who has ideas of his own always has them at his disposal; if they do not come at will, it is because he is obliged to draw them from other sources.

In this category may also be classed persons who, without being endowed with an extraordinary intelli- gence, and without leaving the normal state, have flashes of intellectual lucidity which gives them tem- porarily an unaccustomed facility of conception and elocution, and, in some cases, a presentiment of the future. In these moments, justly called, of inspiration, ideas abound, are continuous, carry us along, as it were of themselves, by an involuntary and almost feverish impulse; it seems to us that a superior intelligence comes to our aid, and that our mind is relieved of a load.

183. Men of genius of all kinds — artists, scientists, men of letters — are doubtless advanced spirits, capable oy themselves of understanding and conceiving great things; but it is precisely because they are considered capable that the spirits who desire the accomplishment of certain work suggest to them the necessary ideas ; and thus they are most frequently mediums without knowing it. Yet they have a vague intuition of a foreign assistance ; for he who appeals to inspiration makes but an invocation ; if he did not hope to be heard, why should he so often cry, " Aid me, my good genius!"

The following answers confirm this assertion: —
" What is the primary cause of inspiration ?"
" Spirits who communicate by the thought."
" Has not inspiration the revelation of great things for its object ?"
" No ; it often has relation to the most ordinary occurrences of life. For example, you wish to go somewhere : a secret voice tells you not to do so, for there is danger for you ; or it tells you to do a thing you had not thought of; that is inspiration. There are very few persons who have not been more or less inspired at certain moments."

" An author, a painter, a musician, for instance, could they, in moments of inspiration, be considered mediums ?"

" Yes, for in these moments the soul is freer and more withdrawn from matter; it recovers a portion of its faculties as spirit, and more easily receives the communications of other spirits who inspire it."

184. Presentiment is a vague intuition of future things. Some persons have this faculty more or less developed ; they may owe it to a kind of double sight, which permits them to foresee the consequences of present things and the thread of events; but often, also, it proceeds from occult communications, and, in this case, to those thus endowed may be given this name of presentiment mediums, which is a variety of inspired mediums.

185. BESIDES the categories of mediums we have enumerated, mediumship presents an infinite variety of shades which constitute what are called special mediums, who possess peculiar aptitudes not yet defined, according to the qualities and knowledge of the manifesting spirit.

The nature of the communication always sustains a relation to the nature of the spirit, and bears the seal of his elevation or inferiority, his knowledge or igno- rance ; but, merit being equal in a hierarchical point of view, he has undoubtedly a propensity to engage in one thing rather than another ;• the rapping spirits, for instance, never depart from physical manifestations ; and among those who give intelligent manifestations are spirit poets, musicians, painters, moralists, scientists, physicians, &c. We speak of spirits of a middle order, for, once arrived at a certain degree, the apti- tudes are blended in the unity of perfection. But, besides the aptitude of the spirit, there is that of the medium, who is an instrument for him, more or less suitable, more or less flexible, and in whom he discov- ers special qualities that we cannot appreciate.


Let us make a comparison : a very skillful musician has in his hands several violins, which, to the ordinary eye, will all be very good instruments, but between which the consummate artist distinguishes a great difference ; he perceives therein shades of exceeding delicacy, which make him choose some and reject others, shades which he comprehends rather by intui- tion than by anything he can define in them. It is the same with respect to mediums ; with equal quali- ties in the medianimic power, the spirit will give the preference to one or to the other, according to the kind of communication he desires to make. Thus, for instance, persons, as mediums, write admirable poems, though in the ordinary conditions they never knew how, nor could compose two verses; others, on the contrary, who are poets, and who, as mediums, have been able to write only prose, in spite of their desire.

The same with drawing, music, &c.

There are those who, without having, by themselves, any scientific knowledge, have a more special aptitude for receiving scientific communications ; others are for historical studies; others serve more easily as interpreters for spirit moralists ; in a word, whatever may be the flexibility of the medium, the communications he receives with, most facility have, generally, a special seal; there are even those who never emerge from a certain circle of ideas, and when they are taken from that, they have but incomplete, laconic, and often false, communications. Aside from the causes of aptitude, the spirits communicate more or less willingly by such or such an intermediary, according to their sympa- thies ; so, all other things being equal, the same spirit will be much more explicit with certain mediums, solely because they suit him better.

186. It would then be an error, if, having at hand a good medium, even one who writes with the utmost facility, we should from that alone expect to obtain good communications of all kinds. The primary condition certainly is, to be assured of the source where they emanate, that is, of the qualities of the spirit who transmits them ; but it is not the less necessary to be careful of the qualities of the instrument given to the spirit: we must, then, study the nature of the medium,as we study the nature of the spirit, for these are the two essential elements for obtaining a satisfactory result. There is a third, that plays an equally important part—the intention, the secret thought, the more or less praiseworthy sentiment of the interrogator; and so it may be said, To obtain agood communication, it must emanatefrom agood spirit; that this good spirit may be able to transmit it, he must have a good instrument ; that he may desire to transmit it, the motive must suit him.

The spirit, who reads in the thought, judges if the question proposed merits a serious answer, and if the person who addresses him is worthy to receive it: in a contrary case, he does not- lose his time sowing good seed on stony ground; and then trifling, mock- ing, spirits take his place, because, troubling themselves very little about the truth, they do not look at things so closely, and are usually but little scrupulous as to the end or means.-

We here sum up the principal kinds of mediumship, before presenting a kind of synoptical list, comprising those we have already described in the preceding chapters, indicating the numbers of those to which we shall add further details.

We have grouped the different varieties of mediums by analogy with causes and effects, but do not propose there shall be anything absolute in this classification. Some are frequently met, others are rare and exceptional, which we have taken care to mention. These last indications have all been furnished by spirits, who, besides, have reviewed this descriptive list with an exceedingly particular care, and have completed it by numerous observations and new categories, so that it may be said to be their entire work. We have indicated by quotation marks their textual observations when we have thought it necessary to make them more prominent. They are mostly from Erastus and Socrates.

187. Mediums may be divided into two great classes.

MEDIUMS FOR PHYSICAL EFFECTS. Those who have the power to induce material effects or ostensible manifestations. (No. 160.)

MEDIUMS FOR INTELLECTUAL EFFECTS. Those who. are more especially proper to receive and transmit intelligent communications.. (No. 65, &c.)

All the other varieties more or less directly belong to one or the other of these classes ; some pertain to both. If the different phenomena produced under medianimic influence are analyzed, it will be seen that in all there is a physical effect, and that to the physical effects are most often joined an intelligent one. The boundary between the two is sometimes difficult to establish; but that is of no consequence. We comprehend under the denomination Mediums for Intellectual Effects those who can more specially serve as intermediaries for regular and continuous communica- tions. (No. 133.)

191. Writing or Psychographic Mediums. Those who have the faculty of writing under the influence of spirits.

Mechanical Writing Mediums. Those whose hand receives an involuntary impulse, and who have no consciousness of what they write. Very rare. (No. 179.)

Semi-mechanical Mediums. Those whose hand moves involuntarily, but who have instantaneous consciousness of the words or phrases as they write them. The most common. (No. 181.)

Intuitive Mediums. Those to whom the spirit com- municates by the thought, and whose hand is guided by the will. They differ from inspired mediums, inso- much as these last have no need to write, while the intuitive medium writes the thought suggested to him instantaneously on any given and induced subject. (No. 180.)

" They are very common, but also very subject to error, because often they cannot distinguish what emanates from the spirits, and what from their own ideas.'

Polygraphic Mediums. Those whose writing changes with the spirit who communicates, or who are apt to reproduce the writing the spirit had during his life. The first case is very common ; the second — that of the identity of the writing — is more rare. (No. 219.)

Polyglot Mediums. Those who have the faculty of speaking or writing in languages unknown to them. Very rare.

Illiterate Mediums. Those who write as mediums, without knowing how to read or write in the ordinary state.

" More rare than the preceding; there is a much greater material difficulty to overcome."

192. 2. According to the Development of the Faculty

192. Novice Mediums. Those in whom the faculty is not yet fully developed, and who lack the necessary experience.

Unproductive Mediums. Those who can succeed in obtaining only insignificant things — monosyllables, signs, or letters, without connection. (See chapter on Formation of Mediums)

Formed of Complete Mediums. Those in whom the medianimic faculties are completely developed, who transmit the communications they receive with facility and promptitude, without hesitation. It may be readily supposed that this result is not obtained without prac- tice, while with novice mediums the communications are slow and difficult.

Laconic Mediums. Those whose communications, though easy, are brief and without development.

Explicit Mediums. The communications they obtain have all the fullness and extent that a perfect writer can attain.

" This aptitude is due to the expansion and the facility of habit, often acquired in a short time, while experience is the result of a serious study of all the difficulties presented in the practice of Spiritism. Experience gives the medium the tact necessary to appreciate the nature of the spirits, who manifest themselves, to judge their qualities, good or bad, by the minutest signs, to discern the frauds of deceiving spirits, who shelter themselves under the appearance of truth."

The importance of this quality, in default of which all others are without real utility, may be easily comprehended ; the trouble is, many mediums confound experience, fruit of study, with aptitude, product of organization; they believe themselves " passed masters " because they write easily; they repudiate all advice, and become the prey of lying and hypocritical spirits, who take them captive by nattering their pride. (See after, chapter on Obsession)
Flexible Mediums. Those in whom the. faculty is most easily adapted to various kinds of communications, and by whom all spirits, or nearly all, can manifest themselves spontaneously, or by invocation.

" This variety of mediums approach very nearly to sensitive mediums."

Exclusive Mediums. Those by whom one spirit man- ifests himself by preference, and even to the exclusion of all others.

" This is always owing to a defect in flexibility; when the spirit is good, he may attach himself to the medium from sympathy, and with a praiseworthy object ; when he is bad, it is always with a view to bringing the medium into subjection to him. It is a defect rather than a good quality, and almost obsession." (See chapter on Obsession)

Mediums for Invocation. Flexible mediums are most fitted for this kind of communication, and to the questions in detail that may be addressed to spirits. There are, under this head, mediums who are entirely special.

" Their answers are almost always limited to a re- stricted outline, incompatible with the development of general subjects."

Mediums for Spontaneous Dictations. They receive, by preference, spontaneous communications from spir- its who come without being called. When this faculty is special with a medium, it is difficult, sometimes even impossible, to make an invocation by him.

" Yet they are better furnished than those of the preceding shade. Understand that by furnishing here is understood cerebral material; for there needs often, I will even say always, a greater amount of intelli- gence for spontaneous dictations than for invocations.
Understand here, by spontaneous dictations, those which really deserve this name, and not a few incomplete phrases, or some ordinary thoughts to be found in every human head-piece.

193. 3. According to the Kind and Speciality of the Communications

193. Versifying Mediums. They obtain, more easily than others, communications in verse. Very common for bad verses, very rare for good ones.

Poetic Mediums. Without obtaining verse, the com- munications they receive are somewhat vaporous and sentimental; nothing expresses roughness: they are, more than others, suited to the expression of tender and affectionate expressions. All is vague, and it would be useless to ask anything exact of them. Very common.

Positive Mediums. Their communications have, in general, a character of clearness and precision which is easily accommodated to circumstantial details and exact teachings. Quite rare.

Literary Mediums. They have neither the vagueness of poetic mediums, nor the matter of fact of positive mediums ; but they discuss with sagacity ; their style is correct, elegant, and often remarkably eloquent

Incorrect Mediums. They can obtain very good things, thoughts of irreproachable morality; but their style is diffuse, incorrect, full of repetitions and improper terms.

" Material incorrectness of style is, generally speak- ing, the fault of want of intellectual culture of the medium, who is not, in this respect, a good instrument for the spirit; the spirit attaches little importance to it; for him, the essential thing is the thought, and he leaves you free to give it a suitable form. It is not the same with the false and illogical ideas a communication may enclose; they are always an indication of the inferiority of the spirit."

Historical Mediums. Those who have a special ap- titude for historical developments. This faculty, like all the others, is independent of the knowledge of the mediums; for unlearned persons, and even children, are often seen to treat of subjects far above their men- tal caliber. A rare variety of positive mediums.

Scientific Mediums. We do not say scientists, for they may be very ignorant, and, notwithstanding that, they may be more especially suited to communications relating to the sciences.

Medical Mediums. Their speciality is to serve more easily as interpreters to spirits for medical prescrip- tions. They must not be confounded with healing mediums, for these absolutely do nothing but transmit the thought of the spirit, and have, by themselves, no influence. Quite common.

Religious Mediums. They receive, more especially, communications of a religious character, or those that treat questions of religion without regard to their beliefs or their habits.

Moral Philosophic Mediums. Their communications have usually for their object questions of morals and higher philosophy. Very common for morals.

" All these shades are varieties of aptitudes of good mediums. As to those who have a special aptitude for certain communications, scientific, historical, medi- cal, or others, beyond their actual caliber, be sure they have possessed these knowledges in another existence, and that they have remained with them in a latent state; they make a part of the cerebral material necessary to the spirit who manifests himself; they are the elements which facilitate the way for him to communicate his own ideas ; for these mediums are but instruments for him, more intelligent and more easily managed than an animal would be. ERASTUS."


Mediums for Trivial and Obscene Communications.

These words indicate the kind of communications that certain mediums habitually receive, and the nature of the spirit who makes them. Whoever has studied the spirit world in all the degrees of its scale, knows that there are those whose perversity equals that of the most depraved men, and who are pleased to express their thoughts in the grossest terms. Others, less abject, are contented with trivial expressions. These mediums should desire to be relieved from the pref- erence these spirits accord them, and should envy those who, in the communications they receive, have never had an unwholesome word. One must have a strange aberration of ideas, and an utter divorce from good sense, to believe such language could be that of good spirits.

194. 4. According to the Physical Qualities of the Mediums

194. Calm Mediums. They always write with a cer- tain slowness, and without experiencing the least agi- tation.

Rapid Mediums write with a rapidity greater than they could voluntarily, in the ordinary state; spirits communicate with them with the velocity of lightning it might be said, they have a superabundance of fluid, which permits their instantaneous identification with the spirit. This quality has sometimes its incon- venience, the rapidity of the writing making it very difficult to read for any other but the medium.

" It is also very fatiguing, for it expends too much fluid uselessly."

Convulsive Mediums. They are in an almost feverish state of over-excitement; their hand, and sometimes their whole person, is agitated with a trembling they cannot master. The primary cause is, without doubt, in the organization, but it depends also much on the nature of the spirits who communicate with them ; good and benevolent spirits always make a gentle and agreeable impression ; the bad, on the contrary, a painful one.

" Mediums should use but rarely their medianimic faculty, where the too frequent use of it may affect the nervous system." (Chapter on Identity, distinction between good and bad spirits.)

195.5. According to the Moral Qualities of tlie Medium

We mention them summarily to memorize and complete the list; but they will be developed by and by in the special chapters, — On the Moral Influence of Mediums ; On Obsession ; On Identity of Spirits ; and others to which we call particular attention ; the influence which the qualities and whims of the medi- ums can exercise on the certainty of communications, and who are those we can reasonably consider imper- fect mediums, or good ones, will then be seen.

196. Imperfect Mediums

196. Obsessed Mediums. Those who cannot rid them- selves of importunate and deceiving spirits, but who are not deceived.

Fascinated Mediums. Those who are directed by deceiving spirits, and are deluded in the nature of the communications they receive.


Subjugated Mediums. Those who are subjected to a moral, and often material domination, on the part of bad spirits.


Trifling Mediums. Those who do not accept their faculty as serious, and use it only for amusement, or for futile things.


Indifferent Mediums. Those who draw no moral profit from the instructions, and in no way modify their conduct or their habits.


Presumptuous Mediums. Those who pretend that they alone are en rapport with superior spirits. They believe in their own infallibility, and regard as inferior and erroneous all that does not emanate from them.

Haughty Mediums. Those who are vain of the com- munications they receive; they think they have nothing more to learn of Spiritism, and do not take to themselves the lessons they often receive on the part of the spirits. They are not contented with the fac- ulties they possess ; they would have all.

Susceptible Mediums. A variety of the haughty mediums ; they are wounded by the criticisms of which their communications may be the object; they are angry at the least contradiction, and if they show what they obtain, it is to have it admired, and not to ask advice. Generally, they take an aversion to the persons who do not applaud them without reserve, and desert the reunions they cannot impose upon and control.

" Let them go and strut elsewhere, and seek ears more complaisant, or withdraw into isolation ; the reunions they deprive of their presence do not sustain a very great loss. "ERASTUS."

Mercenary Mediums. Those who sell their faculty.

Ambitious Mediums. Those who, without putting a price on their faculty, yet hope to draw from it some advantages.

Insincere Mediums. Those who, having real facul- ties, simulate those they have not, for the sake of being important. The title of medium cannot be given to those who, having no medianimic faculty, produce effects only by jugglery.

Egotistic Mediums.. Those who use their faculty only for personal use, and keep for themselves all the communications they receive.

Jealous Mediums. Those who see with envy other mediums better appreciated, and who are their superiors.

All these bad qualities have, necessarily, their coun- terparts in good.

197. Good Mediums

197. Serious Mediums. Those who use their faculty only for good and for really useful purposes ; they would consider it profaned if used for the satisfaction of the curious and indifferent, or for trifles.

Modest Mediums. Those who take no merit to themselves for the communications they receive, however beautiful they may be ; they regard themselves, in connection with it, as strangers, and do not consider themselves proof against mystifications. Far from avoiding disinterested advice, they solicit it.

Devoted Mediums. Those who understand that the true medium has a mission to fulfill, and should, when it is necessary, sacrifice tastes, habits, pleasures, time, and even his material interests, to the good of others.

Certain Mediums. Those who, with facility of exe- cution, deserve the most confidence, by their own character, the elevated nature of the spirits, whose assistants they are, and who are the least exposed to be deceived. We shall see, by and by, that this secu- rity depends not at all on the names, more or less respectable, that the spirits -take.

" It is incontestable, you can readily see, that thus criticising the qualities and whims of mediums, will excite contrarieties, and even animosities, with some; but what matter ? Mediumship is spreading day by day, and more and more, and the medium who would take these reflections amiss would prove one thing — that he is not a good medium, or is assisted by bad spirits. Then, too, as I have already said, it is but for a time; and bad mediums, or those who abuse or misuse their faculties, will suffer the sad consequences, as some have already done ; they will learn to their cost what it is. to turn to the profit of their worldly passions a gift which God has given them for their moral advancement. If you cannot lead them into the good path, pity them, for I can tell you they are cast away by God. ERASTUS."

" This descriptive list is of great importance, not only for sincere mediums, who will truly seek, in reading it, to avoid the dangers to which they are exposed, but also for those who make use of mediums, because it will show them what they may rationally expect in it. It should be always kept in view by every one engaged in manifestations, the same as the Spirit Scale, which is its complement: these two descriptive lists sum up all the principles of the doctrine, and will contribute more than may be supposed to restore Spiritism to its true mission. SOCRATES."

