1525. When a person comes here and sees the rooms, and finds them open
all day for the children to run in and out of, and for visitors to
examine, and sees there are no juggler’s tools about, and no place to
keep them; the mediums and all engaged are of that artless stamp, and
in their whole appearance, bearing, and conduct, so marked with honesty
and sincerity of purpose, that the idea of their being imposters, or
of their psychologizing their auditors, is simply ridiculous. That
the music is not imaginary, is proved in another way, if further
proof is necessary; it can be heard as well outside as inside of the
houses, and is frequently heard by the neighbours for miles around.
There is no question about the manifestations, and about their having
all that superhuman or unaccountable character that the most sanguine
writers have given them. They rather seem to be over-cautious about
exaggerating any thing, and consequently fall far short of conveying
an adequate idea of the phenomena. Therefore, all we have to do is to
account for these existing facts, for the facts cannot be controverted.
The intelligence displayed is sometimes of a high order, and they
always claim to be spirits of men or women who have left the earthly
form, and passed to that undiscovered country from whose bourne it has
been said no travellers return. But of this every one can judge for
themselves, though it is difficult to imagine what they can be, if they
are not spirits. JOHN GAGE.
_An Evening at Koon’s Spirit Room. By Charles Partridge, Esq., New
York._
1526. Sunday evening, 27th May last, I walked some three miles through
a wood over a very poor road, in the direction of what is called
the spirit rooms of Jonathan Koons. I noticed at the foot of a hill
several carriages by the roadside, and horses tied to the fence and
trees; and on reaching the place, I observed from thirty to fifty men
sitting on stones, logs, and fences around a dilapidated log-cabin.
The men looked respectable, and their deportment and conversation
bore the impress of a religious meeting. I inquired who lived there,
and was informed that Jonathan Koons lived in that house, (pointing
to the cabin,) and _that_ (pointing to a small one near by) is the
spirits’ room. I inquired what spirits lived there, and was told that
it was the room where people go in to talk with their spirit friends
who have gone out of their earthly tabernacle. On inquiry as to what
this gathering was for, I was informed that these people had come to
talk with their spirit friends and to witness spirit manifestations.
I was informed that I might go in—that everybody was free to enter
and examine the room, and to attend the circle. I selected a good
“soft” stone, and sat me down, a perfect stranger, with the other
disciples. I scrutinized the people closely, and listened to their
conversation without joining in it. I overheard one say that Mr. Koons
was in his house. In the course of half an hour a man came out, whom
several persons addressed as Mr. Koons; he glanced his eyes over the
congregation; presently, two men drove up, who, as I subsequently
learned, came from Amesville, some ten miles distant; they were entire
strangers to me and I to them; they looked around, spoke with some
persons, and then with Mr. Koons, asking whom he had there, &c., and
finally asked him who I was, pointing me out to Mr. Koons. Mr. Koons
observed that he had not learned my name, that I had just come; but
he was impressed by spirits to say, “His name is Charles Partridge,
of New York.” Soon after, one of these men approached me, and asked
if I was Mr. Partridge, from New York. I answered in the affirmative.
“Charles Partridge?” “Yes.” “Well,” said he, “the spirits told Mr.
Koons who you were.” I had not overheard their conversation, but such
was the result of one of my tests as to the spirit origin of these
manifestations.
1527. Mr. Koons and one of his children (a medium) went into the
spirit room alone, as is their custom before forming the public
circle, to receive such instruction from the presiding spirit (King)
as he might wish to communicate. There are often more persons present
desiring to obtain admittance than the room will hold. In such cases
the spirit directs Mr. Koons to especially invite those in who have
come the longest distance, and such as cannot remain there for another
opportunity, usually calling the names of the parties, and leaving out
the neighbours and those who can make it convenient to be present on
subsequent occasions. At one of these preliminary interviews, I was
invited in by Mr. Koons. Immediately on closing the doors, the spirit
took up the trumpet, (described in my last communication,) and spoke
through it audibly and distinctly, saying, “Good evening, friends!”
to which we responded in like manner. The spirit then addressed me by
name, and observed, in substance, that although they were strangers
to me, I was not a stranger to them: they had been cognizant of my
thoughts, desires, and efforts in behalf of Spiritualism from the
time my attention was first called to the subject. They spoke in very
flattering terms of myself and others, who had been bold to testify to
the spiritual manifestations witnessed in the early times, and during
the severer trials and opposition. They had watched the TELEGRAPH with
anxious solicitude, and with eminent satisfaction. They closed in a
fervent benediction and consecration to further and greater good and
uses. After which this spirit (King) said to Mr. Koons, that they could
not hold a public circle that evening, as he was elsewhere engaged.
