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life-mark, not as she is, but as she was when on earth.” Mr. Home then accurately described the personal appearance of the spirit when on earth. So marked and clear were the traits he delineated that no doubt as to identity remained in the minds of those present. He said a child which had passed away in early infancy was standing next to L—S-, and that the spirit of L-S was much pleased, and anxious to communicate with Mrs.


whom she had loved on earth; and to prove her identity recalled a conversation that had taken place years ago between the two friends. He then said that

LS — wished to say that since passing away her views had much changed-that she had first to unlearn in order to learn. The spirit then impressed Mr. Home to remind Mrs. of a conversation Mrs.

had recently held with her husband, and repeated part of the conversation that had taken place. I must mention that Mr. Home was a perfect stranger to the deceased person, whose name he had never even heard of. We have here what' borders

very narrowly upon a proof of the actual presence of the spirit of a departed friend, for we have name, description of person, marked incidents in past life, all given, sufficient to establish an identity in any court of law; but possibly not proof enough to dispel the doubt of a sceptic.

Spirits, visions, spirit appearances, are not unfamiliar to me since I have followed the inquiry into spiritual phenomena, and what has added to my deep interest in this subject is the conviction that the departed do re-visit earth in obedience to a great law we at present only guess at-in obedience to a great physical law which permits this; and in obedience to a great dispensation, as William Howitt calls it—a dispensation so much needed in these materialistic days to make men think and bestir themselves-do what William Howitt has done, with his large brain and good honest heart, speak out and tell the truth at all cost—at any hazard, even at the risk of being derided.

December, 1867. Since writing the above I have been present at four séances, at which Mr. D. D. Home was elongated and shortened, and as this phenomenon is so strange and incomprehensible to me, I have on all these occasions used my utmost endeavour to make certain of the fact. I will, as my space is very limited, single out two of these manifestations; as in these instances I had the amplest opportunity of examining Mr. Home, and measuring the actual elongation and shortening.

On the first of the evenings Lord was seated next to

Mr. Home, who had passed into a trance state, in which after uttering a most beautiful and solemn prayer, he alluded to the protecting spirits whose mission is to act as guardian angels to men. The one who is to protect you,” addressing Lord " is as tall as this." And upon saying this Mr. Home grew taller and taller; as I stood next to him (my height is 6 feet) I hardly reached up to his shoulder, and in the glass opposite he appeared a full head taller than myself. The extension appeared to take place from the waist, and the clothing separated 8 to 10 inches. Walking to and fro, Mr. Home specially called our attention to the fact of his feet being firmly planted on the ground. He then grew shorter and shorter, until he only reached my shoulder, his waistcoat overlapping to his hip. Other and equally remarkable manifestations occurred that evening; six spirit-hands were made visible; beautiful discs of light floated about the room and our semi-grand was raised bodily two feet into the air,—but I must refrain from continuing my narrative, and give an account of the last evening that the elongation occurred. After witnessing a series of most interesting manifestations, shadow-forms appearing on the walls of the room-then spirit-hands touching several of those present, and voices, uttering" Holy, holy, holy,” Mr. Home fell off into the trance state which I have so often noticed precedes the more remarkable manifestations. Whilst in this state he said, “Daniel has elongated six times, he will be elongated thirty times during his life;" and encouraging every mode of testing the truth of this marvellous phenomenon made me hold his feet, whilst the Hon. Mr. placed his hands on his head and shoulders. The elongation was repeated three times--twice whilst he was standing

the extension measured on the wall by the Hon. Mr. shewed 8 inches; the extension at the waist, as measured by Mr. was 6 inches, and the third time the elongation occurred Mr. Home was seated next to Mrs. who, placing her hand on his head—and her feet on his feet—had the utmost difficulty in keeping her position, as Mr. Home's body grew higher and higher; the extreme extension reached being 6 inches.

Later in the night spirit-forms walked about the room. Indeed I could fill page after page with my narrative of the manifestations that occurred; but must desist: possibly I may address you on some future occasion.


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By T. s.

THE German people are pre-eminent for geist, and German writers are famous for scholarship and metaphysical philosophy. Much given to abstraction, to the analysis of the human faculties and emotions, to subtle, patient thought, they have generally on matters pertaining to religion put aside all authority, and have fallen back on the Pure Reason as their only and all-sufficient guide. Whither this has led, and is leading them, we propose to shew. It is an important experiment, not for themselves alone, but for us all that they are making; and they are eminently fitted to conduct it. The experiment is not over, but it has proceeded for a sufficient length of time to enable a survey to be taken of the course it has pursued, and of its present condition and results. This has recently been done by a contemporary The Chronicle, in an able and impartial spirit, not as far as we can see for any theological or party purpose, but as a matter of literary history and criticism. It has for us, however, a higher and more serious aspect than this; it is not a mere question of literary, but rather of the highest human interest. What then, we ask, has been the result of the course of recent thought and speculation on the Soul, its nature, and its destiny, among the perhaps most thoughtful and metaphysical of European people ? The answer is a melancholy one. The classic heathenism of old Greece was in relation to spiritual themes, light and order when compared

with the darkness and chaos into which the philosophic mind of Germany is fast sinking. It furnishes indeed a most conclusive argument for the absolute need of the demonstrations of the reality of a spiritual world of man, which at this day are so abundant. When the evidence of spiritual and divine revelation in the past is inadequate to the demands of the modern mind, and Pure Reason drifts with the winds and tides of speculation on an unknown sea, -and philosophy has no certain word to utter; the time surely had come that the spirit-world should assert itself, and present those evidences for which the soul hungered, but which by its own unaided power alone it could not attain.