198. All these varieties of mediums present infinite degrees in their intensity : there are many which con- stitute but shades, properly speaking, but which are not the less effects of special aptitudes. It may easily be supposed that the faculty of a medium being rigor- ously circumscribed to one single kind is quite rare ; the same medium can,-doubtless, have several tenden- cies, but there is always a governing one, and to the cultivation of that one he should devote himself if it be useful.

It is a serious wrong to wish to press to the development a faculty one does not possess: all those whose germs are seen to be within us should be cultivated, but to pursue the others is, in the first place, to lose time, and, in the second place, to lose, perhaps, — weaken, certainly, — those with which we are en- dowed.

" When the principle, the germ of a faculty, exists, it is always shown by unequivocal signs. By adhering to his speciality the medium may excel, and obtain, grand and beautiful things ; in trying to do all, he will do nothing well. Be it remarked, in passing, that the desire to extend indefinitely the circle of his faculties is'a haughty presumption that the spirits never leave unpunished ; the good always abandon the presump- tuous, who thus become the sport of lying spirits.

" Unhappily, it is not rare to see mediums discontented with the gifts they have received, and aspire, from self-love or ambition, to possess exceptional faculties, that they may be noticed ; this presumption destroys their most precious quality — that of sure mediums. " SOCRATES."

199. The study of the speciality of mediums is necessary, not only for these, but for the invocator. According to the nature of the spirit whom it is desired to call, and the questions to be addressed to him, it is proper to choose the medium most suitable to the purpose; to take the first one at hand is to be ex- posed to the reception of incomplete or erroneous answers. Let us take a comparison from ordinary- usage. An editorial, even a simple copy, would not be confided to the first comer, because he might know how to write. A musician wants a bit of singing exe- cuted, of his own composition ; he has at his disposal several singers, all skillful; yet he does not take by chance: he will choose for his interpreter the one whose voice, expression, all whose qualities, in fact, best answer to the nature of the music. The spirits do the same with regard to the medium, and we should do as do the spirits.

It is, besides, to be remarked, that the shades that mediumship presents, and to which others might be added, are not always related to the character of the medium ; thus, for instance, a medium naturally gay and jovial, might habitually have grave, even severe communications, and vice versa; here, again, is an evident proof that he acts under a foreign influence. We shall return to this subject in the chapter that treats of the Moral Influence of tlie Medium.

200. W E shall speak here especially of writing medi- ums, because that is the most wide-spread mediumship, and because it is, at the same time, the simplest and most convenient, that which gives the most satisfactory and most complete results ; it is also the one all per- sons desire. Unhappily, up to this time there is no diagnostic that can indicate, even approximately, the possession of this faculty; the physical signs in which some have believed they could discover such indica- tions have in them no certainty. It is found in chil- dren and in the aged, among men and among women, whatever may be the temperament, the state of health, the degree of intellectual or moral development. There is but one single means to prove its existence; that is to make the trial.

Writing can be obtained, as we have seen,*by means of baskets and planchettes, or directly with the hand; this last method being the easier, and, we may say, the only one at present employed, it is the one to which we shall give the preference. The process is of the simplest: it consists solely in taking pencil and paper, and the position of writing, without other preparation ; but to succeed, several recommendations are indispensable.

201. As a material point, we recommend the avoid- ance of everything that can interfere with the free motion of the hand ; it is even preferable that it should not rest at all on the paper. The point of the pencil should rest enough to trace, but not enough to experi- ence any resistance. All these precautions are use- less when the person has come to write easily, for then no obstacle can arrest it: these are only the pre- liminaries of the scholar.

202. It is indifferent whether the pen or the pencil be used ; some mediums prefer the pen ; but it is only convenient to those who are formed and who write steadily ; there are some who write with such velocity that the use of the pen would be almost impossible, or, at least, very inconvenient; it is the same when the writing is jerky and irregular, or when violent spirits are communicating, who strike with the point, and break it, tearing the paper.

203. The desire of all who aspire to be mediums is, naturally, to be able to converse with the spirits of persons who are dear to them ; but they must moderate their impatience, for communication with an especial spirit frequently offers material difficulties that render it impossible for the beginner. In order that a spirit may communicate, there must be between him and the medium nuidic relations, which are not always instantly established ; it is only as the faculty is developed that the medium acquires, little by little, the fitness to enter into relation with the first comer. It may be, then, that the one with whom communication is desired may not be in propitious condition to make it, notwithstanding his presence, as it may also be that he has neither the possibility nor the permission to come at the call that is made. This is why it is best, in the beginning, not to persist in asking for one spirit to the exclusion of all others; for it often happens that fluidic relations are not established with that one most easily, whatever may be the sympathy for him. So, before expecting to obtain communications from such or such a spirit, it is necessary to press the development of the faculty, and for that purpose make a general appeal, and, above all, address yourself to your guardian angel.

There is no particular form to be used; whoever pretends to give one may boldly be taxed with jug- glery, because, for spirits, form is nothing. The in- vocation should always be made in the name of God ; it may be made in the following terms, or in something equivalent: / pray Almighty God to permit a good spirit to communicate with me, and make me write; I

pray, also, my guardian angel kindly to lielp me, and drive away bad spirits. Then wait until a spirit mani- fests himself by writing something. It may be that it will be the one desired, or it may be the spirit of a stranger, or the guardian angel; in any case he gen- erally makes himself known by writing his name; but then comes the question of identity, one that requires the most experience, for- there are few beginners who are not liable to be deceived. We treat of this after- ward in a special chapter.

When it is desired to call certain spirits, it is very essential, in the beginning, to address only those known to be good and sympathetic, and who might have a motive for coming, as relations or friends. In this case the invocation might be thus expressed: In the name of Almighty God I pray the spirit of such a one, to communicate with me: or, I pray Almighty God to permit the spirit of so and so to communicate with me: or any other form answering to the same thought. It is not the less necessary that the first questions should be so contrived that the answer may be simply

yes or no, as, for instance, Are you there ? Will you answer me ? Can you make me write ? &c. Later this precaution will be useless: we are speaking only of the beginning, when the relation is to be established: the essential thing is, that the question be not useless; that it does not pertain to things of private interest; and. above all, that it be the expression of a benevolent and sympathetic sentiment for the spirit addressed. (See, later, the special chapter on Invocations.)

204. One thing still more important to observe than the mode of appeal, is calm and concentration of thought joined to an ardent desire and a firm will to succeed ; and, by will, we do not understand an ephemeral will, that acts by jerks, and is, at each minute, interrupted by other preoccupations; but a serious, persevering, sustained will, wit/tout impatience or fever- ish desire. Concentration of thought is favored by solitude, silence, and the removal of all that might dis- tract the attention. But one thing more remains to be done ; every day renew the effort for ten minutes or a quarter of an hour, and that during fifteen days, a month, two months, and more if necessary : we know mediums who were not formed until after six months' practice, while others write easily from the first.

205. To avoid useless attempts, a serious and ad- vanced spirit can be interrogated through another medium; but we must here remark that when the question of whether a person is or is not a medium is addressed to the spirits, they almost always answer affirmatively, which yet does not prevent the efforts from being unfruitful. This may be very naturally explained. A general question is put to the spirit; he answers in a general manner; for, as every one knows, nothing is more elastic than the medianimic faculty, as it can be displayed under the most varied forms, and in very different degrees. A person thus may be a medium without perceiving it, and in a different sense from the one thought of. To this vague ques- tion, Am I a medium ? the spirit may answer, Yes : to the more exact one, Am I a writing medium ? he may answer, No. The nature of the spirit questioned must also be taken into consideration; there are some so trifling and so ignorant that they answer at random, like veritable dunces: this is why we say, address en- lightened spirits, who usually answer these questions willingly, and indicate the best method to pursue if there is a possibility of success.

206. One method, which often succeeds, consists in employing as temporary auxiliary a good, flexible writ- ing medium already formed. If he rests his hand or his fingers on the hand that is wanted to write, it is seldom that it does not succeed immediately: this is easily comprehended: the hand that holds the pencil becomes, in a manner, an appendage to the hand of the medium, like a basket or a planchette; but that does not prevent this exercise from being very useful when it can be done, inasmuch as if, often and regu- larly repeated, it helps to overcome the material ob- stacle, and develop the faculty. Magnetizing strongly the arm and hand will sometimes suffice; often even the magnetizer may simply rest his hand on the shoulder, and we have seen persons write at once under this influence. The same effect may be produced without contact, by the sole effort of will. It may easily be seen that the confidence of the mag- netizer to produce this result will make a great differ ence, and that a skeptical one would have little or no action.

The concurrence of an experienced guide is, besides, sometimes useful to make the beginner observe a num- ber of little precautions, which he often neglects, to the detriment of the rapidity of his progress ; and especially to enlighten him on the nature of the first questions, and the manner of proposing them. His part is that of a professor, to be dispensed with when the person is sufficiently skillful.

207. Another means, that' may also powerfully con- tribute to the development of the faculty, consists in .gathering together a certain number of persons all animated by the same desire and by a community of intention; then let all simultaneously, in absolute silence, and with a religious concentration, try to write, each appealing to his guardian angel or to some sympathetic spirit. One of them may, without special designation, and for all the members of the assembly, make a general appeal to good spirits, say- ing, for instance, In the name of Almighty God, we pray good spirits to please communicate by the persons here present. It is very seldom that among the num- ber there will not be some who give prompt signs of mediumship, or even write easily in a very short time.

This can be readily explained. Persons united by a community of intention form a collective whole, whose power and susceptibility are increased by a kind of magnetic influence which aids in the development of the faculty. Among the spirits attracted by this con- course of wills, there are some who find the instrument suited to them ; if not one, it will be another, and they profit by it.

This method is suited to a circle of spiritists who are in want of mediums, or who have not a sufficient number.

208. Processes for the formation of mediums have been sought for as people seek diagnostics ; but as yet we know of none more efficacious than those we have indicated. In the persuasion that the obstacle to the development of the faculty is an entirely material resistance, some pretend to overcome it by a kind of gymnastics almost dislocating the arm and head. We do not describe this process, which comes to us from across the Atlantic, not only because we have no proof of its efficacy, but from the conviction we have that it may be dangerous to delicate constitutions by the disturbance of the nervous system. If the rudiments of the faculty do not exist, nothing can give them, not even electricity, which has been unsuccessfully em- ployed for the same end.

209. Faith in the apprentice medium is not an ab- solute condition ; it seconds the efforts, certainly, but is not indispensable: purity of intention, desire, and good will are sufficient. Perfectly skeptical persons have been known to be surprised by writing in spite of themselves, while sincere believers could not; which proves this faculty to be an organic predisposition. (Note 10.)

210. The first indication of a disposition to write, is a kind of trembling in the arm and hand ; little by little the hand is carried along by an impulse that it cannot master. It often traces, at first, but insignificant signs; then the characters are drawn more and more clearly, and it ends by acquiring the rapidity of ordinary writing. In all cases the hand must be aban- doned to its natural movement, neither resisting nor propelling.

Some mediums write easily and rapidly from the beginning, sometimes even from the first sitting, which lis quite rare.; others for a long time make lines and genuine calligraphic exercises; the spirits say to limber the hand. If these exercises are too prolonged, or de- generate into ridiculous signs, there can be no doubt it is a spirit amusing himself, for good spirits never do anything useless : in such case it is necessary to appeal to them with redoubled fervor. If, in spite of that, there is no change, stop as soon as it is found nothing serious can be obtained. The attempt may be renewed daily, but it is best to cease at the first equivocal signs, so as not to give such satisfaction to mocking spirits.

To these observations a spirit adds, " There are medi- ums whose faculty cannot go beyond these signs; when, at the end of some months, they obtain nothing but in- significant things, yes or no, or letters without continu- ance, it is useless to persist in soiling paper in pure loss: they are mediums, but unproductive mediums. The first communications obtained should be con- sidered only as exercises confided to secondary spir- its ; but slight importance should be atached to them, because of the spirits who are, so to say, employed as writing-masters to teach the beginner; for believe not that they are. elevated, spirits who take the medium through these preparatory exercises ; only it happens that, if the medium have no serious end in view, these spirits remain, and attach themselves to him. Nearly all mediums have gone through this crucible to be developed ; it is for them to do all they can to conciliate truly superior spirits.

211. The rock on which most debutants split, is having to do with inferior spirits; and they should think themselves happy when they are only trifling spirits. All their attention should be given to not allowing them to take footing; for once anchored it is not always easy to be relieved from them. This is such a special point, particularly in the beginning, that, without the necessary precautions, the fruit of the finest faculties may be lost.

The primary point consists in putting one's self, with a sincere faith, under the protection of God, and imploring the assistance of one's guardian angel, who is always good, while the familiar spirit, sympathizing with the good or bad qualities of the medium, may be trifling, or even bad.

The second point is to ascertain with scrupulous care, by every indication experience furnishes, the nature of the first spirits that communicate, and of whom it is always prudent to beware. If these indications are suspicious, a fervent appeal must be made to the guardian angel, and the bad spirit repulsed with the whole strength, proving to him that you are not his dupe, in order to discourage him. This is why a previous study of the theory is indispensable, if the dangers inseparable from inexperience would be avoided: fully developed instructions on this subject will be found in the chapters on Obsession and Identity of Spirits. We shall limit ourselves at this time to say- ing that, besides the language, all signs, figures, useless or trifling emblems, all absurd writing, jerky, designedly twisted, of exaggerated dimensions, or af- fecting ridiculous or unusual forms, are infallible proofs of the inferiority of the spirits; the writing may be very bad, quite illegible even, which is more the fault of the medium than of the spirit, without being at all unusual. We have seen mediums so deceived that they measure the superiority of the spirits by the dimensions of the characters, and who attached great importance to letters modelled like print — a puerility evidently incompatible with real superiority.

212. If it is important not to fall unwillingly into the power of bad spirits, it is still more so not to put one's self into a state of dependence upon them volun- tarily ; and an immoderate desire to write should not lead to the belief that it is indifferent to address the first comer, hoping to be rid of him later, if he should not suit, for assistance in anything is not asked of a bad spirit with impunity ; he can always make one pay dearly for his services.

Some persons, impatient for the development in themselves of the medianimic faculty, — too slow in its growth for them, — have had the idea of calling to their aid any spirit whatever, even a bad one, intending to dismiss him afterward. Many have been served to their wish, and have written at once; but the spirit, not caring to be taken as a makeshift, has been less docile to go than to come. We know some who have been punished for their presumption in thinking them- selves strong' enough to drive them away as they pleased, by years of obsessions of every kind, by the most ridiculous mystifications, by a tenacious fascina- tion, and even by material misfortunes and the most cruel deceptions. The spirit at first showed himself openly wicked; then hypocritical, in order to lead to a belief in his conversion, or in the pretended power of his victim, to drive him away at will.

213. The writing is sometimes very legible, words and letters perfectly detached ; but with some mediums it is difficult to decipher for any other than the one who writes it; the habit must be acquired. It is quite often formed in large characters ; the spirits are little economical of paper. When a word or phrase is illegi- ble, ask the spirit to please begin again, which he is usually willing to do. When the writing is habitually illegible, even for the medium, he can almost always succeed in obtaining clearer copy by frequent and con- tinued practice, bringing to it a strong will, and ear- nestly requesting the spirit to be more correct. Some spirits often adopt conventional signs, which pass cur- rent in habitual circles. To mark when a question displeases them, or they do not wish to answer, they will, for instance, make a long bar, or something equiva- lent.

When the spirit has finished what he had to say, or will no longer answer, the hand remains immovable, and the medium, be his power and will what they may, can obtain no further word. On the contrary, until the spirit has finished, the pencil goes on with- out the hand being able to stop it. If he wish to say something spontaneously, the hand seizes the pencil convulsively, and begins to write without power to oppose it. The medium almost always feels within him something that indicates, if it is only a suspension, or if the spirit has ended. It is seldom he does not feel when he is gone.

Such are the most essential explanations we have to give concerning the development of psychography; experience will show, in the practice, certain details use- less to bring in here, and for which each one must be guided by general principles. Let every one try, and there will be found more mediums than are sup- posed.

214. All that we have said applies to mechanical writ- ing ; it is that all mediums seek to obtain, and with reason ; but purely mechanical writing is very rare; it is more or less mixed with intuition. The medium, having the consciousness of what he writes, is, natural- ly, prone to doubt his faculty ; he does not know if it comes from himself or the foreign spirit He need not be disquieted, and should continue all the same; let him observe with care, and he will easily recognize in what he writes a crowd of things not in his thought, that even are contrary to it — evident proof that they do not come from him. Let him then continue, and doubt will be dissipated by experience.

215. If it is not given to a medium to be entirely mechanical, all attempts to obtain this result will be fruitless; yet he will do wrong to think himself disin- herited : if he be endowed only with intuitive mediumship, he must be content with it, and it will not fail to be of great service to him, if he knows how to profit by it, and does not repulse it.

If, after useless attempts followed up for some time, no indication of involuntary movement is produced, or if these movements are too weak to give results, he should not hesitate to write the first thought suggested to him, without troubling himself as to whether it come from himself or a foreign source ; experience will teach him to make the distinction. It very often hap- pens that the mechanical movement will be ulteriorly developed.

We have said above that there are cases in which it is indifferent to know if the thought is from the medium or a foreign spirit; when a purely intuitive or inspired medium writes a work of imagination, it is little matter if he should attribute to himself a thought suggested to him ; if good ideas come to him, let him thank his good genius, and he will have other good ones suggested to him. Such is the inspiration of poets, philosophers, and savants.

216. Let us now suppose the medianimic faculty completely developed; that the medium writes with facility ; in a word, let him be what is called a formed medium ; it will be very wrong on-his part to think he can dispense with all further instruction ; he has over- come only a material resistance; but then begin for him the real difficulties, and he has, more than ever, need of the advice of prudence and experience, if he would not fall into the thousand traps that will be set for him. If he would fly with his own wings, it will not be long before he will be the dupe of lying spirits, who will try to make capital from his presumption.

217. When the faculty is developed with a medium, it is essential that he should not abuse it. The satisfaction it gives to some beginners excites in them an enthusiasm it is important to moderate; they should remember that it is given to them to do good, and not to satisfy a vain curiosity ; this is why it is best to use it only at opportune moments, and not at every instant ; spirits not being constantly at their orders, they run the risk of being dupes of mystifiers. It is well to adopt certain days and hours for this purpose, for then greater concentration can be brought to it, and the spirits who desire to come are informed, and consequently prepared.