Mr. Koons expressed much regret at this announcement, and said he felt
much embarrassed and mortified, because several persons were there
who had come a long way; some from New York, Pennsylvania, Virginia,
Canada, and other distant places. The spirit said he was sorry, but
he had engaged to attend a circle elsewhere, (naming the place a long
distance away,) and he must be there in fifteen minutes. Mr. Koons
would not be satisfied with any excuses, but insisted that he (King)
had agreed to preside over his circle, and meet the company who came
there; and rather than be made the instrument of apology to others for
the disappointment in the performances, he would abandon it altogether,
etc. King said, “Wait a few moments, and I will go and see if
arrangements can be made.” He thereupon laid down the trumpet, and to
all appearances left us, and we could get no further replies for four
or five minutes, when the trumpet was again taken up, and King spoke
through it, saying he had arranged the matter by deputizing a portion
of his band to fill his engagement, and they would therefore hold a
circle in that place, commencing the performance in fifteen minutes,
but perhaps they would not be able to make so good music, or have the
full complement of the manifestations. Thus ended this preliminary
interview, which sufficiently indicates the character of all similar
ones.
1528. I attended three public circles in the spirit house of Mr. Koons,
and three in the spirit house of Mr. John Tippie; they are situated
about three miles apart; the rooms and manifestations are very similar,
although the electrical tables, so called, differ somewhat in their
construction; the presiding spirits are of the same name, King; they
claim to be father and son. These rooms will seat about twenty-five
or thirty persons each, and are usually full. Many times, while I was
there, more persons desired to go in than the house would hold, and
some of them had to remain outside. They could hear the music and
the spirits’ conversation just as well, and they only had to forego
being touched by spirits and seeing them. The music is heard, under
favourable circumstances, at the distance of one mile, or as far as
any band of martial music can be heard. After the circle is formed,
the door and windows are shut, the light is usually extinguished, and
almost instantaneously, a tremendous blow by the large drumstick is
struck on the table, when immediately the bass and tenor drums are
beaten rapidly, like calling the roll on the muster-field, waking a
thousand echoes. The rapid and tremulous blows on these drums are
really frightful to many persons. This beating of the drums is
continued five minutes or more, and when ended, King usually takes up
the trumpet and salutes us with “Good evening, friends,” or something
like it, and often asks what particular manifestations are desired.
If none are specially asked for, King often asks Mr. Koons to play on
the violin, the spirit band playing at the same time on the drums,
triangle, tamborine, harp, accordeon, harmonica, etc. etc.; upon these
the spirits perform scientifically, in very quick and perfect time.
They commence upon each instrument at one instant, and in full blast,
and stop suddenly after sounding the full note, showing that they have
some more perfect method than we have of notifying each performer of
the instant to start and stop. After the introductory piece on the
instruments, the spirits often sing. I heard them sing. The spirits
spoke to us, requesting us to remain perfectly silent. Presently, we
heard human voices singing, apparently in the distance, so as to be
scarcely distinguishable; the sounds gradually increased, each part
relatively, until it appeared as if a full choir of human voices were
in our small room, singing most exquisitely. I think I never heard such
perfect harmony; each part was performed with strict attention to its
relative degree of sound or force. There was none of that flopping,
floundering, ranting, and shrieking which constitutes the staple of
what is latterly called music; _harmony_, rather than _noise_, seemed
to constitute the spirits’ song. So captivating was it, that the
heartstrings seemed to relax or to increase their tension, to accord
with the heavenly harmony. It seems to me that no person could sit
in that sanctuary without feeling the song of “Glory to God in the
highest, peace on earth, and good-will to man,” spontaneously rising
in the bosom, and finding expression on the lip. I don’t know that the
spirits attempted to utter words with their song; if they did, they
succeeded in this particular no better than modern singers. But it was
hardly necessary for the spirits to articulate, for every strain and
modulation seemed pregnant with holy sentiments, and language could
scarcely signify more. After this vocal performance, several pieces of
quick music were performed by the spirits on the several instruments.
