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the editor, or his colleagues in opposition to Spiritualism, make any new point against it, or do anything else, indeed, than repeat in the old way the current blunders and fallacies which have so often been corrected and exposed. Our friends in the North in this controversy have shown themselves well able to hold their own and something more—to advance their cause by the opening thus afforded them. In the metropolis we can afford to smile at such statements as that—Spiritualism is on the decline—that our meetings are less frequent—that we dare not openly avow our convictions—that Mrs. Hardinge is now silent, and the like. Our note on Spiritualism in the Metropolis (in type before seeing anything of this controversy) supplies some comment on these wild and reckless assertions, and our friends in Glasgow have been quite pointed and specific in denial and refutation of equally glaring mis-statements so far as they are concerned. The chief point of the opposition has been the very trite one, that some communications are unworthy of the spirits from whom they profess to emanate—a very fair specimen of what logicians call the ignoratio elenchi. The question not being as to the identity of the spirit with the name given in every instance (which no well-informed Spiritualist affirms), but whether these and other things are done by the agency of spirits. Besides wilful deception by spirits (for those who delight in falsehood and mystification here may carry on their practices in intercourse from the spiritworld) other sources of error and imperfections in these communications may exist; one of which—that of the communication being unconsciously influenced by the medium-is thus commented on by Clara Sherwood, one of the correspondents of the North British Daily Mail in this controversy :

You will also see that, being transmitted through a medium, the message is very apt to become mixed up in some way, or influenced by the medium's peculiar ideas and phrases. To make this more plain - Mrs. A. conveys to Mrs. B. a thought in the form of a message intended for me. Mrs. B. writes it down and sends it to me, but on reading it I discover the taint. It is not a pure message from Mrs. A. to me; it has passed through a medium, and immediately I discover the handwriting, style, and phraseology of Mrs. B. Thus you will at once see the danger there is of the communication being influenced by the medium. Notice even the danger there is of mistakes occurring in the transmission of thoughts through the simple medium of words. I pause in the middle of a sentence, and thus entirely alter its meaning. I put the emphasis on a wrong word, and thus convey a wrong idea. Now the communications from spirits are subject to all this danger, and far more ; wbilst, on the other hand, there is a danger of our misunderstanding the message even if we receive it correctly, for much of the language of the spirits to us is necessarily symbolical, because if we were told its realities we could not understand them. How, for instance, would you describe a beautiful landscape to a man who had been born blind ? Tell him of its green slopes and sanny skies, and he would ask what you meant by green and sunny. You must explain it symbolically to the senses he has got. Tell him it is beautiful to you like the touch of velvet, or sweet to you like the taste of honey, and, with cxplanation from you, he may partially understand you, but never entirely. We, then, are that blind man, receiving the truth in symbols. These may fail in conveying the whole truth, and we may fail in grasping that which they do convey, and because to us they appear confused, shall we say they are not spirit messages at all? It says little for the reasoning faculties of him who would do so."



It is customary with the opposition to disparage Spiritualism by calling it “Spiritism.” The term, however, is incorrect and misleading. Spiritualism in its primitive and largest sense is, to adopt the dictionary definition of it, “ The opposite to Materi

It is the recognition of man as a spiritual being; and it embraces all facts and truths concerning man's spiritual nature, his future destiny, his relations to the spiritual world, and the world of spirits, and to God, the Father of Spirits. No inquiry which may throw light on these great themes is foreign to it. It thus underlies and is interwoven with all religion; it is the philosophy of the deepest thinkers of every age and clime. As remarked by Cousin, “it is the natural ally of all good causes; it sustains religious sentiment; it seconds true art; it is the support of right. It is a genuine and comprehensive term; and its spirit is catholic and progressive.

Modern Spiritualism is only a new reading of this old Gospel of Truth. It however brings it more closely home to the general apprehension and the common heart by sensuous demonstration and by proofs which appeal alike to the understanding and the affections; and perhaps by its more systematic and scientific methods of spirit manifestation, and of communion between spirits embodied and disembodied.

Spiritism is the name adopted by Allan Kardec and his followers: their most prominent and distinctive doctrine is that of re-incarnation, a doctrine which finds few adherents and little sympathy in England and America, and in France itself is vehemently opposed by M. Piérart and the Spiritualists in agreement with their brethren in England and America. To confound Spiritualism with Spiritism, then, is either ignorance or wilful misrepresentation; and is a gross abuse of terms, not unfrequently employed expressly to invoke prejudice, to degrade Spiritualism, to make it appear small and inean by restricting it to its rudimental phases only and cutting off all connection with its higher relations and uses. It is taking a part—and a very small part—for the whole. It is like giving to a universal religion the

name used to designate the distinctive doctrines of a sect—as though, for instance, we were to use "Mormonism" as synonymous with “ Christianity.” In saying this, we mean

no disrespect to the Spiritists, who are well able to defend themselves. We wish only to mark the distinction between things different, and to expose a disingenuous artifice.