218. If, in spite of all efforts, mediumship is in no way revealed, it must be renounced, as a person gives up singing who has no voice. One who does not know a language uses an interpreter ; he must do the same here, that is, have recourse to another medium. In default of a medium, he must not think himself de- prived of the assistance of the spirits. Mediumship is for them a means of expressing themselves, but not an exclusive means of attraction ; those who love us are near us whether we be mediums or n o t : a father does not abandon his child because this child is deaf and blind, and can neither see him nor hear him ; he sur- rounds him with his solicitude as the good spirits do for us ; if they cannot transmit their thoughts to us materially, they come to aid us by inspiration.

219. A very ordinary phenomenon, with writing mediums, is the change of writing according to the spirits who communicate; and what is more remarka- ble, the same writing is constantly reproduced with the same spirit, and sometimes it is identical with that he had while living ; we shall see, by and by, the re- sults that may be drawn from this as to identity. The change of writing takes place only with those medi- ums who are mechanical or semi-mechanical, because with them the movement of the hand is involuntary, and directed by the spirit; it is not the same with mediums purely intuitive, for in such case the spirit acts solely on the thought, and the hand is directed by the will, as in ordinary circumstances, but the uniform- ity of the writing, even with a mechanical medium, proves absolutely nothing against the faculty, change not being an absolute condition in the manifestations of the spirits ; it pertains to a special aptitude, with which the most mechanical mediums are not always endowed. We designate those who have this aptitude name of poly graphic mediums.

220. The medianimic faculty is subject to intermis- sions and temporary suspensions, whether for physical manifestations or for writing. We give the answers of the spirits to some questions on this subject;

1. "Can mediums lose their faculty?"
" That very often happens, whatever kind it may be;

but often it is only a temporary interruption, which ceases with the cause that produced it."

2. " Is the cause of this loss the exhaustion of the fluid ?"

"With whatever faculty the medium may be en- dowed, he can do nothing without the sympathetic concurrence of the spirits ; when he obtains nothing, it is not always that the faculty is lacking, but that the spirits will, or can, no longer use him."

3. " F o r what cause would the spirits abandon him?"

" The use he makes of his faculty is the most power-' ful with good spirits. We may abandon him when he uses it for frivolities or for ambition ; when he refuses to impart our words or our facts to the incarnated who call to him, or who need to see in order to be con- vinced. This gift of God is not granted to the medium for his good pleasure, and still less to serve his ambi- tion, but for his own advancement, and to make known the truth to men. If the spirit sees that the medium no longer answers his views, and does not profit by his instructions, and by the warnings he gives him, he retires to find a more worthy protege.

4 " Might not the spirit who withdraws be replaced, and. thus the suspension of the faculty not be understood?"

" Spirits are not wanting who ask nothing better than to communicate, and are ready enough to replace those who withdraw ; but when it is a good spirit who forsakes the medium, it may very well be that he leaves him only temporarily, and deprives him for a certain time of all communication in order to give him a lesson, and prove to him that his faculty depends not on himself, and that he should not be vain of it This temporary impotence is also to give the medium a proof that he writes under a foreign influence; other- wise there would be no intermittence in it.

" Yet the interruption of the faculty is not always in punishment; it is sometimes a proof of the solicitude of the spirit for the medium, whom he loves; he would by that means procure him a material rest, which he sees to be necessary, and in such case he does not permit other spirits to replace him."

5. " Yet we see mediums, very meritorious in a moral point of view, who experience no need of rest, and are annoyed by interruptions, whose motive they cannot understand."

" It is in order to put their patience to the proof, and to judge of their perseverance; this is why the spirits assign no general end to this suspension; they wish to see if the medium will become disheartened. It is often, also, to leave them time to meditate on the in- structions they have given them, and this meditation on our teachings we recommend to all truly serious spiritists ; we cannot give this name to those who, in reality, are only amateurs of communications."


6. " Is it necessary in this case for the medium to continue his attempts to write ?"
"If the spirit so advise him*, yes: if he tells him to abstain, he should do so."

7. " Is there any way to abridge this trial ?"

"Resignation and prayer. It is enough that he make the attempt for a few minutes every day, for it would be useless to lose time in fruitless efforts ; the attempt has no other end but to see if the faculty is recovered."

8. " Does the suspension imply the absence of the spirits who were accustomed to communicate ?"

" Not the least in the world ; the medium is then like a person who has temporarily lost his sight, but is none the less surrounded by his friends, though he cannot see them. The medium can then, and should, continue to converse by thought with his familiar spirits, and feel convinced that he is heard by them. If the lack of mediumship can deprive him of material communications with spirits, it cannot deprive of moral communications."

9. " Then the interruption of the medianimic faculty does not always imply blame on the part of the spirits ?"

" No, doubtless; for it may be a proof of good will."

10. " By what sign can blame be recognized in the interruption ?"

" Let the medium question his conscience ; let him ask himself what use he has made of his faculty ; the good that has resulted from it to others ; the profit he has drawn from the advice that has been given him, and he will have the answer."

11. " Cannot the medium who can no longer write have recourse to another medium ?"

" That depends upon the cause of the interruption; it may often have for a motive to leave you some time without communications, after having given you advice, in order that you may not become accustomed to do nothing without us ; in such case he will be no more satisfied in using another medium ; and in that is still a motive, to prove to you that the spirits are free, and that you cannot make them come and go at your will. It is also for this reason that those who are not mediums do not always have all the communications they desire."

Remark. It must be observed that he who has re- course to a third for communications, notwithstanding the quality of the medium, often obtains nothing satis- factory, while at other times the answers are very explicit That depends so much on the will of the spirit, that you are no further advanced by changing the medium; the spirits even seem in that respect to give each other the word, for if nothing is obtained from one, you get no more from another. We should be careful not to persist or become impatient, if we would not be the dupe of deceiving spirits, who will answer if we wish it with all our strength, and the good will allow them, to punish us for our persist- ence.

12. " F o r what reason has Providence endowed cer- tain individuals with mediumship in a special manner?" " It is a mission with which they are charged, and which they are happy in filling; they are" interpreters between spirits and men."
13. " Yet there are mediums who employ their faculty only with repugnance."
" Those are imperfect, mediums ; they do not know the value of the favor accorded to them."

14. " If it be a mission, how does it happen that it is not the privilege of good men, and that this faculty should be given to people who merit no esteem, and who may abuse it ?"

" It is given to them because they need it for their own advancement, and in order that they may receive good instruction ; if they do not profit by it, they will suffer the consequences. Did not Jesus prefer to give His word to fishermen, saying, He must give to him who has not ?"

15. " Should those who have a great desire to write, and who cannot succeed, conclude there is something against them in the kind feelings of the spirits on this account ?"

" No ; for God may have refused them this faculty, as He may have refused them the gift of poetry or music; but if they have not this favor, they may have others."

16. " How can a man perfect himself by the instruc- tions of spirits, when he has neither by himself, nor by other mediums, the means of directly receiving this teaching ?"

" Has he not books, as the Christian has the Gospel ? To practice the morality of Jesus, the Christian does not need to hear the words from His very mouth."

221. i. " Is the medianimic faculty an indication of a pathological state, or simply abnormal ?"

" Abnormal sometimes, but not pathological; there are mediums of robust health ; those who are sick are so from other causes."

2. " Can the exercise of the medianimic faculty occa- sion fatigue ?"

" The too prolonged exercise of any faculty what- ever leads to fatigue: mediumship is the same, prin- cipally those who apply themselves to physical effects ; it necessarily occasions an outlay of fluid which leads to fatigue, and is repaired by rest."

3. " Has the exercise of mediumship dangers of itself, in a hygienic point of view, even if not abused ?" " There are cases where it is prudent, necessary even, to abstain from it, or, at least, to moderate its

use ; that depends on the physical and moral state of the medium. Besides, the medium generally feels it, and when he experiences fatigue, he should abstain."

4. "Are there some persons for whom this exercise is more unsuitable than for others ?"

" I have said that it depends upon the physical and, moral state of the medium. There are persons to whom it is necessary to avoid every cause for excite- ment, and this is of the number." (Nos. 188-194.)


5. " Can mediumship produce insanity ? "

"No more than anything else, when there is no predisposition, owing to weakness of the brain. Me- diumship will not produce insanity when the germ is not there ; but if the germ exists, which is very easy to know from the moral state, good sense says that careful management is necessary in every way, for the least shock might be injurious."

6. " Is there danger in developing mediumship in children ?"

" Certainly ; and I maintain that it is very danger- ous ; for these tender and delicate organizations would be too much shaken, and their young imagination over-excited. Wise parents will remove all these ideas from them, or at least speak to them only of the moral consequences."

7. " Yet there are children who are naturally medi- ums for physical effects, for writing, and for visions: has that dangers ?"

" No ; when the faculty is spontaneous in a child, it is in its nature, and its constitution agrees with it; it is not the same when induced and over-excited. Re- mark, that the child who has visions is generally very little impressed by them ; it seems to him a perfectly natural thing, to which he gives but little attention, and often forgets : later the fact returns to his mind, and if he knows anything of Spiritism, he can easily explain it."

8. " A t what age, without danger, can a person prac- tice mediumship ?"

" There is no precise age ; it depends upon development, physical, but still more upon moral. There are children of twelve years who would be less affected by it than some grown persons. I speak of medium- ship in general, but that which applies to physical effects is more fatiguing, corporeally; writing has one great danger for a child, on account of inexperience ; he might engage in it alone, and make it a matter of sport." •

222. The practice of Spiritism, as we shall see, de- mands much tact to unmask the tricks of deceiving spirits ; if grown men are their dupes, childhood and youth are still more exposed, from their inexperience. It is well known that concentration of thought is a condition without which we can have no intercourse with serious spirits ; invocations made with careless- ness, or in a joking way, are a real profanation, which gives easy access to mocking or mischievous spirits ; and as the necessary gravity for such an act cannot be

expected of a child, it may readily be feared that, if left to himself, he would make a play of it. Even under the most favorable conditions, it is to be desired that a child gifted with the medianimic faculty should exercise it only under the eye of experienced persons, who will teach him, by their example, the respect due to souls that have already lived.

It will be seen from this, that the question of age is subordinate to the circumstances as much of tempera- ment as of character. At all events, the clear results of the answers given above are not to press this fac- ulty to development with children, when it is not spon- taneous, and that, in all cases, it must be used with great circumspection ; that it must be neither excited nor encouraged in debilitated persons. Those who have ever displayed the least symptoms of eccentricity, either in ideas or in weakness of mental faculties, should, by every possible means, be dissuaded from i t ; for there is, with them, an evident "predisposition to insanity, which any too exciting cause may develop. The spirit ideas have not a greater influence for this, but insanity, once aroused, would take the character of the predominant preoccupation, as it would take a religious character, if the person abandons himself to excess in devotional practices; and every one would consider Spiritism responsible. The best thing to do with any one who shows a tendency toward a fixed idea, is to direct his mind to other things, that so the weakened organs may rest. In this connection, we call the attention of our reader to paragraph XII. of the introduction to the Book on Spirits.

223. 1. " Is the medium, at the time of exercising his faculty, in a perfectly normal state ? "

" He is sometimes in a state of crisis more or less pronounced ; this is what fatigues him, and why he needs rest ; but more often his state does not sensi bly differ from the normal state, especially in writing mediums."

2. " Can written or verbal communications also pro ceed from the spirit incarnated in the medium ? "
"The soul of the medium may communicate, like that of any other ; if it enjoy a certain degree of lib erty it recovers its qualities of spirit. You have the proof of this in the soul of living persons who come to visit you, and communicate to you by writing, often without your calling them.

" For you must know that among the spirits you invoke, there are some who are incarnated on the earth ; then they talk to you as spirits, and not as men.
Why should you suppose it cannot be the same with that of the medium ? "

" This explanation seems to confirm the opinion of those who believe that all communications emanate from the spirit of the medium, and not from foreign spirits."

" They are wrong only because they are absolute ; for while it is certain that the spirit of the medium can act by himself, this is no reason that others cannot act through him."

3. " How may it be known if the spirit who answers is that of the medium, or a foreign spirit."

" By the nature of the communications. Study the circumstances and the language, and you will distin guish. It is more particularly in the state of som nambulism, or ecstasy, that the spirit of the medium manifests itself, because it is then more free ; but in the normal state, it is more difficult. Besides, there are answers it is impossible to ascribe to him : this is why I tell you to study and observe.

" Remark. When a person speaks to us, we readily distinguish what comes from him, or what is only an echo ; it is the same with mediums.

4. " As the spirit of the medium may have acquired knowledge in his former existences, which he has for gotten under his corporeal envelope, but which he remembers as spirit, can he not draw from his own sources the ideas that seem to surpass the breadth of his instruction ? "

" That often happens in the somnambulic or ecstatic crisis ; but even then there are circumstances that admit no doubt ; study long and meditate."


5. "Are the communications coming from the medium always inferior to those that -might be made by foreign spirits ? "
" Not always ; for the foreign spirit may himself be of an order inferior to that of the medium, and then speak less sensibly. It is seen in somnambulism, for then it is most often the somnambulist's spirit who manifests himself, and who yet says some very good things."


6. " Does the spirit who communicates by a medium transmit his thought direct ; or has he the spirit in carnated in the medium as an intermediary ? "
" The spirit of the medium is the interpreter, be cause he is bound to the body that serves us to speak, and a chain is necessary between you and foreign spirits who communicate, as an electric wire is neces sary to transmit news from afar, and at the end of the wire an intelligent person, who receives and trans mits it."

7. " Does the spirit incarnated in the medium influ ence the communications he has to transmit from for eign spirits ? "
" Yes ; if he is not in sympathy with them, he may alter their answers, and assimilate them to his own ideas and inclinations ; but he does not influence the spirits themselves ; he is only a bad interpreter."

8. " Is this the cause of the preference of spirits for certain mediums ? "
" There is no other ; they seek the interpreter who best sympathizes with them, and who renders most exactly their thought. If there is not sympathy be tween them, the spirit of the medium is an antagonist, who brings a resistance, and becomes an ill-willed, and often unfaithful, interpreter. It is the same among you when the advice of a wise man is transmitted by a blunderer or an insincere person."

9. " It can easily be supposed that it may be thus with an intuitive medium, but not with those who are mechanical."
" You do not thoroughly take into consideration the part played by the medium ; there is a law in it you have not yet grasped. Remember that to eftect the movement of an inert body, the spirit needs a portion of animalized fluid, which he borrows from the medi um, to animate, temporarily, the table, before it will obey his will. Well, understand, also, that for an in telligent communication he needs an intelligent inter mediary, and that this intermediary is the spirit of the medium."


—" This does not appear applicable to what are called talking tables ; for when inert objects, such as tables, planchettes, and baskets give intelligent an swers, it seems as if the spirit of the medium has noth ing to do with it."
" That is an error ; the spirit can give to the inert body a momentary, factitious life, but not intelligence : never has an inert body been intelligent. It is, then, the spirit of the medium who receives the thought unwittingly, and gradually transmits it by the help of various intermediaries."

10. " It seems to result from these explanations that the spirit of the medium is never entirely passive." " He is passive when he does not mingle his own ideas with those of the foreign spirit, but he is never absolutely null ; his concurrence is always necessary as intermediary, even in what you call mechanical mediums."

11. " Is there not a greater guarantee of independence in the mechanical medium than in the intu itive ? "
" Without doubt ; and for some communications a mechanical medium is preferable ; but when the facul ties of an intuitive medium are known, it is immaterial, according to circumstances ; I mean, there are com munications that require less precision."

12. "Among the different systems that have been set forth to explain the spirit phenomena, is one which consists in believing that the real mediumship is in a body completely inert — is in the basket or the card, for instance, which serves as the instrument ; that the foreign spirit identifies himself with this object, and renders it not only living, but intelligent ; from thence the name of inert mediums given to these objects. What do you think of it ?"
" There is but one word to say to that : if the spirit had transmitted intelligence to the card, at the same time as life, the card would write alone, without the help of the medium ; it would be strange if an intelli gent man should become a machine, and an inert object should become intelligent. This is one of the many systems born of a preconceived idea, and which, like so many others, fall before experience and obser vation."

13. "A well-known phenomenon — that of tables, baskets, &c, which express, by their movements, anger or affection —might easily accredit the opinion that there is in animated inert bodies more than intelli gence, even life."
" When a man shakes a stick in anger, it is not that the stick is angry, nor even the hand that holds the stick, but the thought that directs the hand ; tables and baskets are no more intelligent than the stick; they have not one intelligent sentiment, but obey an intelligence ; in a word, it is not the spirit transformed into a basket, nor even that he lives in it."

14. " If it be not rational to attribute intelligence to these objects, may they be considered as a variety of mediums, designating them as inert mediums ? "
" It is but a question of words, which is of little mo ment to us, provided you understand us. You are free to call a man a puppet."

15. " Spirits have but the language of thought ; they have no articulate language ; this is why there is, for them, but one single language ; according to that, could a spirit express himself through a medium in a lan guage he had never spoken during his lifetime, in such case, from whence would he draw the words he would use?"
" You have answered your own question by saying that spirits have but one language — that of thought ; this language is understood by all, as well by men as by spirits. The wandering spirit, in addressing him self to the incarnated spirit of the medium, speaks to him neither French nor English, but the universal language, which is that of thought ; to translate his ideas into an articulate, transmissible language, he draws his words from the medium's vocabulary."

16. " If this be so, the spirit would be able to express himself only in the language of the medium ; whereas mediums are seen to write in languages unknown to them : is that not a contradiction ? "
" Understand, in the first place, that all mediums are not fit for this kind of exercise ; and secondly, that the spirits lend themselves to it only incidentally, when they consider it may be useful ; but for ordinary communi cations, and those of some extent, they prefer to use a language familiar to the medium, because it presents less material difficulty to overcome."

17. "Does not the aptitude of some mediums for writing in a language foreign to them proceed from the fact of their having been familiar with this language in another existence, and that they may have preserved an intention of it ? "
" That may be, certainly, but it is not a rule ; the spirit can, with some effort, temporarily overcome the material resistance he encounters —exactly what hap pens when the medium writes in his own language words he does not understand."

18. "Could a person who does not know how to write serve as a writing medium ? "
" Yes ; but you can readily imagine that there would be a great mechanical difficulty to surmount, the hand being unaccustomed to the movement necessary to form the letters. It is the same with drawing medi ums, who do not know how to draw."

19. " Could a medium of slight intelligence transmit communications of an elevated order ? "
" Yes, by the same means that one can write in a language unknown to him. Mediumship, properly so called, is independent of intelligence as well as of the moral qualities, and in default of a better instrument, the spirit can use the one at hand ; but it is natural that, for communications of a certain order, he should prefer the medium who offers the least material obsta cles. And, then, another consideration : The idiot is often an idiot only from the imperfection of his organs, but his spirit may be more advanced than you sup pose ; you have a proof of it by certain invocations of idiots, dead or living."
Remark. This is a fact verified by experience ; we have several times invoked living idiots, who have given proofs patent of their identity, and answered in a very sensible and even superior manner. This state is a punishment for the spirit who suffers from the constraint in which he is bound. An idiot medium may sometimes offer to the spirit who desires to mani fest himself, greater resources than would be supposed. (See Revue Spirite, July, i860, article on Phrenology and Physiognomy.)