They play faster than mortals usually do, and in most perfect time
throughout. If any instrument gets out of chord, they tune it; they
tuned the violin in my presence, and did it rapidly and skilfully.
1529. Spirits reconstruct their physical bodies, or portions of them,
from similar elements, apparently, as those which constitute our mortal
bodies. Spirits’ hands and arms were reorganized in our presence, on
several of these occasions; and that we might see the more distinctly,
they sometimes wet their hands with a weak solution of phosphorus,
(which Mr. Koons prepared some time previous by their request,) which
emits a light, so that their hands can be almost as distinctly seen in
a dark room as they could be if the room were light. At one of these
circles which I attended, there were three hands which had been covered
with this solution of phosphorus, and we all saw them passing swiftly
around the room, over our heads, carrying the instruments, and playing
upon the violin, accordeon, triangle, harmonica, and tamborine, and
all keeping perfect time. These instruments were moved so swiftly and
near the faces of the audience,—our own among them,—that we felt the
cool atmospheric current as distinctly as we do that produced by a
fan. Several of the company in different parts of the room remarked
that they not only felt this disturbance of the air, but heard it,
and distinctly saw the hand and instrument pass close to their faces.
Several of us requested the spirits to place these instruments in our
hands, or touch us on our heads or other parts of our bodies; and in
most cases it was instantly done. I held up my hands, and requested the
spirits to beat time with the tamborine on my hands. They did so, and
gave me more than I asked for, by striking my knees, hands, and head
in a similar manner. I have seen the tamborine players in the minstrel
bands of New York; I have seen the best performers in the country; but
they cannot perform equal to these spirits. The perfect time and the
rapidity with which they beat are truly surprising.
1530. Spirit hands with phosphorus upon them passed around the room,
opening and shutting, and exhibiting them in various ways and positions
which no mortal hand could assume or occupy—demonstrating them to
be veritable spirit hands, physically organized. The phosphorescent
illumination from these hands was so distinct, that it occurred to
me I could see to read by it; and I took a pamphlet from my pocket,
and asked the spirit to place the hand over it, that I might see if I
could read by the light. The spirit did so, when I at once perceived
that I held the pamphlet wrong end up. I turned it, and could read.
The members of the circle remarked that they could see very plainly
my hands, face, and the pamphlet I held, and as distinctly could see
the spirit’s hand and a portion of the arm. I then put out my hands,
and asked the spirits to shake hands with me; they did so almost
instantly. I then asked them to let me examine their hands, and they
placed them in mine, and I looked at them and felt them until I was
entirely satisfied. Others asked the same favour, and it was readily
granted them. These spirit hands appeared to be reorganized from the
same elements that our hands are; and, except that they had a kind of
tremulous motion, and some of them being cold and death-like, we could
not by our senses distinguish them from hands of persons living in the
form.
1531. This spirit hand took a pen, and we all distinctly saw it write
on paper which was lying on the table; the writing was executed much
more rapidly than I ever saw mortal hand perform; the paper was then
handed to me by the spirit, and I still retain it in my possession. At
the close of the session the spirit of King, as is his custom, took up
the trumpet and gave us a short lecture through it—speaking audibly
and distinctly, presenting the benefits to be derived, both in time
and eternity, from intercourse with spirits, and exhorting us to be
discreet and bold in speech, diligent in our investigations, faithful
to the responsibilities which these privileges impose, charitable
toward those who are in ignorance and error, tempering our zeal with
wisdom; and finally closing with a benediction.
1532. I am aware that these facts so much transcend the ordinary
experience of mortals, that few persons can accept them as true on any
amount of human testimony. I obtained the addresses of the following
named persons, and hope they will excuse me for the liberty I take
in referring to them in this connection, for the confirmation of
my statements. They were present at some or all the circles which
I attended, when these manifestations occurred: R. I. Butterfield,
Cleveland, Ohio; William D. Young, Covington, Ind.; George and David
Brier, Rainsville, Ind.; David Edger and daughter, Mercer co., Pa.; S.
