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spiritology of the ancients, and that he himself believed in the world of spirits. “Let the savan,” he says, “ reject the doctrine of spiritual appearances as one of the grand errors of the past ages, but the profound inquirer of to-day is compelled to believe this by a serious examination of facts” (Journal du Magnetism, 1852, 1st series.) Dupotet asserts the truth of all the powers assumed by antiquity and by the church, by all religions, indeed, such as working miracles and healing the sick. “When,” he says, “ lightning, or other powerful agents of nature, produce formidable effects, nobody is astonished; but let an unknown element startle us, let this element appear to obey thought, then reason rejects it, and, nevertheless, it is a truth; for we have seen and felt the effects of this terrible power.” Terrible, however, only when nature is not understood as Spiritualism has revealed it.“ If" adds Dupotet," the knowledge of ancient magic is lost, the facts remain on which to reconstruct it." He exclaims—“No more doubt, no more uncertainty, magic is rediscovered.” He then gives a number of phenomena produced of a most extraordinary kind, and laughs at those brave champions of science who, far from danger, talk with a loud and firm tone, reason on just what they themselves know, and pay no regard to the practical knowledge of others; who, in fact, hug their doubts, as we, with more reason, hug our faith. These avowals were made in 1840, long before the American phenomena or those of Vienna were heard of. But as Spiritualism began to shew itself as a distinct faith, the majority of Magnetists took the alarm. They who, like Messieurs Bertrand, D'Hunin, Puységur, and Seguin, had stood on the very threshold of Spiritualism, began to step back a step or two, and to shroud themselves in mystery, and to shake their heads at the prospect of awful consequences in pushing further on such a path. “The magnetic forces cannot be explained,” said Puységur, “We have no organs," said M. Morin, "for discovering spiritual beings." « l'he real causes of apparitions, of objects displaced, of suspensions, and of a great portion of the marvellous," said D'Hunin and Bertrand, " is inscrutable." Seguin, who thought that magnetism would revolutionize the whole of science—starts, and stands still—he finds himself on the brink of a precipice. Inaccessible to danger, however, M. Seguin would wish to pursue his researches, but wisdom commands him to stop on the edge of an abyss, which no man, he affirms, can ever pass with impunity.

What is the precipice which M. Seguin' and his fellowMagnetists see at their feet? Simply, the precipice of Spiritualism. The spiritual world opens before them when they desire only to deal with this. In the words of Baron Dupotet—"There is an agent in space, whence we ourselves, our inspiration and our

intelligence proceed, and that agent is the spiritual world which surrounds us." A step further, and the Magnetists were aware that they must cut the cable which held them to the rest of the scientific world, and float away into the ocean of spiritual causation. They must consent to forfeit the name of philosophers, and to suffer that of fanatics in the mouths of the material savans. There was a danger of their science merging into Theology and Religion. They were not prepared for this mighty leap, and there was no alternative but to shut their eyes and retreat into the regions of the material. The ostriches of modern science-they strive to thrust their heads into the firsti bank, and hope that the world of discovery will cease to revolve with them. It cannot be. We have arrived at the threshold of the world of causes, and the eternal procession of the Divine plans will force us into it. The apparitions which the Magnetists have seen will come again and again, for they are at our doors, and about our very chairs and beds. The telegraphic cable is laid between the two worlds, and there will be found those at each end who will continue to send messages to and fro. The Magnetists thus startled by unlooked-for sights, will have more and more of them. The very elements of their science are the elements which connect men and the angels, and they cannot tamper long with them without the invisibles, on whom they inevitably operate, ever and anon, shouting to them“ What are you about there?They will have repeatedly to make the same confessions, late perhaps, but inevitable, of MM. Billot and Deleuze, that the truth is there and it must out. Amen.

Cahagnet should have been included amongst these Magnetists, but we propose to devote to him a more detailed notice.


WHO CARES ?” In a recent article in the Star, abounding in those misstatements of Spiritualism for which that journal stands pre-eminent, it advises scientific men to have nothing to do with inquiry into the manifestations. “ Science had much better let them alone." Such manifestations whatever they come from, may defy scientific inquiry," and "scientific men” who “look rather foolish when they get into such controversies," all admonished to “mind their own business, and trouble themselves not with Spiritualism. We hope Professor Tyndall, to whom this advice is specially tendered,

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will be duly grateful for it. Let science, if it will, acknowledge itself incompetent to explain the manifestations; but in that case, let us no more hear that “Spiritualism is disproved by science.” Science must either renounce the lofty pretensions so universally set up for her, or make good the claim, by fair, careful, patient observation and inquiry, pursued in the true scientific method. But even

suppose there is some hitherto unknown eccentric force, in nature or supernature," which produces these manifestations and messages, the Star asks—"What then?