20. " From whence comes the aptitude of some medi ums to write in verse, notwithstanding their positive ignorance of poetry ? "
" Poetry is a language ; they can write in verse as they can write in a language they do not know ; and then, too, they may have been poets in another exist ence ; and, as you have been told, knowledge acquired is never lost to the spirit, who must attain perfection in all things. Thus, what they have known gives them, doubtless, a facility they do not have in the ordinary state."

21. " Is it the same for those who have a general ap titude for drawing and music ? "
" Yes, drawing and music are also methods of ex pressing the thought ; spirits use the instruments that offer them the greatest facility."

22. " Does the expression of the thought by poetry, drawing, or music, depend solely on the special apti tude of the medium, or on that of the spirit who com municates ? "
" Sometimes on the medium, sometimes on the spirit. The superior spirits have all aptitudes, the inferior spirits have limited knowledge."


23. "Why does the man who has a transcendent talent in one existence not have it in a following one?"
" It is not always so, for often he perfects in one existence what he began in a preceding one ; but it may happen that a transcendent faculty sleeps during a certain time, to leave another more free to be de veloped ; it is a latent germ, which will be found after ward, and of which there always remain some traces, or, at least, a vague intuition."

224. The foreign spirit doubtless understands all languages, as languages are the expression of thought, and as the spirit understands by thought ; but to ren der this thought he needs an instrument ; this instru ment is the medium. The soul of the medium who receives the foreign communication can transmit it only by the organs of his body ; and these organs can not have the same flexibility for an unknown language which they have for the one familiar to them. A medium who knows only French might, incidentally, give an answer in English, for instance, should it please the spirit to do so ; but spirits, who already find the human language too slow, considering the rapidity of thought, though they abridge as much as they can, are impatient of the mechanical resistance they experi ence ; this is why they do not always do it. This is also the reason a novice medium, who writes laborious ly and slowly, even in his own language, usually ob tains but very brief and undeveloped answers ; so the spirits recommend that only simple questions be asked through him. For those of higher bearing it needs a formed medium, who offers no mechanical difficulty to the spirit. We would not take for our reader a scholar who spells. A good workman does not like to use poor implements.

Let us add another consideration of great gravity in what concerns foreign languages. Trials of this kindare always made from curiosity and for experiment, and nothing is more antipathetic to the spirits than fhe trials to which persons endeavor to subject them. The superior spirits never lend themselves to it, and leave as soon as this is begun. Inasmuch as they like use ful and serious things, in so far they dislike to be engaged in frivolities and things without motive. Skeptics will say, " It is to convince us ; and that is a useful motive, since it gains believers to their cause." To that the spirits answer, " Our cause has no need of those who have so much pride as to consider them selves indispensable: we call to us those whom we wish, and they are often the least and the most hum ble. Did Jesus perform the miracles demanded of him by the scribes, and what men did he use to revolu tionize the world ? If you desire to be convinced, you have other means than by tricks ; begin first by sub mitting yourselves : it is not in order that the scholar should impose his will upon his teacher."

It thus results that, with some exceptions, the medi- , um renders the thoughts of the spirits by the mechani cal means at his disposal, and that the expression of this thought may, and most often must, partake of the imperfection of these means ; thus, the uncultured man, the peasant, might say the most beautiful things, ex press the most elevated, most philosophical thoughts, speaking as a peasant, for it is well known that with the spirits the thought is all.

This answers the objections of some critics on the subject of the incorrectness of style and of orthography with which they may reproach the spirit, and which may come from the medium, as well as from the spirit. It is frivolous to care for such things. It is not less puerile to take great pains to reproduce such faults with minute exactness, as we sometimes see done. They may be corrected without scruple, at least, un less they be a characteristic type of the spirit who communicates, in which case it is useful to preserve them, as proof of identity. Thus, for instance, we have seen a spirit constantly write Jule (without the s) in speaking to his grandson, because, during his life, he wrote it in this way, and though his grandson, who served as medium, knew perfectly well how to write his name.

225. The following dissertation, given spontaneously by a superior spirit who revealed himself by communications of the highest order, recapitulates, in the clearest and most complete manner, the question of the role of mediums : " Whatever may be the nature of writing mediums, whether mechanical, semi-me chanical, or simply intuitive, our processes of com munication with them do not essentially vary. In fact, with the incarnated spirits themselves, as. with the spirits proper, we communicate solely by the radi ating of our thought.

"Our thoughts do not need the clothing of words to be understood by spirits, and all spirits perceive the thought you desire to communicate to them, simply by your .directing the thought toward them, and this by reason of their intellectual faculties ; that is to say, a certain thought can be comprehended by certain ones according to their advancement, while to certain others the thought, awakening no remembrance, no knowledge in the depths of their heart or brain, is not perceptible to them. In such case the incarnated spirit who serves us as medium is more fit to render our thought for other incarnated beings, even should he not comprehend it, than a spirit decarnated and but little advanced could be to do so, were we forced to have recourse to his intervention ; for the terrestrial being puts his body at our disposal, which the wander ing spirit could not do.

226. 1. " Is the development of mediumship in pro portion to the moral development of the medium ? " " No ; the faculty proper pertains to the organism ; it is independent of the moral ; it is not the same with its use, which may be more or less good, according to the qualities of the medium."

2. " It has always been said that mediumship is a gift of God, a grace, a favor ; why, then, is it not a privilege of good men, and why do we see unworthy people who are endowed in the highest degree, and who misuse it ? "

" All faculties are favors for which we should give thanks to God, for. there are men who are deprived of them. You might as well ask why God gives sight to malefactors, adroitness to thieves, eloquence to those who use it to say evil things. It is the same with mediumship ; unworthy persons are endowed with it, because they have greater need of it to be improved : do you think God refuses the means of salvation to the guilty ? He multiplies such means in their path ; he puts them in their hands ; it is for them to profit by it. Did not Judas, the traitor, as apostle, perform miracles, and heal the sick ? God permitted him to have this gift to render his treason more odious."

228. All moral imperfections are so many open doors which give access to evil spirits ; but the one they can play upon most skillfully is pride, because it is the one people are least willing to confess, even to themselves : pride has ruined numberless mediums endowed with the finest faculties, and who, but for that, might have become remarkable and very useful subjects ; but, become the prey of lying spirits, their faculties have been first perverted, then annihilated, and more than one have been humiliated by the most bitter deceptions.

Pride betrays itself in mediums by unequivocal signs, to which it is so much the more necessary to call attention, as it is one of the things which should soonest inspire a distrust of their communications, This is, first, a blind confidence in the superiority of these same communications, and in the infallibility of the spirit who gives them ; from thence a certain dis dain for all that does not come to them, for they be lieve that they have the privilege of the truth. The prestige of great names, borrowed by the spirits whom they account as their protectors, dazzles them, and as their self-love would suffer in confessing themselves to be dupes, they repulse every kind of advice ; they even avoid it by withdrawing from their friends, and from whoever might be the means of opening their eyes : if they condescend to listen to them, they scorn their advice ; for to doubt the superiority of their spirit is almost a profanation. They are offended at the least contradiction, at a simple criticism, and even almost begin to hate the persons who have done them the service. Under cover of this isolation, brought about by spirits who want no contradictions, these have fine sport in keeping them in their illusions, and easily make them take the grossest absurdities for sub limities. Thus, absolute confidence in the superiority of what they obtain, contempt for what does not come from them, undue importance attached to great names, rejection of 'counsel, all criticism taken in ill part, withdrawal from those who might give disinterested advice, a belief in their skill in spite of their want of experience, — such are the characteristics of proud and vain mediums.

229. By the side of this picture let us place that of the truly good medium —him in whom we may have confidence. Let us first suppose facility of execution so great as to permit the spirits to communicate freely, without being hampered by any difficulty of a material kind. This being given, what is most necessary to consider is, the nature of the spirits who habitually assist him ; and for that it is not the name that must be looked to, but the language. He should never lose sight of the fact that the sympathies he encourages among the good spirits will be in proportion to his withdrawal from the bad. Knowing that his faculty is a gift accorded to him for use in good, he seeks not self-laudation, he takes no merit for it to himself. He accepts the good communications made to him as a favor, of which he should endeavor to render himself worthy by kindness, benevolence, and modesty. The former prides himself on his relations with superior spirits ; the latter becomes more humble in conse quence, always believing himself beneath such favor.

231. 1. " Does the sphere of the medium exercise an influence on the manifestations ? " "All the spirits that surround the medium assist him, in good as in evil."

2. " Could not the superior spirits triumph over the bad will of the incarnated spirit, who serves them as interpreter, and over those who surround him ? "

" Yes, when they consider it useful, and according to the intention of the person who addresses them. We have already said so ; the most elevated spirits can sometimes communicate by a special favor, notwith standing the imperfection of the medium, and his sphere ; but then those surrounding spirits remain perfect strangers to it."

3. "Do the superior spirits seek to lead frivolous circles to more serious ideas ? "

" The superior spirits do not go into circles where they know their presence to be useless. Where the surroundings are but slightly instructed, yet sincere, we go willingly; even should we find but feeble in struments ; but in instructed spheres, where irony governs, we do not go. Then it is necessary to speak to the eyes and ears ; that is the role of rapping or mocking spirits. It is right that persons who boast themselves of their science should be humiliated by spirits less learned and less advanced."

4. " Are the inferior spirits denied access to serious reunions ? "
" No ; they remain there, sometimes to profit by the instructions given to you ; but they are silent, like the giddy in an assembly of the wiser

232. It would be an error to suppose that it is necessary to be a medium in order to attract to you beings from the invisible world. The whole of space is peopled with them ; we have them constantly around us, by our side ; they see us, observe us, mingle in our reunions, follow us or fly from us, as we attract or repulse them. The medianimic faculty is not needed for that ; it is only a means of communication. From what we have seen of the causes of sympathy or an tipathy of spirits, it will easily be understood that we must be surrounded by those who have affinity for our own spirit, according as it is elevated or degraded. If we consider the moral state of our globe, we shall perceive what kind of spirits must predominate among the wandering spirits. If we take each people in par ticular, we can judge by the prevailing characteristics of the inhabitants, by their preoccupations, their sen timents, more or less moral and humanitary, of the order of spirits who would there rendezvous from preference.

Making this principle our starting-point, let us sup pose a reunion of trifling, incongruous persons, occu pied with their pleasures ; what kind of spirits would be found among them ? Not, assuredly, superior spir its, any more than our " savants " and philosophers would spend their time among them. So, whenever men gather together, they have with them an invisible assembly, which sympathizes with their qualities or their whims, and that setting aside all thought of invocation. Let us admit, now, the possibility of holding intercourse with the beings of the invisible world by an interpreter, a medium ; who would answer to their call ? Evidently those who are there already, and only seeking an occasion to communicate. If, in a frivolous assembly, a superior spirit is called, he might come, and say some seasonable words, as a good pastor in the midst of his strayed sheep ; but the moment he finds himself neither understood nor listened to, he goes, as you would do in his place, and then the others have full liberty.

233. It is not always sufficient for an assembly to be serious to have communications of a high order ; there are people who never laugh, and whose hearts are none the more pure ; and it is the heart, above all, that attracts good spirits. No moral condition ex cludes spirit communications ; but if persons are in bad conditions, they talk with their like, who think it no harm to deceive us, and often embrace our preju dices.

By this may be seen the enormous influence of the sphere on the nature of intelligent manifestations ; but this influence is not exercised, as some have supposed, when the world of spirits was not as well known as it is now, and before convincing proofs had cleared away all our doubts. When communications agree with the opinion of the assistants, it is not because the opinion is reflected in the spirit of the medium, as in a mirror ; it is because you have with you spirits who are in sympathy with you, for good as for evil, and who have your conceits ; and what proves this is, that if you have the strength to attract to you other spirits than those who surround you, the same medium will hold an entirely different language, and tell you things far removed from your thoughts and your convictions.

To recapitulate : the conditions of the sphere will be so much better as there may be more of homogeneity, for g;ood, more pure and elevated sentiments, more sincere desire to be instructed, without after thought.

234. Can animals be mediums ? This question has often been asked, and certain facts would seem to answer it affirmatively. The remarkable signs of intelligence displayed by some trained birds have given credit to this opinion ; they have seemed to divine the thought, and draw from a pack of cards those that would give the exact answer to the question proposed. We have observed these experiments with very particular care, and have most admired the art displayed in their in struction. We cannot refuse them a certain degree of relative intelligence ; but it must be conceded that, in this case, their perspicacity greatly surpassed that of man, for no one could flatter himself to be able to do as they do ; for some experiments, it would even be necessary to suppose them to be endowed with a gift of second sight, superior to that of the most clearseeing somnambulists. We know their lucidity is es sentially variable, and that it is subject to frequent intermissions, while with these birds it would be per manent, and work up to a given point with a regu larity and precision not seen in any somnambulist ; in a word, they were never at fault. Most of the experi ments that we have seen are of the nature of those of jugglers, and could leave us no doubt of the employ ment of some of their methods, notably that of forced cards. The art of legerdemain consists in concealing these methods, without which the effect would have no charm. The phenomenon, even reduced to this proportion, is not the less very interesting, and the talent of the instructor is as admirable as the intelli gence of the pupil ; for the difficulty is much greater than if the bird acted by virtue of his own faculties : now, in making the birds do things that pass the limit of the possible for human intelligence, is to prove by that alone the employment of a secret process.

237. Of the number of dangers which the practice of Spiritism presents, in the front rank must be placed Obsession; that is, the dominion some spirits know how to take over certain persons. It is never done except by inferior spirits, who seek to govern ; with good spirits we experience no restraint ; they advise, combat the influence of the bad, and if they are not listened to, withdraw. The bad, on the contrary, attach themselves to those whom they find exposed ; if they gain dominion over any one, they identify themselves with his own spirit, and lead him like a veritable child.

Obsession presents various characteristics, which it is very necessary to distinguish, and which result from the degree of restraint, and the nature of the effects it produces. The word obsession is, in some sort, a generic term, by which we designate this kind of phenomenon, whose principal varieties are, simple obsession, fascination, and subjugation.

238. Simple obsession is when a malicious spirit im poses himself on a medium, intermeddles, in spite of him, in the communications he receives, prevents him from communicating with other spirits, and substitutes himself for those invoked. It is not obsession to be deceived by a lying spirit : the best medium is exposed to that, especially in the beginning, when he still lacks the necessary experience ; the same as, with us, the most honest people may be duped by rascals. One can be deceived with out being obsessed ; obsession is in the tenacity of the spirit, of whom you cannot get rid.


In simple obsession the medium knows very well that it is a deceiving spirit, and the spirit does not conceal himself : he disguises none of his bad inten tions and his desire to thwart. The medium easily recognizes the imposture, and as he is on his guard, is rarely deceived. This kind of obsession is simply dis agreeable, and has no other inconvenience than to oppose an obstacle to the communications that might be desired with serious spirits, or with those whom we love.


Physical Obsession may be ranked in this class ; those which consist in noisy and obstinate manifesta tions of certain spirits, who rap and make other noises spontaneously.

239. Fascination has much graver consequences. It is an illusion produced by direct action of the spirit on the medium's thought, and which in some measure paralyzes his judgment in regard to communications. The fascinated medium does not believe himself to be deceived ; the spirit has the art to inspire him with a blind confidence, which prevents him from seeing the treachery, and from understanding " the absurdity of what he writes, even when it is patent to everybody's eyes : the illusion may even go so far as to make him see sublimity in the most ridiculous language. It would be an error to suppose that this kind of obses sion could come to only simple, ignorant persons, and those without judgment ; men the most acute, the most learned, the most intelligent in other relations, are not exempt, which proves that this aberration m is the effect of a foreign cause, to whose influence they are subjected. We have said that the results of fascination are much more grave ; for, by means of the illusion, the spirit leads the one he masters as he would lead a blind man, can make him accept the most absurd doctrines, the falsest theories, as being the sole expression of truth ; still more, he can incite him to the most ridiculous, compromising, and even dangerous proceedings.


One can easily comprehend the great difference existing between simple obsession and fascination ; as also that the spirits who produce these two effects must differ in character. In the first, the spirit is a being troublesome only by his tenacity, and of whom one is impatient to be rid. In the second, it is quite another thing: to gain such ends needs an adroit, subtle, and profoundly hypocritical spirit, for he can create the delusion, and make himself accepted only by means of the mask he wears and of a semblance of virtue ; the grand words, charity, humility, and love of God, are as letters of credence ; but through all he shows signs of inferiority, which one must be fascinated not to perceive. He also dreads all people who see too clearly ; his tactics, therefore, are, almost always, to inspire his interpreter to withdraw from every one who could open his eyes : by this means, avoiding all contradiction, he is sure of being always right.

240. Subjugation is a bond that paralyzes the will of him who is subjected to it, and makes him act in spite of himself. In a word, it is a real yoke.

Subjugation may be moral or corporeal. In the first case, the subjugated is instigated to do things often absurd and compromising; which he is deluded into believing sensible : it is a kind of fascination. In the second case, the spirit acts on the material organs, and provokes involuntary movements. It shows itself in the writing medium by an incessant desire to write, even at the most inopportune moments. We have seen those who, in default of pen or pencil, would write with the finger, wherever they might be, even in the streets, on the doors and walls.

Corporeal subjugation sometimes goes further ; it may urge to the most ridiculous acts. We knew a man, neither young nor handsome, under the domin ion of an obsession of this nature, constrained by an irresistible force to kneel to a young girl whom he had never before seen, and ask her in marriage. At other times, he felt on his back and loins a violent pressure, which forced him, in spite of his opposing will, to kneel and kiss the ground in public and crowded places. This man passed for crazy among his friends, but we were convinced he was not at all so ; for he was per fectly Conscious of the ridicule of which he was unwill ingly the cause, and suffered horribly from it.

242. Obsession, as we have said, is one of the great est dangers of mediumship ; it is also one of the most frequent : so we cannot take too much pains to com bat it ; for, over and above the personal inconveniences that may result, it is an absolute obstacle to the good ness and truth of communications. Obsession, to whatever degree it may be carried, being always the effect of a restraint, and this restraint never being exercised by a good spirit, the result is, that every communication given by an obsessed medium is of a suspicious origin, and merits no confidence. If some times good is found in them, take the good, but reject all that is even doubtful.