Van Sickle, Delaware, O.; S. T. Dean, Andrew Ogg, and Geo. Walker and
son, Amesville, O.; Azel Johnson, Millfield, O.; W. S. Watkins, New
York; Thomas Morris and wife, Dover, O.; Dr. Geo. Carpenter, Athens,
O.; Thomas White, Mount Pleasant, O. Many other persons were present,
whose names I did not learn. CHARLES PARTRIDGE.
_Experience of the Hon. N. P. Tallmadge._
1533. The following communication from Governor Tallmadge to Mrs.
Sarah H. Whitman, of Providence, R. I., has been in print for some
time, and came out early, when Spiritualism had made too little
impression to be duly appreciated. I for one, at the period of its
first publication, could not realize it. But the public are now better
prepared, and it may be repeated with advantage. Besides, this work
is made for the uninformed and incredulous, rather than for those who
have been heretofore converted, and who are familiar with the earliest
manifestations.
BALTIMORE, _Tuesday, April 12, 1853_.
1534. _Dear Madam_: I seize a few leisure moments, while detained here
a short time on business, to give you a more extended account of the
“Physical Manifestations” to which I alluded in a former letter. In
this account, I shall confine myself to those which purport to come
from the spirit of John C. Calhoun.
1535. I have received numerous communications from him, from the
commencement of my investigation of this subject down to the present
time. Those communications have been received through rapping
mediums, writing mediums, and speaking mediums. They are of the most
extraordinary character. In style and sentiment, they would do honour
to him in his best days on earth.
1536. After the arrival of the Misses Fox in Washington City, in
February last, I called on them by appointment, and, at once, received
a communication from Calhoun. I then wrote down and propounded
_mentally_ the following question:
1537. “Can you _do_ any thing (meaning physical manifestations) to
confirm me in the truth of these revelations, and to remove from my
mind the least shadow of unbelief?” To which I received the following
answer:
1538. “I will give you a communication on Monday, at half-past seven
o’clock. Do not fail to be here. I will then give you an explanation.
“JOHN C. CALHOUN.”
1539. It is proper here to remark, that all the communications referred
to in this letter, were made by Calhoun after a call for the alphabet,
and were rapped out, letter by letter, and taken down by me in the
usual way. They were made in the presence of the Misses Fox and their
mother. I called on Monday at the hour appointed, and received the
following communication:
1540. “My friend, the question is often put to you, ‘What good can
result from these manifestations?’ I will answer it. It is to draw
mankind together in harmony, and convince skeptics of the immortality
of the soul. JOHN C. CALHOUN.”
1541. This reminds me that, in 1850, at Bridgeport, in the presence of
other mediums, among many questions put and answers received, were the
following, the answer purporting to come from W. E. Channing:
1542. _Q._ What do spirits propose to accomplish by these new
manifestations? _A._ To unite mankind, and to convince skeptical minds
of the immortality of the soul.
1543. The coincidence in sentiment of the answer of J. C. Calhoun
and W. E. Channing, in regard to the object of these manifestations,
is remarkable, and worthy of particular notice. The concurrence of
two such great minds, whether in or out of the body, on a subject so
engrossing, cannot fail to command the attention of every admirer of
exalted intellect and moral purity.
1544. During the above communication of Calhoun, the table moved
occasionally, perhaps a foot, first one way and then the other. After
the communication closed, we all moved back from the table, from two to
four feet, _so that no one touched the table_. Suddenly the table moved
from the position it occupied some three or four feet, rested a few
moments, and then moved back to its original position. Then it again
moved as far the other way, and returned to the place it started from.
One side of the table was then raised, and stood for a few moments at
an angle of about thirty-five degrees, and then again rested on the
floor as usual.