MATERNAL SPIRIT LOVE. A distinguished physician, Dr. J. M. G., favours us with the subjoined narrative :

“ The following historiette points most touchingly to the guardianship of the maternal spirit, whilst the mother's body is mouldering in the soil. I had it from one to whom it was told by the widower whose wife the spirit had been on earth, and it is as authentic as any domestic event ever was. The mother's love has always been held to be the most undying of all loves; here it is surviving her ashes : About fifteen years ago, the wife of a gentleman who resided in Sussex, passed away in her confinement with her eleventh child. The widower, unable to endure the house, every room and passage of which recalled his loss to him so painfully, removed to another abode some twenty to thirty miles off, a few months after her departure. Before doing so his own sister had joined him and now had charge of his children. The house to which they removed was an old one, with odd in-and-out ways, and such as one would be inclined to explore. A day or two after the removal to it, the aunt of the children was busied in an upper room arranging furniture, books, &c., when four of the smaller children asked her

permission to roam over the new house. It was given ; but after an absence of an hour or more, the aunt began to wonder where they had got to, as she ceased to hear their voices. She searched the whole of the upper parts of the house in vain, and then, in some dismay, descended to the region of the cellars. In a passage leading to one of the cellars she came upon the children flushed with excitement, and all crying out together“ Oh, aunty, we have just seen mamma; and she put he hands if she didn't wish us to go near her; she beckoned us to go back again; so we came.” “Where did you see her ?” In the dark room at the end of this passage.' The aunt went to the kitchen, lighted a candle, and told the children to lead her to the

Arrived at it, she bid them tell her whereabouts in it they had seen their mamma, and they pointed out the exact spot. To this the aunt proceeded, candle in hand and cautiously, and to her horror discovered at the spot which the children had indicated, and from which the mother's spirit had warned them, a deep unguarded well, into which they must all have fallen, had they gone on with their frolic search.

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“I think this is one of the prettiest spirit stories I ever heard, and I can vouch for its truth. Spiritualists of any experience or thoughtfulness can comprehend how the spirit of the mother, stimulated by strong love and fond anxiety, might have the power of manifestation without the aid of a living fleshly medium; and they gather comfort from the certainty that loving footsteps are ever side by side with ours, and in circumstances of peril or trial, may give us palpable and visible evidence that their affection has not passed away with their chemical bodies.”


Captain Hungerford told me a story relating to the father of Dr. John Grant, of Calcutta. The said father was a Highlander of the old school, and, returning one day much fatigued from visiting his haymakers, he sat down under the shadow of an old tower and fell asleep. He dreamed that he saw an old friend who had long been dead, and who held out his hand to him. Knowing that his friend had been dead some years, the old gentleman felt reluctant to take bis hand, upon which he said, "If you ever hail any friendship for me, I entreat you to take my hand.' Mr. Grant gave his hand, which was firmly seized, and he felt himself violently pulled up from his reclining position and dragged forward. He awoke with the shock, found himself on his feet a few paces from the tower, which'immediately fell with a crash, and must have buried him in its ruins had he been still sleeping.—Six Years in India. By Mrs. Colin MACKENZIE, pp. 182–3.

THE ROPE-UNTYING TRICK. Everybody knows that the rope-untying trick was the speciality of the Davenport Brothers, but everybody may not know that it was done infinitely better by the Indians of the Upper Missouri, long before either Jackson Hartz or the Davenports were born. A friend of ours, now residing in Alton who spent many years of his early life as an Indian trader in the Yellow Stone Region, informs us that the Assiniboin tribe were remarkably skilful at this “spiritual manifestation.” He has frequently seen their chief " medicine man" allow himself to be stripped to his breech clout, tied at every joint, from toes to neck with buffalo thongs, then rolled in a blanket and tied again, then rolled in a buffalo robe and tied the third time, until he was apparently as helpless as a log. In this condition the “red-skinned medium ” was placed in a small tent sur

rounded by a ring of spectators, and an Indian drum, Aute, and a gourd of water laid by his side. Within three minutes the drum and flute would be heard, and at the end of five “ Mr. Lo” walked out untrammelled. And the inen who tied him were whites, who had bet heavily against the performance of the feat.-St. Louis Republican.

To the Editor of the Spiritual Magazine."

15, Ashley Place, Victoria Street, S.W. “SIR, --I state facts without explanation or comment.

“On the 27th December, I was sitting with nine other persons in my drawing-room. Mr. D. D. Home left the table, went to a bright fire, took thence a lump of “living coal,” brought it red to the table, and placed it on my head: not a hair was singed, nor did I sustain any injury; the coal remained on my head about a minute. Mr. Home then took it and placed it in Mrs. Hall's hand without injury to her, and he afterwards placed it in the hands of two of our guests. The gas light and two candles were burning in the room. I add that the nine other persons present would depose to these facts. Your obedient Servant,

S. C. HALL. [At the Conference at Lawson's Rooms, January 14th, Mr. H. D. Jencken, who was present on this occasion, publicly stated the facts here given by Mr. Hall; and added several instances of the same kind which he had witnessed. The Fire Test, he said, had now been seen recently at different times by more than fifty persons in the Metropolis and its neighbourhood.-EDITOR.]

A NEW ECSTATIC. The Impartial de Soignies devotes five columns to a description of a new ecstatic, named Louise Lateau. It appears from the statement of the Belgian journal that for some months past this young girl presents every Friday the phenomena which are called the stigmata of the Passion. She has on her hands, feet, and over the heart sanguineous blisters which exude abundantly. The ordinary functions of life are suspended. The eyes open, and turned obliquely towards heaven, appear to be attentively fixed on some object. The pupils are dilated, the face is pale, the mouth partially opened, and the features express a sentiment of admiration, mingled with a sweet sorrow. At times the object she seems to contemplate produces a painful starting. When not in ecstacy, she is in catalepsy. At three o'clock she starts up all



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