243. Obsession may be known by the following characteristics :

First. Persistence of a spirit in communicating, bon gre, mal gr6, by writing, hearing, typtology, &c, and in opposing whatever other spirits may do.

Second. Illusion, which, notwithstanding the intelligence of the medium, prevents him from seeing the falsity and absurdity of the communications he receives.

Third. Belief in the infallibility and absolute iden tity of the spirits who communicate, and who, under respected and venerated names, say false or absurd things.

Fourth. Confidence of the medium in the eulogiurns the spirits who communicate with him bestow upon him.

248. It frequently happens that a medium can com municate only with one single spirit, who attaches himself to him, and answers for those who are called by his mediation. This is not always an obsession, for it may pertain to a certain want of flexibility in the medium, and to a special affinity on his part for such or such a spirit. There is no obsession, properly called, except when a spirit imposes himself on a medium, and forces away others by his will ; this is never the case with a good spirit. Usually the spirit who makes himself master of a medium with the view of governing him, does not suffer the critical examina tion of his communications ; when he sees they are not accepted, and that they are discussed, he does not retire, but he inspires the medium with the thought of isolating himself ; often he even commands him to do so. Every medium who is wounded by the criticism of the communications he obtains, is the echo of the spirit who governs him, and this spirit cannot be good if he inspires an illogical thought — that of refus ing examination. The isolation of the medium is always a lamentable thing for him, because then he has no critic for his communications. Not only should he gain insight by the advice of others, but it is ne cessary for him to study all kinds of communications in order to compare them ; in shutting himself up in those he himself obtains, however good they may appear to him, he is exposed to delusion as to their value, without reckoning that he cannot know every thing, and that they nearly always run in the same groove. (No. 192, Exclusive Mediums)

249. The means of combating obsession vary accord ing to the character it takes. The danger does not really exist for any thoroughly convinced medium to be brought into relations with a lying spirit, as in simple obsession ; it is only a disagreeable thing for him.

But precisely because it is disagreeable to him, is a reason the more for the spirit to follow him persis tently to vex him. There are two essential things to do in such case : to prove to the spirit that one is not his dupe, and that it is impossible to deceive us ; secondly tire his patience by showing ourself more patient than he ; if he is thoroughly convinced that he will lose his time, he will end by retiring, as importunate persons . do when we do not listen to them. But that does not always suffice, and it may be long, for some of them are very tenacious, and months and years are but little to them. The medium should make a fervent appeal to his good angel, also to the good spirits who are sympathetic to him, and beg them to assist him. As for the obsessing spirit, however bad he may be, he should be treated with firmness, but with kindness, vanquishing him by good in praying for him. If he is really perverse, he will at first mock at it ; but in perseveringly moralizing with him, he will end by amending ; it is a conversion to under take, a task often painful, ungrateful, even discoura ging, but whose merit is in the difficulty, and which, if well accomplished, always gives the satisfaction of having fulfilled a duty of charity, and often that of having led a lost soul into the good road.


It is equally expedient to break off all written com munication as soon as it is known to come from a bad spirit, who will not listen to reason, in order not to give him the pleasure of being listened to. In some cases, even, it might be necessary to cease writing for a time ; it must be regulated according to circum stances. But if the writing medium can avoid these discourses by abstaining from writing, it is not the same with the hearing medium, whom the obsessing spirit sometimes pursues every instant with his gross and obscene remarks, and who has not even the resource of closing his ears. There are persons who are amused by the frivolous language of these spirits, whom they encourage and urge by laughing at their follies, instead of imposing silence on them, and trying to teach them better. Our advice does not apply to those who will drown themselves.

255. THE question of the identity of spirits is one that has given rise to the greatest controversy, even among the believers of Spiritism ; spirits do not bring us letters of introduction, and it is well known with what facility some of them take borrowed names ; so that, obsession aside, it is one of the greatest difficulties in the practice of Spiritism ; yet, in many cases, absolute identity is a secondary question, and without real importance.

The identity of the spirit of ancient personages is the most difficult to verify, often even impossible, and we are reduced to a purely moral valuation. Spirits, like men, are judged by their language; if a spirit presents himself under the name of Fdnelon, for instance, and gives us trivialities or puerilities, it very surely cannot be he; if he says only things worthy the character of F (melon, and which he would not disavow, there is, if not material proof, at least a moral probability, that it must be he. In such case, particularly, the real identity is an accessory question: if the spirit says only good things, it matters little under what name they are given.

256. In proportion as spirits are purified and elevated in the hierarchy, the distinctive characters of their personality are, in some sort, obliterated in the uniformity of perfection, and yet they do not the less preserve their individuality :• this is the case with the superior and with the pure spirits. In this condition, the name they had on the earth, in one of their thousand ephemeral corporeal existences, is quite an insignificant thing. Let us remark again that spirits are attracted to each other by the similarity of their qualities, and that they thus form sympathetic groups or families. Again, if we consider the immense number of spirits who, since the beginning of time, have reached the highest rank, and compare them with the very-restricted number of men who have left a great name on the earth, it will be understood that, among the superior spirits who can communicate, the greater part must have no name for us; but as names are necessary to us to fix our ideas, they can take that of any known personage whose nature is best identified with their own ; thus our guardian angels most often make themselves known under the name of one of the saints we venerate, and generally under his name for whom we have the most sympathy. It thus follows that if a person's guardian angel gives his name as St. Peter, for instance, there is no actual proof that it is the apostle of that name ; it may be he, or it may be an entirely unknown spirit, belonging to the family of spirits of which St. Peter makes a part: it also follows that under whatever name the guardian angel is invoked, he comes to the call that is made, because he is attracted by the thought, and the name is indifferent to him.

257. The identity of contemporaneous spirits is much more easily proved, those whose character and habits are known, for it is precisely these habits, which they have not yet had time to throw aside, by which they can be recognized; and let us say here, that in these very individual habits we find one of the most certain signs of identity. Without doubt, the spirit can give the proofs if asked, but he does not always do so unless it is agreeable to him, and generally the asking wounds him ; for this reason it should be avoided. In leaving his body, the spirit has not laid aside his susceptibility ; he is wounded by any question tending to put him to the proof. It is such questions as one would not dare to propose to him, were he living, for fear of overstepping the bounds of propriety; why, then, should there be less regard after his death ? Should a man enter a drawing-room and decline to give his name, should we insist, at all hazards, that he should prove his identity by exhibiting his titles, under the pretext that there are impostors ? Would he not, assuredly, have the right to remind his interrogator of the rules of good breeding ? This is what the spirits do, either by not replying or by withdrawing. Let us make a comparison. Suppose the astronomer, Arago, during his life, had presented himself in a house where no one knew him, and he had been thus addressed: " You say you are Arago; but as we do not know you, please prove it by answering our questions: solve this astronomical problem; tell us your name, your Christian name, those of your children, what you did such and such a day, at such an hour, &c." What would he have answered ? Well, as a spirit, he will do just what he would have done during his lifetime ; and other spirits do the same.

260. Among the proofs of identity may also be classed the similarity of the writing and the signature, but, as it is not always given to all mediums to obtain this result, it is not always a sufficient guarantee ; there are forgers in the world of spirits as in this ; so that this is but presumptive evidence, which acquires value only by accompanying circumstances. It is the same with all material signs that some give as talismans that cannot be imitated by lying spirits. For those who dare perjure themselves in God's name, or counterfeit a signature, no material sign whatever will offer an obstacle. The best of all the proofs of identity is in the language and in casual circumstances.

269. SPIRITS can communicate spontaneously, or come at our call; that is, on invocation. Some persons think we should abstain from invoking such or such a spirit, and that it is preferable to wait for the one who wishes to communicate. This opinion is founded on the fact that, in calling a designated spirit, we are not certain that it is he who presents himself, while he who comes spontaneously, and of his own impulse, better proves his identity, as he thus announces his desire to converse with us. In our opinion this is an error; firstly, because there are always spirits around us, most often of a low class, who ask no better than to communicate; in the second place, and for this last reason alone, in not calling any one in particular, the door is open to all who wish to enter. In an assembly, not to give the word to any one is to leave it to every one ; and the result of that is well known. The direct appeal, made to a designated spirit, is a bond between him and us ; we call him by our desire, and thus erect a kind of barrier against intruders. Without a direct appeal, a spirit would often have no motive for coming to us, unless it might be our familiar spirit. These two methods have each their advantages, and the difficulty would be only in the absolute exclusion of one of the two. There is no trouble in regard to spontaneous communications where one is master of the spirits, and is certain not to let the bad gain any dominion ; then it is often useful to wait the good pleasure of those who desire to communicate, because their thought is under no restraint; and in this way very admirable things may be obtained, while you cannot be sure that the spirit you call will be disposed to speak, or capable of doing so, in the sense that is desired. The scrupulous examination we have advised is a guarantee against evil communications. In regular reunions, especially in those engaged on a continu- ' ous work, there are always the accustomed spirits, who are at the rendezvous without being called, because, by reason of the regularity of the stances, they are pre-engaged ; they often begin • spontaneously to treat a certain subject, develop a proposition, or prescribe what should be done ; and then they are easily recognized, whether by the form of their language, or by their writing, or by certain habits familiar to them.

274. All spirits, to whatever degree of the scale they belong, may be invoked — the good, as well as the bad ; those who have left this life but lately, and those who have lived in the most remote times ; illustrious men and the most obscure; our relatives, our friends, and. those who are indifferent to us; but it is not said that they will or can always come at our call: independently of their own will, or of the permission that may be refused them by a superior power, they might be prevented by motives which it is not always given us to penetrate. We would say, there is no absolute hindrance to communications except what we shall presently give ; the obstacles that might hinder the manifestation of a spirit are almost always individual, and pertain to circumstances.

275. Among the causes that might oppose the manifestation of a spirit, some are personal to him, some foreign. We must place among the former his occupations, or the missions in which he is engaged, and from which he cannot turn aside to yield to our wishes; in such case, his visit is only postponed.

276. The facility with which the habit of communieating with such or such a spirit gives, must also be taken into consideration ; with time the foreign spirit identifies himself with the spirit of the medium, and with him who calls him. The question of sympathy aside, fluidic relations are established between them which render communications more prompt: this is why a first conversation is not always as satisfying as might be desired, and it is also why the spirits themselves often ask to be recalled. The spirit who is in the habit of coming is as if at home ; he is familiarized with his auditors, and with his interpreters ; he speaks and acts more freely.

277. To recapitulate: from what we have just said, it results that the power of invoking any spirit whatever does not imply that the spirit is at our orders ; he can come at one moment, and not at another, with such medium or such invocator as pleases him, and not with such other; say what he pleases, without being constrained to say what he does not wish to say; go when it is agreeable to him ; finally, from causes dependent or not upon his will, after having shown himself assiduously during some time, he may suddenly cease to come. It is from all these motives that when we desire to call a new spirit, it is necessary to ask our guide protector, if the invocation is possible ; in cases where it may not be, he quite generally gives the motives, and then it is useless to insist.

278. An important question presents itself here — that of knowing whether or not there would be disagreeable consequences from invoking a bad spirit. That depends on the end proposed, and the ascendency that can be had over ,them. There is no difficulty when we call them with a serious and instructive aim, or with a view of improving them ; it is very great, onthe contrary, if it is from pure curiosity or pleasantry, or if one puts himself in their power by asking of them any service whatever.

The good spirits, in such case, can very well give them the power to do what is asked of them, safe to punish severely afterward the rash man who dared to invoke their help and believe them more powerful than God. It is vain that he may have promised himself to make a good use of it in the end, and to dismiss the servitor once the service is rendered ; the very service solicited, however minute it may be, is a veritable pact concluded with the bad spirit, and he never lets himself be used easily. (See No. 212.)

280. The degree of superiority or inferiority of the spirits naturally indicates the tone it is proper to take with them. It is evident that the more elevated they are, the more right they have to our respect, to our regard, and to our submission. We should show them as much deference as we should have done during their lives, but from different motives; on the earth we should have considered their rank and their social position ; in the world of spirits our respect is addressed only to moral superiority. Their very elevation raises them above the puerilities of our adulatory forms. It is not by words that we can secure their kind feeling, but by the sincerity of our sentiments. It would be ridiculous, then, to give them the titles which our usages consecrate to the distinction of ranks, and which, during their lives, might have nattered their vanity; if they are really superior, not only will they not care for them, but to do so will displease them. A good thought is more agreeable to them than the most flattering epithets; if it were otherwise, they would not be above humanity. The spirit of a venerable ecclesiastic, who, in this world, was a prince of the church, a good man, practicing the law of Jesus, answered once to a person who invoked him under the title of "my Lord," " You should at least say, ex-my Lord, for here there is no other Lord but God ; know that I see who on earth knelt before me, and those before whom I myself bowed."

As to the inferior spirits, their character shows us the language proper to use with them. Among the number there are some who, though inoffensive, and even kind, are trifling, ignorant, stupid: to treat themthe same as serious spirits, as some persons do, is about the same as to bow before a schoiar or an ass muffled up in a professor's cap. A tone of familiarity would not be out of place with them, and they do not take offense at it; on the contrary, they willingly receive it.


Among the inferior spirits there are some who are unhappy. Whatever may be the faults they are expiating, their sufferings entitle them to our consideration, so much the more as no one can flatter himself that he does not deserve these words of the Christ: " Let him who is without sin among you cast the first stone." The kindness we show them is a comfort to them : in default of sympathy, they should find the indulgence we should wish them to show to us.

The spirits who reveal their inferiority by the cynicism of their language, their lies, the baseness of their sentiments, the perfidy of their counsels, are assuredly less worthy of our interest than those whose words show their repentance; we owe them, at least, the pity we accord the greatest criminals, and the way to reduce them to silence is to show ourselves superior to them : they indulge in their perversity only among persons with whom they think there is nothing to fear ; for the perverse spirits feel their masters in good men as in superior spirits.

To recapitulate: as much as it would be irreverential to treat the superior spirits as equals, just so much would it be ridiculous to extend the same deference to all without exception. Have veneration for those who deserve it, gratitude for those who protect and assist us, for all the others that kindness we may some day need for ourselves. In penetrating into the incorporeal world we learn to know it, and this knowledge should regulate us in our relations with those who inhabit it. The ancients, in their ignorance, elevated altars to them ; for us, they are only creatures more or less perfect, and we raise our altars only to God.

281. The communications obtained from very superior spirits, or from those who have animated the great personages of antiquity, are precious from their exalted teachings. These spirits have acquired a degree of perfection which permits them to embrace a more extended sphere of ideas, to penetrate mysteries beyond the ordinary limits of humanity, and, consequently, to initiate us better than others into certain things. It does not follow that communications from less elevated spirits should' be without utility; the observer may draw more than one instruction. To know the manners of a people, it must be studied in every degree of the scale. He who has seen it under one aspect only, would illy know it. The history of a people is not that of its kings and upper social circles; to judge it, one should see it in its private life and customs.

Now, the superior spirits are the upper circles of the spirit world: their very elevation places them so much above us that we are frightened at the distance that separates us. Spirits more bourgeois (may they excuse the expression) make the circumstances of their new existence more palpable to us. With them; the tie between corporeal life and spirit life is more intimate; we comprehend it better, because it touches us more nearly. In learning from themselves what has become of the men of all conditions and of all characters, what they think, what they experience, good, as well as vicious, the great and the small, the happy and the unhappy of the age, in a word, the men who have lived among us, whom we have seen and known, with whose real life we are acquainted, whose virtues and whims we know, — we comprehend their joys and their sufferings, we are associated with them, and draw therefrom a moral instruction as much more profitable as the relations between them and us are more intimate. We put ourselves more easily in the place of him who has been our equal than of him whom we see only through the mirage of a celestial glory.
Ordinary spirits show us the practical application of the great and sublime truths of which the superior spirits teach us the theory. Besides, in the study of a science nothing is useless ; Newton found his law of the forces of the universe in the simplest phenomena.

The invocation of ordinary spirits has, besides, the advantage of putting us en rapport with suffering spirits who can be comforted, and whose advancement may be facilitated by useful advice, so that we can be useful while, at the same time, instructing ourselves ; there is egotism in seeking only one's own satisfaction in intercourse with the spirits, and he who disdains to extend a helping hand to the unhappy gives proof of pride. Of what use to obtain grand teachings from spirits of the highest order, if it does not make us inwardly better, more charitable, more benevolent for our brothers, both in this world and in the other? What would become of the diseased if the doctors refused to touch their sores ?

282. Questions on Invocations.

I. ." Can we invoke spirits without being mediums?"
" Every one .can invoke spirits, and if those you call cannot manifest themselves materially, they are nevertheless near you, and listen to you."

2. " Does the spirit invoked always come at the call made to him ?"
" That depends on the conditions in which he is, for there are circumstances in which he cannot do so."

3. " What causes might prevent a spirit from coming at our call ?"
" Firstly, his will; then his corporeal state, if he is re-incarnated ; the missions with which he may be charged ; and still further, permission may be refused him. There are spirits who can never communicate — those who, by their nature, belong still to worlds inferior to the earth. Neither can those who are in the spheres of punishment, at least without a superior permission, which is granted only for the general good. That a spirit may be able to communicate, he must have attained the same degree of advancement as that of the world to which he is called; otherwise he is strange to the ideas of that world, and has no point of comparison. It is not the same with those who are sent on missions, or in expiation, to inferior worlds; they have the necessary ideas to reply."

4. " For what motives may the permission to communicate be refused to a spirit ?"
" It may be a trial or a punishment for him, or for the one who calls him."

5. " How can spirits, dispersed in space or in different worlds, hear from all points of the universe the invocations that are made ?"
" They are often forewarned by the familiar spirits that surround you, who go to seek them; but here is a phenomenon difficult to explain to you, because you cannot yet understand the transmission of thought among spirits. All I dan tell you is, that the spirit you invoke, however distant he may be, receives, as it were, the rebound of the thought as a kind of electrical commotion, which calls his attention to the side from whence comes the thought addressed to him. It might be said he hears the thought, as on earth you hear the voice."
" Is the universal fluid the vehicle of thought, as the air is that of sound ?"
" Yes, with, this difference, that sound can be heard only within a very limited radius, while thought attains the infinite. The spirit, in space, is like the traveler in the midst of a vast plain, who, hearing his name suddenly pronounced, directs his attention to the side on which he is called."

6. " We know that distances are but trifles to spirits ; yet one is astonished to see them sometimes respond as promptly to the call as if they had been all ready."
" And so, indeed, they are sometimes. If the invocation is premeditated, the spirit is forewarned, and often finds himself there before he is called."

7. " Is the thought of the invocator more or less easily heard according to circumstances ?"
" Without doubt; the spirit called by a sympathetic and kind sentiment is more quickly touched: it is to him the voice of a friend which he recognizes ; without that it often happens that the invocation miscarries. The thought that springs from the invocation strikes the spirit; if it is not well directed, it strikes in the void. It is with spirits as with men; if he who calls them is indifferent or antipathetic, they may hear, but do not often listen."