While philosophy has prosecuted its futile quest, and thoughtful men have spent laborious lives, pacing with weary feet and blinded eyes the sandy desert of metaphysics, lured onward by

the mirage of some illusive hope, the object of their searchthe evidence and proof of man's continuous life beyond the bourne of mortality-lay all around them within reach, requiring only that they should open their eyes to see, and their minds to receive, it. The problem on which they and those who preceded them in the same path have exercised their powers to so little purpose, has been solved:—not by dialectic skill—but by facts—plain, palpable facts;- by demonstrations of spirit-presence, power and intelligence;—by manifestation and communion in ways as various as were the needs of men ;-present, living, multitudinous, ubiquitous manifestations, challenging the world's attention, making successful denial impossible, and all explanation futile save the admission of their substantial reality and spiritual origin.

America existed before Columbus, but as the knowledge of it was not brought home to the consciousness of Europe, its existence was a matter of hypothesis and debate; but now that ships are constantly sailing thither and returning laden with its merchandise, who would think of resorting to the arguments urged by Columbus upon the Council of Salamanca ? Geographers of the pre-Columbian epoch would be an anachronism. And now that communication is open with the spirit-world and a constant commerce with it is carried on, what need have we of the old dry and dreary method which leads—nowhere ? Why lay the foundations of your thought-castles in the air when they may rest on the firm-set earth ? Why go lumbering along the miry road of metaphysics, ever and anon sticking in the mud, when the railway is at your door?

Not that I would disparage metaphysical studies; they are an aid to self-knowledge; they deal with noble themes which discipline and worthily exercise the mind, carrying it beyond the range of mere sensuous perception ; but as applied to the question of the Soul and its future, all that metaphysics can do for us is to raise a presumption—a probability of the hereafter, to encourage a hope, which will be strong and fervent, or the reverse, according to individual character and temperament, and the congruity or otherwise of this belief with the general scheme of thought the mind may entertain. Combined with religious principle it may become a faith-a moral assurance; but even at the best it falls far short of that certainty which the soul demands, and which direct and immediate evidence, such as Spiritualism so abundantly furnishes, can alone fully supply.

Whatever force there may be in the argument from metaphysics for the soul's immortality is unaffected by Spiritualism, save in the way of confirmation to its conclusion. It converts what before was but probability into certitude; it supplies the missing link in its chain of reasoning; it makes good that embarassing defect in the evidence which has perplexed so many, leading them to question or reject the belief in immortality as not adequately sustained. Let then the metaphysician marshal all his forces, and do what service he may in the cause of this great truth;

I would only say in the language of an elder Spiritualist" Yet shew I you a more excellent way;". That it is so is proved by the most satisfactory of all tests—that of its fruit. What a dreary history is this of the last half century of German metaphysics as shewn in the accompanying sketch! Meanwhile, during the last twenty years, Spiritualism has pursued its march of conquest till now millions own its beneficent sway, and thank God for its peaceful victories. As a means then by which to judge of the comparative value of the two methods—that of metaphysics, and that of Spiritualism, the following sketch is most instructive; especially when viewed in conjunction with the results which' Spiritualism has already achieved under many discouragements and in the teeth of the most formidable opposition.

“The philosophers of Germany, and especially those of Hegel's school after the death of their master, occupied themselves chiefly with three problems, which led to their division into right, left, and centre. These problems were—the question of the personality or impersonality of God; Christology; and the immortality of the soul. Upon the question of immortality, Hegel avoided any definite expression of opinion; but if we compare the phrase in a letter to a friend who had lost a child (Werke, xvii. 633), and similar ones elsewhere, with the whole spirit of his system, which recognised in the life of the Universe only the incessant process of God's self-development, and in the lives of individuals only evanescent stages and phases of that process, we can scarcely entertain a doubt that he denied the individual prolongation of the existence of the soul. In the year 1831, Ludwig Feuerbach published anonymously his Gedanken über Tod und Unsterblichkeit, in which he deduced the cessation of human personality at death from metaphysical, psychological, and ethical grounds; and concluded by making merry over the doctrine of immortality in rude and cynical doggrel. He was soon afterwards followed by Friedrich Richter, who, in two consecutive works, pointed out that the principles of Hegel's doctrine did not tolerate any consideration of this "ambitious craving of egoism," as he denominated the hope of immortality. Strauss, in the second volume of his Glaubenslehre (pp. 6777, ff.) and Michelet struck the same note. It became clear that Hegel did not understand immortality to be a state of personal existence after death. In his notion, the mind which in this world could raise itself to communion with

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