1545. The table was a large, heavy, round table, at which ten or a
dozen persons might be seated at dinner. _During all these movements
no person touched the table, nor was any one near it._ After seeing it
raised in the manner above mentioned, I had the curiosity to test its
weight by raising it myself. I accordingly took my seat by it, placed
my hands under the leaf, and exerted as much force as I was capable of
in that sitting posture, and could not raise it a particle from the
floor. I then stood up in the best possible position to exert the
greatest force, took hold of the leaf, and still could not raise it
with all the strength I could apply. I then requested the three ladies
to take hold around the table, and try altogether to lift it. We lifted
upon it until the leaf and top began to crack, and did not raise it
a particle. We then desisted, fearing we should break the table. I
then said, “Will the spirits permit me to raise the table?” I took
hold alone and raised it without difficulty. After this, the following
conversation ensued:
1546. _Q._ Can you raise the table entirely from the floor? _A._ Yes.
1547. _Q._ Will you raise me with it? _A._ Yes. Get me the square table.
1548. The square table was of cherry, with four legs—a large-sized
tea-table. It was brought out and substituted for the round one, the
leaves being raised. I took my seat on the centre; the three ladies sat
at the sides and end, their hands and arms resting upon it. This, of
course, added to the weight to be raised—namely, my own weight and the
weight of the table. Two legs of the table were then raised about six
inches from the floor, and then the other two were raised to a level of
the first, _so that the whole table was suspended in the air about six
inches above the floor_. While thus seated on it, I could feel a gentle
vibratory motion, as if floating in the atmosphere. After being thus
suspended in the air for a few moments, the table was gently let down
again to the floor!
1549. Some pretend to say, that these physical manifestations are made
by electricity! I should like to know by what laws of electricity
known to us, a table is at one time riveted, as it were, to the floor,
against all the force that could be exerted to raise it; and at another
time raised entirely from the floor, with more than two hundred pounds
weight upon it?
1550. At a subsequent meeting, Calhoun directed me to bring three bells
and a guitar. I brought them accordingly. The bells were of different
sizes—the largest like a small-sized dinner-bell. He directed a drawer
to be put under the square table. I put under a bureau-drawer, bottom
side up. He directed the bells to be placed on the drawer. The three
ladies and myself were seated at the table with our hands and arms
resting on it. The bells commenced ringing in a sort of chime. Numerous
raps were made, as if beating time to a march. The bells continued to
ring and to chime in with the beating of time. The time of the march
was slow and solemn. It was beautiful and perfect. The most fastidious
ear could not detect any discrepancy in it.
1551. The raps then ceased, and the bells rang violently for several
minutes. A bell was then pressed on my foot, my ankle, and my
knee. This was at different times repeated. Knocks were made _most
vehemently_ against the underside of the table, so that a large tin
candlestick was, by every blow, raised completely from the table by the
concussion.
1552. I afterward examined the underside of the table, (which, it will
be recollected, was of cherry,) and found _indentations_ in the wood,
made by the end of the handle of the bell, which was tipped with brass.
Could electricity make those violent knocks with the handle of the
bell, causing indentations and raising the candlestick from the table
at every blow? Or was it done by the same invisible power that riveted
the table to the floor and again raised it, with all the weight upon
it, entirely above the floor?
1553. Here the ringing of the bells ceased, and then I felt sensibly
and distinctly the impression of a hand on my foot, ankle, and knee.
These manifestations were several times repeated.
1554. I was then directed to put the guitar on the drawer. We were
all seated as before, with our hands and arms resting on the table.
The guitar was touched softly and gently, and gave forth sweet and
delicious sounds, like the accompaniment to a beautiful and exquisite
piece of music. It then played a sort of symphony, in much louder and
bolder tones. And, as it played, these harmonious sounds becoming soft,
and sweet, and low, began to recede, and grew fainter and fainter,
till they died away on the ear in the distance. Then they returned and
grew louder and nearer, till they were heard again in full and gushing
volume, as when they commenced. I am utterly incapable of giving any
adequate idea of the beauty and harmony of this music. I have heard the
guitar touched by the most delicate and scientific hands, and heard
from it, under such guidance, the most splendid performances. But
never did I hear any thing that fastened upon the very soul like these
prophetic strains drawn out by an invisible hand from the spirit-world.
While listening to it, I was ready to exclaim, in the language of the
Bard of Avon—
1555. “That strain again; it had a dying fall;
Oh, it came o’er my ear like the sweet south
That breathes upon a bank of violets,
Stealing and giving odour.”