8. " Does the spirit invoked come voluntarily, or is he constrained to come ?"
" He obeys the will of God, that is, the general law that rules the universe ;• and yet constraint is not the word; for he judges if it be useful to come , and there still is his free will. A superior spirit always comes when he is called for a useful end ; he refuses to anwer only in circles of persons either not serious, or treating the thing as a joke."

9. " Can the invoked spirit refuse to come at the call made on him ?"
" Perfectly ; or where would be his free will ? Do you think all the beings in the universe are at your orders ? And do you consider yourselves obliged to answer all who pronounce your name ? When I say he can refuse, I mean on the demand of the invocator, for an inferior spirit may be constrained to come by a superior spirit."

10. "Is there any means by which the invocajtor may oblige a spirit to come against his will ?"
" None, if the spirit is your equal or your superior in morality; I say in morality, not in intelligence, because you have no authority over him: if it is your inferior, you can, if it is for his good, for then other spirits will second you." (No. 279.)

11. "Is there any difficulty in invoking inferior spirits ? and is there any danger, in calling them, of putting ourselves in their power ?"
" They rule only those who allow themselves to be ruled. . He who is assisted by good spirits has nothing to fear: he controls the inferior spirits; they do not control him. In isolation, mediums, especially those who are beginning, should abstain from such invocations." (No. 278.)

12. " Is it necessary to be in any particular frame of mind for invocations ?"

" The most essential of all dispositions is concentra tion of thought, when we desire aught of serious spirits. With faith and the desire of good, one is more powerful to invoke superior spirits. In elevating the soul by concentration of thought, at the moment of invocation, we are identified with good spirits, and attract them to us.

13. " Is faith necessary in invocations ?" " Faith in God, yes ; faith will come for .the rest if you desire good, and wish for instruction."

14. " Have men more power to invoke spirits when united by community of thought and intention ?"
" When all are united by charity and for good, they obtain grand things. Nothing is more injurious to the result of invocations than divergence of thought."'

15. "Is making a chain by joining hands for some minutes, at the beginning of reunions, of any use ?"
" The chain is a material means, which does not promote union among you if it exist not in the thought: what is more useful is to be united in one common thought, each one calling to his side good spirits. You do not know all you might obtain in a serious reunion, from whence is banished every sentiment of pride and personality, and where reigns a perfect sentiment of mutual cordiality."

16. "Are invocations for fixed days and hours preferable ?"
" Yes, and, if it be possible, in the same place; the spirits come to it more willingly: it is the constant desire you have that aids the spirits to come and put themselves into communication with you. Spirits have their occupations, which they cannot leave at a moment's warning for your personal satisfaction. I say, in the same place; but do not suppose this to be an absolute obligation, for spirits come everywhere: I mean, a place consecrated to that is preferable, because there concentration of thought is more perfect."

17. " Have certain objects, such as medallions and talismans, the property of attracting or repelling spirits, as some pretend ?"
" This is a useless question, for you know very well that matter has no action on spirits. Be very sure that no good spirit ever advises such absurdities ; the virtue of talismans, of whatever nature they be, has never existed save in the imaginations of credulous people."

18. "What must we think of spirits who give rendezvous in dismal places, and at undue hours ?"
" These spirits amuse themselves at the expense of those who listen to them.- It is always useless, and often dangerous, to yield to such suggestions: useless, because one gains absolutely nothing but to be mysti- . fied ; dangerous, not for the evil the spirits might do, but on account of its influence on weak brains."

19. " Are there days and hours more propitious than others for invocations ? "
" For spirits that is perfectly indifferent, as is everything material, and it is a superstition to believe in the influence of days and hours. The most propitious moments are those in which the invocator can be the least disturbed by his accustomed occupations ; when his body and mind are most calm."

20. "Is invocation an agreeable or a painful thing for spirits ? Do they come voluntarily when they are called?"
" That depends on their character and the motives from which they are called. When the object is praiseworthy, and when the surrounding is sympathetic to them, it is agreeable to them, and even attractive; the spirits are always happy in the affection testified for them. There are those to whom it is a great happiness to communicate with men, and who suffer from the indifference in which they are left. But, as I have said, it depends upon their character ; among spirits there are also misanthropes, who do not like to be disturbed, and whose answers show their ill humor, especially when they are called by indifferent people, in whom they are not at all interested. A spirit has often no motive for coming at the call of an unknown person, who is indifferent to him, and almost always moved by curiosity; if he comes, he usually makes but short visits, unless there may be a serious and instructive end in view in the invocation."

Remark. We see people who invoke their relations only to ask them the most ordinary things of material life ; for instance, one to know if he shall rent or sell his house, another to know what profit he shall have from his merchandise, the place where money is deposited, whether or no a certain business will be advantageous. Our relations from beyond the tomb are interested in us only by reason of the affection we have for them. If all our thought is limited to thinking them sorcerers, if we think of them only to ask favors of them, they cannot have any very great sympathy for us, and we should not be astonished at the little benevolence they sometimes evince.

21. "Is there a difference between good and bad spirits, in regard to their readiness to come at our call."
" There is a very great difference; bad spirits come voluntarily only inasmuch as they hope to govern and make dupes; but they experience a strong contrariety when they are forced to confess their faults, and only ask to go away again, like a pupil called up for correction. They can be constrained to come, by the superior spirits, as a punishment, and for the instruction of the incarnated. Invocation is painful for good spirits when they are called uselessly, for frivolities ; then they do not come at all, or soon withdraw."
" You may take it as a principle, that spirits, whatever they be, like no more than yourselves to serve as amusement for the curious. Often you have no other end, in invoking a spirit, than to see what he will tell you, or to question him on the particulars of his life, which he does not care to tell you, because he has no motive for giving you his confidence ; and think you he is going to put himself at the bar for your good pleasure ? Undeceive yourselves: what he would not have done during his lifetime, he will not do as a spirit."

Remark. Experience proves, in fact, that invocation is always agreeable to spirits, when made with a serious and useful motive ; the good come with pleasure to instruct us ; those who suffer find comfort in the sympathy shown them ; those whom we have known are satisfied with our remembrance. Frivolous spirits like to be invoked by frivolous persons, because that gives them an opportunity to amuse themselves at their expense ; they are ill at ease with grave persons.

22. " In order to manifest themselves, do spirits always need to be invoked ?"
" No; they very often present themselves without being called, and that proves that they come willingly."

23. "When aspirit comes of himself, can we be sure of his identity ?"

" Not at all; for deceiving spirits often employ this means, the better to delude."

24. "When we invoke the spirit of a person by thought, does he come to us even when there are no manifestations by writing or otherwise ?"
"Writing is a material means by which the spirit may attest his presence ; but it is the thought that attracts him, and we show it by writing,"

25. When an inferior spirit manifests himself, can we oblige him to withdraw ?"
"Yes; by not listening to him. But how do you expect him to withdraw when you amuse yourselves with his vileness ? The inferior spirits attach themselves to those who listen to them with complacence, like the fools among you."

26. " Is invocation, made in the name of God, a guarantee against the intermeddling of bad spirits ?"
"The name of God is not a check for all perverse spirits, but it restrains many ; by this means you always remove some, and you would remove many more, if it were made from the bottom of the heart, and not as a common formula."

27. " Could several spirits be invoked by name at the same time ?"
" There is no difficulty in that; and if you had three or four hands to write, three or four spirits could answer you at the same time : this is what does happen when there are several mediums."

28. "When several spirits are simultaneously invoked, and there is but one medium, which one answers ?"
" One answers for all, and he expresses the collective thought."

29. " In a stance, could the same spirit communicate with two mediums at the same time ?"
" As easily as you have men who can dictate several letters at the same time."

Remark. We have seen a spirit answer at the same time by two mediums,— to one in English, to another in French, — and the answers were identical in sense; some were the literal translation of the others. Two spirits, invoked simultaneously by two mediums, might establish a conversation with each other ; this mode of communication not being necessary for them, as they can read each other's thought, they sometimes do it for our instruction. If they are inferior spirits, as they are still imbued with terrestrial passions and corporeal ideas, it might happen that they would dispute and apostrophize each other with big words, upbraid each other with their wrongs, and even throw pencils, baskets, planchettes, &c, at each other.

30. " Can a spirit, invoked at the same time in different places, answer simultaneously to the questions addressed to him ?"
" Yes, if it is an elevated spirit."
—"In this case does the spirit divide himself? or has he the gift of ubiquity ?"
" The sun is one, yet he radiates all around, throwing his rays afar without subdividing himself: it is the same with spirits. The thought of the spirit is like a star that projects its light to a distance, and may be seen from all points of the horizon. The purer the spirit, the more his thought radiates and extends, like the light. The inferior spirits are too material; they can answer only to a single person at once, and cannot come if they are called elsewhere. A superior spirit, called at the same time to two different points, will answer both invocations, if they are equally serious and fervent; if not, he will give his preference to the more serious."

Remark. The same with a man who can, without changing his place, transmit his thought by signals seen from different points.
In a s&ance of the Parisian Society for Spirit Studies, when the question of ubiquity had been discussed, a spirit dictated spontaneously the following communication : " You asked, this evening, what is the hierarchy of spirits as to ubiquity ? Compare us to an aeronaut, who rises little by little in the air. When he leaves the ground, a very small circle can perceive him ; as he rises, the circle enlarges for him ; and when he has reached a certain height, he appears to an infinite number of persons. So with us : a bad spirit, who is still attached to the earth, remains in a very restricted circle, in the midst of persons who see him. If he grows in grace, if he becomes better, he can talk with several persons ; and when he has become a superior spirit, he can radiate like the light of the sun, show himself to many, persons, and in many places, at the same time. CHANNING."

31. "Can the pure spirits be invoked —those who have ended their series of incarnations ?"
" Yes, but very rarely : they communicate only with pure and sincere hearts, and not with the haughty and egotistical: you must be careful to distrust inferior spirits, who take this quality to give themselves more importance in your eyes."

32. " How is it that the spirit of the most illustrious men comes as readily and familiarly at the call of the most obscure ?"
' Men judge spirits by themselves, and that is an error: after the death of the body, terrestrial rank no longer exists ; there is but the distinction of goodness among them; and those who are good go wherever there is good to be done."

33. " At what length of time after death can a spirit be invoked ?"
" It can be done at the very instant of death ; but as, at this moment, the spirit is still in trouble, he answers but imperfectly."

Remark. The duration of the trouble being very variable, there can be no fixed time to make the invocation ; yet it is rare if, at the end of eight days, the spirit has not sufficiently recovered to be able to answer : he can sometimes very well do so two or three days after death; it can, in any case, be tried with care.

34. " Is the invocation at the moment of death more painful for the spirit than if made later ? "
" Sometimes ; it is as if you were torn from sleep before you are fully awakened. There are some, however, who are not at all disturbed by it, and even whom it helps out of their trouble."

35. " How can the spirit of a child, who has died very young, answer with knowledge, when, during rfis life, he had as yet no consciousness of himself?"
" The soul of a child is a spirit still enveloped in the swaddling-clothes of matter; but, disengaged from matter, he enjoys his spirit faculties, for spirits have no age ; which proves that the spirit of the child has already lived. Yet, until he shall have become completely disengaged, he may preserve in his language some traces of the character of childhood."

Remark. The corporeal influence which makes itself felt on the spirit of the child, for a longer or shorter time, is sometimes remarked, in the same way, on the spirit of a person dying in a state of insanity. The spirit himself is not crazy, but we know that some spirits, for a time, believe themselves still in this world: it is, then, not astonishing that the spirit of an insane person should still feel the fetters which, during life, opposed his free manifestation, until he become completely disengaged. This effect varies according to the causes of the insanity, for there are some maniacs who recover the lucidity of their ideas immediately after their death.

283. Invocation of Animals.


36. " Can the spirit of an animal be invoked ?"
"After the death of the animal, the intelligent principle that was in him is in a latent state; he is immediately utilized, by spirits charged with such cares, to animate new beings, in whom he continues the work of his elaboration. Thus, in the spirit world there are no spirits of wandering animals, but only human spirits. This answers your question."
" How is it, then, that some persons have invoked animals and received answers ?" •
" Invoke a stone and it will answer you. There is always a crowd of spirits ready to speak for anything."


Remark. Just the same if you invoke a myth, or an allegorical personage, it will answer; that is, it will be answered for, and the spirit who would* present himself would take its character and appearance. One day, a person took a fancy to invoke Tartufe, and Tartufe came immediately ; still more, he talked of Orgon, of Elmire, of Damis, and of Valire, of whom he gave news ; as to himself, he counterfeited the hypocrite with as much art as if Tartufe had been a real personage. Afterward, he said he was the spirit of an actor who had played that character.


Trifling-spirits always profit by the inexperience of interrogators, but they take good care never to address those who they know are enlightened enough to discover their impostures, and who would give no credit to their stories.
It is the same among men.


A gentleman had in his garden a nest of goldfinches, in which he was much interested ; one day the nest disappeared ; being certain that no one about the house had been guilty of its destruction, he thought of invoking the mother of the little ones ; she came, and said, in very good French, " Do not accuse any one, and be easy about my little ones ; the cat overthrew the nest by jumping; you will find, under the grass, all the little ones that have not been eaten." He looked, and found it so. Must he conclude that the bird had answered him ? No, assuredly; but simply that a spirit knew the history of it. This proves how much appearances should be distrusted, and how just the above reply: Invoke a stone, and it will answer you. (See, further the chapter on Mediumship among Animals, No. 234.)

284. Invocation of Living Persons.

37. " Is the incarnation of the spirit an absolute obstacle to his invocation ?"

' No; but the state of the body must be such, at the time, as to permit the spirit to disengage himself. The incarnated spirit comes as much more easily as the world in which he finds himself is of a more elevated order, because the bodies there are less material."

38. " Can the spirit of a living person be invoked ?"

" Of course, as you can invoke an incarnated spirit. The spirit of a living person can also, in his moments of liberty, come without being invoked; that depends on his sympathy for the person with whom he communicates." (See No. 116 — History of the Man and the Snuff-box)

39. " In what state is the body of the person when the spirit is invoked ?"

" He sleeps, or is dozing; it is then the spirit is free."

" Could the body awaken while the spirit is absent ?"

" No; the spirit is obliged to reenter it; if, at the moment, he may be talking to you, he leaves you, and often tells you the reason for so doing "

40. " How is the spirit, when absent from the body, warned of the necessity of its return ? "

" The spirit of a living body is never completely separated ; to whatever distance it may transport itself, it is held to the body by a fluidic bond, which serves to recall it when necessary ; this tie is broken only by death."

Remark. This fluidic tie has often been noticed by seeing mediums. It is a kind of phosphorescent train, which is lost in space in the direction of the body. Some spirits say it is by that they recognize those who arc still boumd to the corporeal world.

41. "What would happen, if, during sleep, and in the absence of the spirit, the body should be mortally wounded ?"

"The spirit would be warned, and would reenter before death."
— " So it could not happen that the body could die in the absence of the spirit, and that on his return he could not reenter it ?"
" No ; it would be contrary to the law regulating the union of the soul and body."
— "But if the blow was struck suddenly, and without premeditation ?"
" The spirit would be warned before the mortal blow could be given."
Remark. The spirit of a living person interrogated on this point, answered, —
" If the body could die in the absence of the spirit, it would be too convenient a method of committing hypocritical suicides."

42. " Is the spirit of a person invoked during sleep as free to communicate as that of a dead person ?"
" No ; matter always influences it more or less."
Remark. A person in this state, to whom this question was addressed, answered,—
" I am always chained to the ball I drag after me."
— "In this state, could the spirit be hindered from coming because of its being elsewhere ?"
" Yes ; the spirit might be in a place where it pleased him to remain ; then he would not come at the invocation, especially if it were made by some one in whom he felt no interest."

43. " Is it absolutely impossible to invoke the spirit of a person who is awake ?"
" Though difficult, it is not absolutely impossible; for if the invocation carries, it may produce sleep in the person ; but the spirit can communicate, as spirit, only in those moments when its presence is not necessary to the intelligent activity of the body."
Remark. Experience proves that invocation madeduring a waking state may produce sleep, or, at least an absorption bordering on sleep; but this can take place only through a very' energetic will, and when the ties of sympathy exist between the two persons; otherwise the invocation does not cany. Even in a case where the invocation causes sleep, if the moment is inopportune, the person not wishing to sleep will resist, and, if he yield, his spirit will be troubled, and answer with difficulty. It thus results that the most favorable moment for the invocation of a living person is during his natural sleep, because his spirit, being free, can as well come toward the one who calls him as- to go elsewhere.
When the invocation is made with the consent of the person, and he seeks to sleep for the purpose, this very desire may retard the sleep and trouble the spirit; an unforced sleep is preferable.

44. " Has a living person, on waking, a consciousness of having been invoked ? "
" No ; you are yourselves invoked more often than you think. The spirit alone knows it, and may sometimes leave with him a vague impression, like a dream."
— " Who can invoke us if we are but obscure beings ?"
" In other existences you may have been known either in this world or in others, and have had your relations and friends the same in this world or in others. Suppose your spirit may have animated the body of the father of another person: well, then, he invokes his father ; it is your spirit who is invoked, and who answers."

45. "Would the invoked spirit of a living person answer as spirit, or with the ideas pertaining to a waking state ?"
" That depends on his elevation ; but his judgment is more healthy, and he has fewer prejudices, exactly like somnambulists ; it is a nearly similar state."

46. " If the spirit of a somnambulist in a state of magnetic sleep were invoked, would he be more lucid than that of other persons?"
" He would, doubtless, answer more lucidly, because more disinthralled ; all depends on the degree of the spirit's independence of the body."
— "Could the spirit of a somnambulist answer a person at a distance, who might invoke him, at the same time that he is verbally answering another person ?"
"The faculty of communicating simultaneously at two different points pertains only to spirits completely disengaged from matter."

47. " Can the ideas of a. person in a waking state be modified by acting upon his spirit during sleep ?"
" Yes, sometimes ; the ties that bind the spirit to matter are not then so close ; he is more accessible to moral impressions, and these impressions may influence his mode of seeing in the ordinary state."

48. " Is the spirit of a living person free to say or not to say what he will ? "
" He has his faculties of spirit, and consequently his free will ; and as he has more perspicacity, he is even more circumspect than when in a waking state."

49. " In invoking a person, can he be constrained to speak when he wishes to be silent ? "
" I have said that the spirit has his free will; but it can very well be that, as spirit, he attaches less importance to certain things than in the ordinary state; his conscience may speak more freely. Besides, if he does not wish to speak, he can easily escape importunities by leaving, for a spirit cannot be retained as you can retain his body."