We are inclined even to ask Who cares ?" This inquiry, we fear, is but too faithful a reflex of the popular mind, under the blind guides that lead it. Spiritualism, say our public instructors, is pure humbug; or if it be not legerdemain and ankle-snapping, it is mesmerism, or some hitherto unknown eccentric force;" or if not a new force, it is the old force-the devil; or—"who cares?". This last is the latest phase of modern sadduceism? Do the spirit "come to tell us anything worth knowing? That is, will Spiritualism pay? Will it put money in our purses? Will it add to our respectability? Will it tell us what consols will be? or who will be the winner of the Derby? Will it give us à new force that we can put in harness and set to work for us? If it can do none of these things who cares ?” It has solved the problem which has divided and perplexed the thinkers of all ages—it has demonstrated the future life and the existence of a spirit-world; but " who cares?" It has banished the darkness of unbelief from the minds of millions, and established in its place a conviction of the certainty of the fundamental truths of religion; but “who cares ?” It has done what neither science nor sermons had been able to effect in stemming that dark tide of materialism which had swept over the continents of Europe and America ; but who cares?" It has established a telegraph and opened up communications between the visible and the invisible worlds; but—“who cares ?” It has thrown light on the facts of history and of Scripture, and of the laws which govern the relations of mind and matter; but66 who cares?"

? It has given us clearer and brighter views of Divine Providence, of the purposes of human life, of our destiny in the great hereafter, and of the character of that spirit-world of which were are the citizens; but" who cares?" It has brought hope, strength and consolation to bereaved and sorrowing hearts all the world over; but—" who cares?” Truly there are Scribes and Sadducees in England as there were in Judea who would not “be persuaded though one rose from the dead.” Should such a manifestation occur they would soon persuade themselves it was only an “optical delusion," or at

most "some hitherto unknown eccentric force in nature or supernature." And unless it would tell them “ something worth knowing," they would only ask concerning it—" who cares?"


In a recent number of the Banner of Light is a letter by Mrs. Emma Hardinge, relating some particulars as to Spiritualism in London, one paragraph is as follows:-“I presume your readers may have seen in some of the English periodicals accounts of Mr. D. D. Home's last exhibition of phenomenal power, which consists in the extraordinary fact of his body being elongated. He appears during the process to be in his normal state, laughs and jokes over it, invites witnesses to place their hands on his feet to note that they are flat on the ground, and that the motion is in no way influenced by any muscular action of his own. The process appears to go on chiefly in the trunk between the ribs, and extends the body until his head rises up against the wall by measurement from five to eight inches. The phenomenon takes place in brilliantly lighted rooms, and conveys the most undefinable and strange aspect to the elongated medium. I have seen this remarkable phenomenal act three times, and on the last occasion it was succeeded by Mr. Home's being shortened, and without the least appearance of any voluntary contraction of the joints or motion from himself. I observed him actually and I may say fairly shortened, until he appeared to be a stumpy little man of about five feet high.”

DAYBREAK.' The first rays of Daybreak have reached us, and, no doubt, ere this, have penetrated into many a welcome home. It is a small, unpretending sheet—" a journal of facts and thoughts in relation to spirit-communion,” specially suitable for extensive circulation among working-class people, and inquirers generally, and for distribution at public meetings where Spiritualism is the topic. The main object of the publication is thus stated :

We, of course, set out chiefly to commend to the earnest attention of all the facts of "spirit-communion. We hold that such communion is both possible and lawful,-Day, that it may, with due care, become most helpful and beneficial. We hold that the evidence of this is both varied and abundant, and that any one who is really in earnest, as a lowly seeker after truth, may easily become acquainted with the facts on which we rely. We shall, therefore, prefer rather to furnish aids to enquirers than to provide evidence to supersede enquiry. Our work is to investigate the laws that govern or regulate communion between the material and the spiritual worlds, to point to promising fields where honest N.S.-JII.


investigators may reap results, and, generally, to encourage seekers in this vast and wonderful science now once more presenting itself to the minds, and appealing to the hearts of earnest men.

The editor invites the hearty co-operation of all who sympathise with this purpose, and says, “But we particularly invite all to send us questions, which, to the best of our ability, we will answer.” We are informed that the secretary of a Spiritualist society in this country has received during the past year 1,800 letters of inquiry concerning Spiritualism,-a sign that the subject is quietly but steadily arresting publíc attention. If Mr. Hopps's invitation meets with a like liberal response, he will soon have his hands and his paper full, and Daybreak will be a Spiritual“ Notes and Queries.


A relative of mine was returning, some 50 years since, from the Cape of Good Hope, with a little girl about six years of age. Early one morning, when at sea, this child cried violently, and stated she had seen her mother, whom she had left at the Cape in good health. The child was pacified with difficulty, and a note was taken of the hour when the vision was supposed to have been seen. Bubsequently, it appeared that the child's mother had died about the same time.

The late Captain Mott, R.N., knew a sailor, who, when on the night watch, would see sights and hear noises in the rigging, and the sea, which kept him in a perpetual state of alarm. One day he stated that the devil, whom he knew by his horns and cloven feet, stood by the side of his hammock the preceding night, and stated he had only three days to live. He repeated this statement, having had a second warning. On the morning of the fatal day he went with others to the topmast, to perform some duty amongst the rigging; he bade his messmates farewell, stating he had received a third warning from Satan, and he should be dead before night. He went aloft with the foreboding of evil on his mind, and in less than five minutes he lost his hold, fell upon the deck and was killed immediately.


Since the time when Mrs. Gamp divulged certain important secrets to Mrs. Harris, nothing so mysterious has been told to the public, than what appeared in the Scientific Review for June in the shape of a letter from JEAN BAPTISTE MANNET, Bachelier de Lettres, &c., and which the editor has published

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