50. •'Can the spirit of a living person be forced by another spirit to come and speak, as can be done among wandering spirits ?"
" Among spirits, whether of the dead or the living, there is no supremacy, save from moral superiority; and you may well believe that a superior spirit will never lend his support to a cowardly indiscretion."
Remark. This abuse of confidence would, in fact, be a bad action, which, however, would have no result, since you cannot tear from a spirit a secret he desires to keep, at least unless, influenced by a sentiment of justice, he avows what, under other circumstances, he would withhold. A person, by this means, desired to know of one of his relatives if his will was in her favor. The spirit answered, " Yes, my dear niece, and you shall soon have the proof of it."
The thing was true; but a few days afterward the relative destroyed his will, and was mischievous enough to let her know of it, though he did not know he had been invoked. An instinctive feeling, doubtless, urged him to execute the resolution his spirit had taken at the time of his having been questioned. It is cowardly to ask of a spirit, either of the dead or living, what you would not have dared to ask him in person, and this cowardice is not even compensated by the expected result.

51. " Can one invoke a spirit whose body is still in the mother's womb ?"
" No; you know that, at such time, the spirit is in utter trouble."
Remark. The incarnation takes place actually only at the moment of the child's first breath ; but from the conception the spirit designated to animate it is seized with a trouble, which increases as the birth approaches, and takes from him his self-consciousness, and consequently the faculty of answering. (See Book on Spirits— Return to the Corporeal Life, Union of the Soul and Body, No. 344.)

52. " Could a deceiving spirit take the place of a living invoked person ?"
" That is not doubtful, and it very often happens, particularly when the intention of the invocator is not pure. But the invocation of living persons is interesting only as a psychological study : it is necessary to abstain always when it can have no instructive result."
Remark. If the invocation of wandering spirits does not always carry, — to use their own expression, — it must be much more frequent for those who are incarnated ; then, especially, do deceiving spirits take their place.

53. "Are there dangers in the invocation of a living person ?"
" It is not always without danger ; that depends on the person's position, for if he is sick, it might add to his sufferings."

54. " In what case could the invocation of a living person have most dangers ?"
" You should abstain from invoking children of a very tender age, persons seriously ill, infirm old men ; indeed, there are dangers in all cases when the body is very much enfeebled."
Remark. The sudden suspension of the intellectual faculties during a waking state might also be dangerous, if the person at the moment should find himself in need of his presence of mind.
55. " During the invocation of a living person, does the body experience fatigue by reason of the work his absent spirit performs ?"


"A person in this state, who said his body was fatigued, answered this question: ' My spirit is like a balloon tied to a post; my body is the post, which is shaken by the strugglings of the balloon.' "

56. " As the invocation of living persons may be dangerous when made without precaution, does not the danger exist when we invoke a spirit we do not know to be incarnated, and who might not find himself in favorable conditions ?"
" No ; the circumstances are not the same: he will come only if in a position to do so ; and besides, have I not told you to ask, before making an invocation, if it be possible ?"

57. " When, at the most inopportune moments, we experience an irresistible desire to sleep, does it warn us that we are invoked by some one ?"
" It may occur, but most often it is a purely physical effect; either the body or the spirit has need of its liberty."
Remark. A lady of our acquaintance, a medium, one day invoked the spirit of her grandson, who was sleeping in the same room. His identity was confirmed by the language, by the familiar expressions of the child, and by the exact recital of several things that had happened at his boarding-school; but one especial circumstance confirmed it. Suddenly the hand of the medium paused in the middle of a sentence, and it was impossible to obtain anything further: at this moment, the child, half awake, moved in his bed. Some moments after, he again slept; the hand went on anew, continuing the interrupted talk.
The invocation of living persons, made under good conditions, proves, in the least contestable manner, the distinct action of the spirit and the body, and consequently, the existence of an intelligent principle independent of matter. (See Revue Spirite of i860, pages 11 and 18, several remarkable examples of invocation of living persons.)

285. Human Telegraphy.

58. ''Could two persons, by invoking each other, transmit their thoughts, and thus correspond?"
" Yes ; and this human telegraphy will some day be a universal means of correspondence'.'
" Why should it not be practiced at present ?"
" So it is, with some persons, but not with every one: men must purify themselves, in order that their spirit may be disengaged from matter ; and this is still another reason for making the invocation in the name of God. Until then it is confined to chosen and dematerialized souls, who are rarely met in the actual state of the world's inhabitants."

286.. Too much importance cannot be attached to the manner of putting questions, and still more to their nature. Two things are to be considered in those ad dressed to spirits —the form and the subject. As to the form, they should be compiled with clearness and precision, avoiding complexity. But there is another point not less important —the order that should pre side in their arrangement. When a subject requires a series of questions, it is essential that they be put together with method, so as to flow naturally into each other ; the spirits then answer much more readily and clearly than when they are put by chance, passing abruptly from one object to another. For this reason it is always best to prepare them in advance, intercalat ing those which, during a seance, are brought out by circumstances. The compiling is better done with the head quiet ; and this preparatory work is, as we have already said, a kind of anticipated invocation at which the spirit may have assisted, and be prepared to an swer. It will be remarked that, very often, the spirit answers by anticipation to certain questions, which proves him to have already known them.


The subject-matter of the question requires a still more serious attention, for it is often the nature of the request that draws forth a true or false reply ; there are those to which the spirits cannot or ought not to reply, from motives unknown to us : it is, therefore, useless to insist ; but what we should especially avoid are questions calculated to put their perspicacity to the proof. When a thing is, it is said they ought to know it ; but it is precisely because the thing is known to you, or that you have the means of verifying it for yourselves, that they do not give themselves the trouble of answering ; this suspicion annoys them, and nothing satisfactory is obtained.


Have you not daily examples of this with yourselves ? Would superior men, who are conscious of their value, answer all the foolish questions calculated to subject them to examination like scholars ? The desire of making a believer of such or such a person is not, for spirits, a motive for satisfying a vain curiosity ; they know that conviction will come sooner or later, and the means they employ to lead to it are not always those you think. Suppose a grave man, occupied with use ful and serious matters, incessantly harassed by the puerile questions of a child, and you will have an idea of what the superior spirits think of all the nonsense with which they are credited. It does not follow that very useful teachings and excellent advice may not be obtained from spirits ; but they answer according to the knowledge they themselves possess, according to the interest you deserve on their part and the affection they have for you, and according to the end proposed and the usefulness they see in the thing ; but if all our thoughts are limited to thinking them better fitted to teach us of the things of this world, they cannot have a very profound sympathy for us ; then they make visits very short or very often, according to the degree of their imperfection, evincing their annoyance for hav ing been uselessly troubled.

288. Questions sympathetic or antipathetic to Spirits.


1. " Do spirits answer willingly to questions that are addressed to them ? "
" That is according to the questions. Serious spirits always answer with pleasure to those which have for their end good, and the means, to advance you. They do not listen to futile questions."


2. " Is it sufficient that a question be serious to ob tain a serious answer ? "
" No ; that depends on the spirit who answers."


— " But does not a serious question drive away trifling spirits ? "
" It is not the question that drives away trifling spir its ; it is the character of him zvho asks it."


3. " What are the questions especially antipathetic to good spirits ? "
" All those that are useless, or are asked from a mo tive of curiosity or test ; then they do not answer, but. withdraw."


—" Are there any questions antipathetic to imper fect spirits ? "
" Only those that might unmask their ignorance or their fraud when they try to deceive; otherwise they answer all, without troubling themselves about the truth."


4. " What is to be thought of persons who see in spirit communications only a distraction or a pastime, or a means of obtaining revelations on what interests them ? "
" These persons are very pleasing to inferior spirits, who, like them, wish to be amused, and are content when they have mystified them."


5. " Where spirits do not answer certain questions, is it the effect of their own will, or, rather, that a supe rior power is opposed to certain revelations ? "
" Both ; there are things that cannot be revealed, and others that the spirit does not know."


—" By strongly insisting, would the spirit end by an swering ? "
" No ; the spirit who does not wish to answer can always leave. It is, therefore, necessary to wait when you are told to do so ; and do not be obstinate in wish ing to make us answer. To insist upon having an answer when we do not wish to give one, is a certain means of being deceived."


6. " Can all spirits understand the questions put to them ? "
" Very far from it ; the inferior spirits are incapable of comprehending some questions, which does not, however, prevent them from answering well or ill, just as it happens among yourselves."


Remark. In some cases, and when the thing is use ful, it frequently happens that a more enlightened spirit comes to the assistance of the ignorant spirit, and breathes to him what he ought to say.
The contrast between the answers is easily recog nized ; and, besides, the spirit often acknowledges it him self. This happens only for spirits really ignorant, never for those who make a parade of false knowledge.

289. Questions on the Future.

7. " Can spirits tell us of the future ? "
" If man should know the future* he would neglect the present. And there is where you always insist upon having a precise answer; it is a great wrong, for the manifestation of spirits is not a means of divina tion. If you will, absolutely, have an answer, it will be given to you by a foolish spirit ; we tell you so always." (See Book on Spirits —Knowledge of the Future, No. 868.)

8. "Are there not future events sometimes spon taneously and truly announced by spirits ? "
" It may happen that the spirit may foresee things he thinks it useful to make known, or that he has a mission to make known ; but there is greater cause for suspecting it to be deceiving spirits, who are amusing themselves by making predictions. Only by taking all the circumstances together can we ascertain the degree of confidence they merit."

9. " What kind of predictions should we most mis trust ? "
" All that have no motive of general utility. Per sonal predictions may almost always be considered apocryphal."

10. " What is the motive of spirits who announce spontaneously events that do not come to pass ? "
" Most often it is to be amused by the credulity, the terror, or the joy they cause ; then they laugh at the disappointment. Yet these lying predictions have sometimes a more serious aim —that of putting to the test him to whom they are made, to see how he takes them, the nature of the sentiments, good or bad, they may awaken in him."

Remark. Such, for instance, as the announcement of what might excite cupidity or ambition, the death of a person, or a prospective inheritance, &c.

11. "Why do serious spirits, when they predict an event, ordinarily fix no date ; is it because they cannot, or will not ? "
" Both ; they may, in some cases, predict an event ; then it is a warning they give you. As to giving a precise date, often they ought not ; often, also, they cannot, because they do not know themselves. The spirit may foresee that a thing will take place, but the precise moment may depend on events not yet accom plished, and which God alone knows. Trifling spirits, who make no scruple of deceiving you, indicate the days and the hours, without troubling themselves with the issue. For this reason, all circumstantial predic tions should be distrusted. "

Once again, our mission is to make you progress ; we aid you as much as we can. He who asks wisdom of the superior spirits will never be deceived ; but do not believe that we lose our time listening to your nonsense, and telling your fortunes ; we leave that to frivolous spirits, whom it amuses, like mischievous children.

" Providence has imposed limits to the revelations that may be made to man. Serious spirits keep silence on everything forbidden to be made known. By in sisting on an answer, you are exposed to the impos tures of inferior spirits, always ready to seize every occasion to lay snares for your credulity."

Remark. Spirits see, or foresee, by induction, future events ; they see them fulfilled in a space of time which they do not measure as we do ; in order to give the exact date, they must identify themselves with our method of computing duration, which they do not always judge necessary ; this is often a cause of appar ent error."

12. "Are there not men endowed with a special faculty, which makes them foresee the future ? "
" Yes ; those whose souls are disengaged from mat ter ; then it is the spirit who sees ; and when it is use ful, God permits them to reveal some things for good ; but there are more impostors and charlatans. This faculty will be more common in the future."

13. What must be thought of spirits who predict a person's death at a certain day or hour ? "
" These are malicious jesters, — very malicious, — who have no other motive than to enjoy the fears they cause. Never believe them."

14. " How is it that some persons are warned by presentiment of the time of their death ? "
" Most often it is their own spirit, who knows it in his moments of liberty, and preserves an intuition of it on awakening. These persons, being prepared, are not frightened nor moved. They see in this separation of the body and soul only a change of situation, or, if you like better, and to be more common, the change from a thick coat to a silk one. The fear of death will dimin ish as spirit belief is extended."

290. Questions on Past and Future Existences.

15. "Can the spirits acquaint us with our past existences ? "
" God sometimes permits them to be revealed ac cording to the end ; if for your edification and instruc tion, they will be true, and in such case the revelation is almost always made spontaneously, and in a totally unforeseen manner ; but He never permits it to sat isfy a vain curiosity."

—"Why do some spirits never refuse to give such revelations ? "
" They arc bantering spirits, who amuse themselves at your expense. In general, you should regard as false, or, at least, suspicious, all revelations of this na ture that have not one eminently serious and useful aim. Mocking spirits please themselves in flattering self-love, by pretended origins. There are mediums and believers, who accept for current coin all that is said on this subject, and who do not see that the ac tual state of their spirit justifies in nothing the rank they pretend to have occupied ; a small vanity, with which the bantering spirits are as much amused as men. It would be more logical and more in conform ity with the progression of beings, that they should ascend, not have descended ; it would be more honor able to them. In order that these revelations should be worthy of confidence, they should have been made spontaneously by various mediums, strangers to each other, to whom they should have been anteriorly revealed : then there would be evident reason for believing them."

—" If we may not know our anterior individuality, is it the same as to the kind of existence we have had, the social position we have occupied, the qualities and defects that have predominated in us ? "
" No ; that may be revealed, because you may profit by it, for your advancement ; but in studying your present, you can yourselves deduce your past." (See Book on Spirits — Forgetfulness of the Past, No. 392-)

16. " Can anything be revealed to us of our future existences ? "
" No ; all that some spirits tell you on this subject is simply a jest, —easily understood to be so ; your future existence is not decreed in advance, for it will be what you yourself have made it, by your' conduct in the world, and by the resolutions you will have made when you shall have become spirits. The less you have to expiate, the happier you will be ; but to know where and how this existence will be, is impossible, except in the special and rare cases of spirits who are on the earth only to accomplish an important mission, because then their way is in some sort traced in advance.

291. Questions on Moral and Material Interests.

17. " Can one ask advice of spirits ? " " Yes, certainly ; good spirits never refuse to aid those who invoke them with confidence, principally on what concerns the soul ; but they repulse hypocrites, those who seem to ask for light, and yet delight in darkness?

18. "Can the spirits give advice on things of private interest ? "
"Sometimes, according to the motive. It depends, also, upon those to whom you address yourself. Ad vice concerning your private life is given with more certainty by the familiar spirit, because he attaches himself to a person, and interests himself in what con cerns him. This is the friend, the confidant of your most secret thoughts ; but often you tire him with questions so little to the purpose that he leaves you. It would be as absurd to ask about your private affairs of spirits who are strangers to you, as to address your self, for that purpose, to the first person you might meet on your road. You should never forget that puerility of questions is incompatible with the superi ority of the spirits. You must also take into account the qualities of the familiar spirit, who may be good or bad, according to his sympathies for the person to whom he attaches himself. The familiar -spirit of a wicked man is a wicked spirit, whose advice may be pernicious, but who removes and yields his place to a better spirit if the man himself becomes better. Like to like."

19. "Can the familiar spirits favor material interests by revelations ? "
" They can and do sometimes, accbrding to circum stances ; but be assured that good spirits never lend themselves to serve cupidity. The bad will display to your eyes a thousand attractions, to incite it, and mys tify you, at last, by deception. Be very sure, also, that if your lot is to undergo a certain vicissitude, your protecting spirits may aid you to support it with more resignation, may sometimes soften it ; but in the inter est of your future, it is not permitted them to deliver you from it ; as a good father does not give to his child all he may desire."

Remark. Our spirit protectors can, in many cases, indicate to us the better way, without, at the same time, leading us in a leash ; otherwise we should lose all initiative, and would not dare to take a step with out having recourse to them, and this to the prejudice of our perfecting. To progress, man often has to gain experience at his own expense ; for this reason wise spirits, even while advising us, leave us to our own energy, as a skillful teacher does for his pupils. In the ordinary circumstances of life, they counsel us by inspiration, and thus leave us all the merit of the good, as they leave us all the responsibility of the bad choice. It would be an abuse of the condescension of the familiar spirits, and a mistake as to their mis sion, to question them every instant about the most ordinary things, as do some mediums. There are those who, for a yes or no, take the pencil, and ask advice for the most simple action. This habit denotes poverty of ideas ; at the same time, it is a presumption to suppose we have always a spirit at our command, having nothing else to do but to be occupied with us and our small interests. It will also serve to destroy one's own judgment, and reduce one's self to a passive part, profitless for the present life, and most surely prejudicial to future advancement. If it is childish to interrogate the spirits for trifling things, it is not less so on the part of the spirits who occupy themselves spontaneously with what one. might call the details of the household : they may be good, but assuredly they are very terrestrial.

20. " If a person, in dying, leaves his affairs embarrasseJ, can one ask his spirit to aid - in disentangling them, and can one also question him upon the real estate he has left, in a case where the estate may not be known, if such questioning be in the interests of justice ? "
" You forget that death is a deliverance from the cares of the world ; do you think that the spirit who is happy in his liberty willingly returns to take up his chains, and occupy himself with things he no longer cares for, to satisfy the cupidity of those who, perhaps, are re joiced at his death, in the hope that it will be profitable to them ? You speak of justice, but the justice is in cheating their covetousness ; it is the beginning of the punishment which God reserves for their greediness for the goods of the world. Besides, the confusion which the death of a person sometimes leaves, makes a part of the trials of life, and it is not in the power of any spirit to deliver you from them, because they are in the decrees of God "

Remark. The above answer will, doubtless, disap point those wh6 imagine that spirits have nothing bet ter to do than to serve us as auxiliary clairvoyants, to guide us, not toward heaven, but on the earth. Another consideration comes to the support of this answer. If a man, during his life, has left his affairs in disorder from negligence, it is not likely that, afterhis death, he will take more care, for he would be happy to be freed from the trouble they caused him, and however little he may be elevated, he will attach less importance to them as spirit than as man. As to the unknown goods he may have left, he has no reason to interest himself for greedy heirs, who would prob ably think no more of him if they did not hope to gain something ; and if he is still imbued with human pas sions he may take a malign pleasure in their disap pointment. If, in the interest of justice and of persons he loves, a spirit deems it useful to make revelations of this kind, he makes them spontaneously, and for that there is no need of being a medium, or of having recourse to one ; he leads to the knowledge of the things by apparently accidental circumstances, but never on a question put to him about it ; inasmuch as this question cannot change the trials to be suffered, it would rather tend to increase them, because it is almost always an indication of cupidity, and proves to the spirits that they think of him only from interested motives. (See No. 295.

292. Questions on the Fate of Spirits.

21. "May we ask of spirits information of their situ ation in the world of spirits ? "
" Yes ; and they give it willingly, when the question is dictated by sympathy or the desire of being useful, and not by curiosity."

22. " Can spirits describe the nature of their suffer ings, or their happiness ? "
" Perfectly ; and these revelations are of great in struction for you, for they initiate you into the true nature of future pains and recompenses, destroying the false ideas you have had on this subject ; they tend to reanimate faith and your confidence in the goodness of God. The good spirits are glad to describe to you the happiness of the chosen ; the bad can be con strained to describe their sufferings to incite them to repentance ; they sometimes find a comfort in it ; the unhappy pour out their complaint in the hope of com passion. "


Do not forget that the essential, exclusive end of Spiritism is your advancement, and it is to attain it that the spirits are permitted to initiate you into the future life, offering you examples by which you may profit. The more you identify yourself with the world that awaits you, the less you will regret the one in which you now are. This is, in short, the actual end of the revelation."

23. " In invoking a person whose fate is unknown, may we know from himself if he is still living ? "
" Yes, if the uncertainty concerning his death is not a necessity, or a trial for those w.ho are interested in knowing it."

" If he is dead, can he give us the circumstances of his death, so that they can be verified ? " " If he attaches any importance to it, he will do it ; otherwise he cares little about it."

Remark. Experience proves that, in such case, the spirit is not impressed by the motives of interest there may be to know the circumstances of his death ; if he chooses to reveal them, he does it of himself, either through a medium or by visions or apparitions, and can then give more exact indications ; if he does not desire it, a deceiving spirit may perfectly counterfeit him, and be amused by the vain search he causes.


It frequently happens that the disappearance of a person, whose death cannot be officially confirmed, creates confusion in family affairs. It is only in very rare and exceptional cases that we have known the spirits show the way of getting at the truth, after being asked to do so ; if they wish to do it, doubtless they can, but often it is not permitted if the embarrassments are trials for those who might be interested in disen tangling them.


It is, therefore, but a chimerical hope we follow, when we take such means of recovering an inherit ance ; the most certain thing about it will be the money spent in the effort.


There are not wanting spirits well disposed to flatter such hopes, who make no scruples of inciting to pro ceedings of which one is often very happy to be re lieved at the expense of a little ridicule.

293. Questions on the Health.
24. " Can spirits give us advice for our health ?"
" Health is a condition necessary for the work one should accomplish in the world ; for this reason they willingly attend to it ; but as there are ignorant and learned among them, it is not proper for that, any more than for anything else, to address yourself to the first comer."

25. " In addressing one's self to the spirit of a med ical celebrity, is one more certain of obtaining good advice ? "
" Terrestrial celebrities are not infallible, and have, often, systematic ideas which are not always true, and from which death does not immediately deliver them. Terrestrial science is a very small thing compared with celestial science ; the superior spirits alone have this last science ; without having names known among you, they may know much more than your learned men about everything. Science alone does not make spirits superior, and you would be very much astonished at the rank certain learned men occupy among us. The spirit of a learned man may not know more than when he was in the world, if he has not progressed as a spirit."

26. " Cannot the learned, after becoming a spirit, recognize his scientific errors ? "
" If he have reached a sufficiently high degree to be rid of his vanity, and to understand that his develop ment is not complete, he recognizes and avows them without shame ; but .if he is not sufficiently dematerialized, he may preserve some of the prejudices with which he was imbued in the world."

27. " Could a doctor, by invoking those of his pa tients who are dead, obtain from them some enlight enment on the cause of their death, the faults he may have committed in the treatment, and thus acquire an addition to his knowledge ? "
" He can ; and that would be very useful should he have the assistance of enlightened spirits, who could supply the defects in the knowledge of some of the patients. But for that he must make this study in a serious and assiduous manner, with a humanitary design, and not as a means of easily acquiring knowl edge and fortune."

294. Questions on Inventions and Discoveries.

28. "Can spirits guide in scientific researches and discoveries ? "
" Science is the work of genius ; it must be acquired only by labor ; for by labor alone is man advanced on his road. What merit would there be if he had only to question the spirits in order to know everything ? Any simpleton could become learned at that price. Industry alone can give us inventions and discoveries. Then there is another consideration ; everything must come in its time, when ideas are ripe 'to receive it : if man had this power I13 would overturn the order of things, pushing forward fruit before its season.


" God has said to man, Thou shalt draw thy nourish ment from the earth by the sweat of thy face : admi rable figure ! which pictures his condition here below. He must progress in everything by the effort of labor ; if we give him things already made, of what use would be his intelligence? He would.be like the scholar whose duty another person performs."

29. " Are the ' savant ' and the inventor never assist ed by spirits in their researches ? "
" O, that is very different. When the time has come for a discovery, the spirits charged with its direction seek the man capable of conducting it to a good end, and inspire him with the necessary ideas, in such a way as to leave him all the merit of it ; for these ideas he must elaborate and work out. It is thus with all the grand achievements of human intelligence. The spirits leave each man in his sphere ; of him who is fit only to cultivate the earth, they will not make a confidant of God's secrets ; but they know how to draw from obscurity the man capable of seconding His designs. Do not allow yourselves to be carried away, by curiosity or ambition, into a path which is not the end of Spiritism, and which will lead only to the most ridiculous manifestations."


Remark. A more enlightened knowledge of Spirit ism has calmed the fever for discoveries which, in its incipiency, were expected to be reached by this means. It was supposed persons had only to ask of the spirits recipes to color the hair or to make it grow, to cure .corns on the feet, &c. We have seen many persons who thought their fortunes made, and who received only more or less ridiculous processes for it. It is the same when persons desire, by the aid of spirits, to pry into the mysteries of the origin of things ; some spirits having, on such subjects, systems often worth no more than those of men, and which it is prudent to receive with the utmost reserve.

295. Questions on Hidden Treasures.

30. " Can spirits discover to us hidden treasures ? "
" The superior spirits are not engaged in such mat ters ; but mocking spirits often indicate treasures that do not exist, or can make you fancy one in a spot in a directly contrary direction from where it is ; and that has its usefulness in order to show that tfue fortune is in labor. If Providence destines hidden riches for some one, he will find them naturally ; otherwise not."

31. "What are we to think of the belief of spirit guardians for hidden treasures ?"
" Spirits who are not dematerialized are attached to things. Misers who have hidden their treasures might still watch over and guard them after their death, and the trouble of seeing them carried away is one of their punishments, until they understand how useless they are to them. There are also spirits of the earth, charged to direct its interior transformations, who have been allegorically made the guardians of natural riches."

Remark. The question of hidden treasures is in the same category as that of unknown inheritances ; very silly would he be who should reckon upon the pretended revelations that might be made to him by the jokers of the invisible world. We have said that when spirits will or can make such revelations, they do it spontaneously, and have no need of mediums for that. We give an example. A lady lost her husband, after thirty years of married life, and found herself on the brink of being expelled from her home, without any resource, by her step-son, to whom she had been as a mother. Her despair was at its height, when, one evening, her husband appeared to her, told her to follow him into his study ; there he showed her his writing desk, which was still under seal, and by a kind of second sight he made her see its interior ; he pointed out a secret drawer that she had not known, explained to her its mechanism, and added, " I fore saw what would happen, and wished to make sure of your comfort : in this drawer is my last will ; I have given you the use of this house, and a yearly income :" then he disappeared. When the day came to remove the seals, no one could open the drawer ; then the lady related what had happened to her. She opened it as her husband had told her, and there found the will, in terms exactly as he had mentioned.

296. Questions on other Worlds.

32. " What degree of confidence may we place in the descriptions spirits give us of the different worlds ? "
" That depends on the degree of real advancement the spirits who give these descriptions may have reached ; for you understand that ordinary spirits are as incapable of teaching you, in that respect, as an ignoramus in the world is to describe all the countries of the earth. You often ask scientific questions about these worlds that these spirits cannot solve : if they are sincere, they speak according to their personal ideas ; if they are trifling spirits, they amuse them selves by giving you absurd and fantastic descriptions ; inasmuch as these spirits, who are not deprived of imagination in the wandering state, any more than on earth, draw on this faculty for the recital of many things that have no reality. Yet, there is no absolute impossibility of having some enlightenment on these worlds ; good spirits are even pleased in describing to you those who inhabit them, in order to serve as in struction and for your advancement, and to induce you to follow the road that will lead you thither ; it is a means of fixing your ideas of the future, so as not to leave you with a vague impression."

" What certainty can we have of the exactness of these descriptions ? "

" The best is the agreement between them ; but remember, they have your moral advancement for their object, and that, consequently, it is on the moral state of the inhabitants you may receive the best teachings, and not on their physical or geological state. With your actual knowledge you could not even com prehend it ; its study would not serve your progress here below, and you will have every means of making it when you are there."

Remark. Questions on the physical constitution and astronomical elements of the worlds enter into the order of scientific researches, of which the spirits ought not to spare you the trouble ; otherwise an astronomer would find it very convenient to have them make his calculations, which, doubtless, he would not hesitate to do. If spirits could, by revelation, spare the labor of a discovery, it is probable that they would do so in favor of a " savant " modest enough to avow openly the source, rather than to allow those to profit by it who deny them, and for whose self-love, on the - contrary, they often contrive deceptions.

297. The adversaries of Spiritism do not fail to ob ject that its believers do not agree among themselves ; that all do not partake the same beliefs ; in fact, that they contradict each other. If, they say, the teach ings are given to you by the spirits, how is it that they are not identical ? Nothing but a serious and profound study of the science can reduce this argument to its just value.

Let us hasten to say, first, that these contradictions, of which some persons make great account, are in gen eral more apparent than real ; that they more often pertain to the superficies than to the depth of the thing, and, consequently, are unimportant. The con tradictions proceed from two sources, men and spirits.

298. The contradictions of human origin have been sufficiently explained in the chapter on Systems, No. 36, to which we refer our readers. Every one will un derstand that, in the beginning, when the observations were still incomplete, divergent, opinions arose on the causes and the consequences of the spirit phenomena, three quarters of which opinions have fajlen before a more serious and searching study. With very few exceptions, and aside from those persons who do not easily give up ideas they have embraced, or to which they have given birth, it may be said that, at present, there is unity among the immense majority of spiritists, at least as to general principles, if not in insignificant details.

303. If it be disagreeable to be deceived, it is still more so to be mystified ; and it is one of the dangers . from which it is easiest to be preserved. The means of unmasking the tricks of deceiving spirits are shown by all the preceding instructions ; for that reason we say but little. We give the answers of spirits on the subject: —


1. " Mystifications are among the greatest disagreea bles in the practice of Spiritism : is there any way to be preserved from them?"


" It seems to me you can find the answer in all you have been taught. Yes, certainly, there is a very simple means ; it is, not to ask of Spiritism more than it can or ought to give you ; its end is the moral amelioration of humanity ; so long as you depart not from that, you will never be deceived, because there are not two methods of comprehending true morality, which every man of good sense will admit.


" The spirits come to instruct and guide you into the way of good, and not into that of honors and fortune, or to serve your mean passions. If nothing trifling is ever asked of them, or nothing beyond their attributes, no foothold is given to deceiving spirits ; from whence you may conclude, that he who is mystified has only what he deserves.


" The role of the spirits is not to teach you about the things of this world, but to guide you surely in what may be useful to you in the other. When they talk to you of things here below, it is because they judge it to be necessary, but not on your asking. If you look upon spirits only as supplying the place of diviners or sorcerers, you will surely be deceived.
" If men had but to ask the spirits in order to know everything, they would no longer have their free-will, and would turn aside from the path marked out by God for humanity. Man should act for himself ; God does not send the spirits to smooth the road of material life, but to prepare that of the future."


" But there are persons who ask nothing, and who are unworthily deceived by spirits who come sponta neously, without being called."
" If they ask nothing, they allow themselves to tell what happens to them all the same. If they meet with reserve and distrust all that is not the essential object of Spiritism, trifling spirits will not so easily take them for dupes."


2. " Why does God permit sincere persons, those who accept Spiritism sincerely, to be mystified ? May not that shake their belief?"


" If it shake their belief, it must be because their faith is not very solid : those who renounce Spiritism from a simple disappointment would prove that they do not understand it, and do not belong to the serious party. God permits mystifications to test the perse verance of true believers, and to puniuh those who make it an object of amusement. "Spirit of Truth."
Remark. The turnings and doublings of the mysti fying spirits sometimes surpass anything that can be imagined ; the art with which they draw up their batteries and arrange their means of persuading would be a curiosity, were it always only for innocent pleasan tries ; but these mystifications may have disagreeable consequences for those who are not on their guard : we are happy that we have been able, in time, to open the eyes of some persons who have asked our advice, and to have spared them from ridiculous and compro mising actions. Among the means these spirits em ploy, we must place in the front rank, as being most frequent, those which have for their aim to tempt cupidity, such as the revelation of pretended hidden treasures, the announcement of inheritances, or other sources of fortune.


At first sight we ought especially to suspect all pre dictions for a fixed time, as well as all precise indica tions touching material interests ; to beware of every step prescribed or advised by spirits when the motive is not eminently rational ; never to allow ourselves to be dazzled by the names they take to give an appear ance of truth to their words ; to mistrust bold scientific theories and systems ; anything, in short, foreign to the true moral end of the manifestations. We could fill a volume with the history of all the strange mysti fications that have come to our knowledge.

304. As everything can become a subject for mak ing capital, it is not astonishing that persons should wish to make capital out of the spirits ; it remains to be seen how they will take the thing, if such a specu lation should be introduced. We will say, first, that nothing lends greater aid to charlatanism and jug glery than such doings. If we see false somnambu lists, still oftener do we see false mediums ; and this reason alone should induce distrust. Disinterested ness, on the contrary, is the most peremptory answer to those who see nothing in the facts but a skillful maneuver. There is no disinterested charlatanism. What motive could persons have for using deception without profit ? still more, when their proved honor places them above suspicion. ?

If the gain a medium may draw from his faculty may be an object of suspicion, this would not be a proof that the suspicion is well founded ; he might have a real aptitude, and act in perfect sincerity, while making it pay : let us see if, in this case, we can rea sonably expect a satisfactory result.

305. If all that we have said of the conditions neces sary to serve as interpreter to good spirits ; of the num beiless causes that may repel them ; of the circum stances, independent of their will, which are often an obstacle to their coming ; of all the moral conditions that may exercise an influence over the communica tions, —if all this has been thoroughly comprehended, how can it be supposed that a spirit, however little elevated, can be, at all hours of the day, at the orders of a director of stances, and subject to his require ments to satisfy the curiosity of the first comer ?

We know the aversion of the spirits for everything that savors of cupidity and egotism, the few cases in which they help in material things ; and yet they are expected to assist in making money by their presence! The very thought is repugnant, and one must know very little of the spirit world to believe that this may be. But, as trifling spirits are less scrupulous, and only seek occasion to amuse themselves at our ex pense, it results that if persons are not mystified by a false medium, there is every chance of their being so by such spirits. These reflections alone will show the measure of the degree of confidence that should be given to communications of this kind. For the rest, why employ paid mediums, when now, if a person has not the faculty himself, he can surely find it in his family or among his friends and acquaintances ?

306. Interested mediums are not the only ones who may exact a fixed payment ; self-interest is not always seen in the hope of a material gain, but also in ambi tious views of every kind on which personal hopes may be founded ; that again is a trait on which mock ing spirits know very well how to seize, and how to profit by, with an address and skill truly remarkable, — rocking to sleep by deceitful illusions those who place themselves under their control. To recapitulate : mediumship is a faculty given for good, and good spirits withdraw from every one who would make it a step ping-stone for aught that does not answer to the views of Providence. Egotism is the sore spot in the social system ; the good spirits combat it, and it cannot be supposed that they come to serve it. This is so ra tional that it would be useless to insist further on this point.

309. There remains what may be called amateur jugglery ; that is, innocent frauds of mischievous jest ers. They may doubtless practice it, by way of pas time, in trifling and frivolous circles, but not in serious assemblies, where only serious persons are admitted. A person may please himself by a momentary mystification, but he must be endowed with singular pa tience to play this part for months and years, and each time for several consecutive hours. Interest of some kind can alone give this perseverance ; and this interest, we repeat, makes everything suspicious.

311. These moral considerations aside, we will not aver that there cannot be interested mediums, honorable and conscientious, because there are honest men in all trades ; we speak only of the abuse : but it will be readily agreed that there is more reason for the abuse in paid mediums, than with those who, regard ing their faculty as a favor, employ it only to render a service.
The degree of confidence or mistrust that may be given to a paid medium depends entirely upon the esteem his character and morality may command, in dependent of circumstances. The medium who, with an eminently serious and profitable aim, would be pre vented from utilizing his time in any other way, and for that reason exonerated, must not be confounded with the speculating medium, him who, from premedLtated design, would make a trade of his mediumship. According to the motive and the end, the spirits could condemn, absolve, or even favor ; they judge the in tention rather than the material fact.

313. We are fully aware that our severity in respect to interested mediums will arouse against us all those who make money, or may be tempted to make money, by this new trade ; and we shall make bitter enemies of them, as well as of their friends, who will naturally take up their cause ; we console ourselves that the merchants whom Jesus drove from the temple could not have regarded him with a favorable eye. We have also against us those who do not see the thing with the same gravity ; yet we believe we have a right to our opinion and to express it : we force no one to adopt it. If an immense majority agree with us, it is, apparently, because they find it just ; for we see not, indeed, how it can be proved that there are not more good chances for frauds and abuses in speculation than in disinterestedness. As to ourselves, if our writings have tended to cast discredit on interested mediumship in France and in other countries, we believe it will not be one of the least services they will have ren dered to serious Spiritism.

314. Those who do not admit the reality of the physical manifestations generally attribute the effects produced to fraud. They base their opinion on the fact that skillful jugglers do things that appear like prodigies when we do not know their secrets ; whence they conclude that mediums are only another kind of sharpers. We have already refuted this argument, or, rather, this opinion, principally in our articles on Mr. Home, and in the Nos. of the Review of January and February, 1858 ; we shall, therefore, say but a few words before speaking of a more serious thing.


It is, besides, a consideration that will not escape any one who reflects a little. There are, no doubt, marvelously skiLful prestidigitators, but they are rare. If all mediums practice juggling, it must be conceded that the art has made unheard-of progress in a short time, and become suddenly very common ; as it is found innate with persons who scarcely suspect it : even with children.


Even as there are quacks who sell drugs in public places, so there are mediums who, without going to public places, betray confidence : must it follow that all doctors are quacks, and that the medical corps is, for that reason, unworthy of consideration ? Because there are persons who sell adulterations for wine, does it follow that all wine merchants are adulterators of wine, and that there is none pure ? Everything is abused, even the most respectable things, and it may be said that fraud also has its genius. But fraud always has a motive, some material interest : where there is nothing to gain, there is no interest in deceiv ing. So we say, apropos to mercenary mediums, that the best of all guarantees is absolute disinterestedness.