1556. After the music had ceased, the following communication was
received:
1557. “This is my hand that touches you and the guitar.
JOHN C. CALHOUN.”
1558. At another time, the following physical manifestation was made
in the presence of General Hamilton, General Waddy Thompson, of South
Carolina, and myself:
1559. We were directed to place the Bible on a drawer under the table.
I placed it there, completely closed. It was a small pocket Bible, with
very fine print. Numerous raps were then heard, beating time to “Hail
Columbia,” which had been called for. Soon the sounds began to recede,
and grew fainter and fainter, till, like the music of the guitar, they
died away in the distance. The alphabet was then called for, and it
was spelled out, “Look.” I looked on the drawer and found the Bible
open. I took it up and carefully kept it open at the place as I found
it. On bringing it to the light, I found it open at St. John’s Gospel,
chapter ii. being on the left side, and chapter iii. being on the right
side. I said, “Do you wish us to look at chapter ii.?” _A._ “No.”
“Do you wish us to look at chapter iii.?” _A._ “Yes.” And it was
then said, “Read.” I commenced reading the chapter, and significant
and emphatic raps were given at many verses; and at verses 8, 11, 19,
34, _most vehement_ raps were given. By looking at these verses, you
will appreciate the significancy and intelligence of this emphatic
demonstration. This manifestation purported to come from Calhoun, who
had previously invited us three gentlemen to be present at a particular
hour.
1560. In reflecting on the preceding manifestations, one cannot but
marvel at the power by which they are made, and the _intelligence_
by which that power is directed. And it would seem impossible for
one to doubt the source of that intelligence. If, however, doubt
should still remain on the mind of any one acquainted with similar
manifestations, that doubt must be entirely dispelled by the account of
the manifestation which follows:
1561. I was present, by Calhoun’s appointment, with the Misses Fox and
their mother. We were seated at the table as heretofore, our hands
and arms resting upon it. I was directed to put paper and pencil on
the drawer. I placed several sheets of unruled letter-paper, together
with a wood pencil, on it. I soon heard the sound of the pencil on the
paper. It was then rapped out, “Get the pencil and sharpen it.” I
looked under the table, but did not see the pencil. At length I found
it lying diagonally from me, three or four feet from the table. The
lead was broken off within the wood. I sharpened it, and again put it
on the drawer. Again I heard the sound of the pencil on the paper.
On being directed to look at the paper, I discovered pencil marks on
each side of the outer sheet, but no writing. Then was received the
following communication:
1562. “The power is not enough to write a sentence. This will show you
that I _can_ write. If you meet on Friday, precisely at seven, I will
write a short sentence. JOHN C. CALHOUN.”
1563. We met, pursuant to appointment, took our seats at the table,
our hands and arms resting on it as usual. I placed the paper with my
silver-cased pencil on the drawer, and said:
1564. “My friend, I wish the sentence to be in your own handwriting,
so that your friends will recognise it.” He replied, “You will know
the writing.” He then said, “Have your minds on the spirit of John C.
Calhoun.”
1565. I soon heard a rapid movement of the pencil on the paper, and a
rustling of the paper, together with a movement of the drawer. I was
then directed to look under the drawer. I looked, and found my pencil
outside of the drawer, near my feet, but found no paper on the drawer
where I placed it. On raising up the drawer, I discovered the paper
all under it. The sheets were a little deranged, and on examining, I
found on the outside sheet these words: “_I’m with you still_.”
1566. I afterward showed the “sentence” to General James Hamilton,
former Governor of South Carolina, General Waddy Thompson, former
Minister to Mexico, General Robert B. Campbell, late Consul at Havana,
together with other intimate friends of Calhoun, and also to one of his
sons, all of whom are as well acquainted with his handwriting as their
own; and they all pronounced it to be a perfect _fac simile_ of the
handwriting of JOHN C. CALHOUN.
1567. General Hamilton stated a fact, in connection with this writing,
of great significance. He says that Calhoun was in the habit of writing
“I’m,” for “I am,” and that he has numerous letters from him where
the abbreviation is thus used.
1568. Mrs. General Macomb has stated the same fact to me. She says
that her husband, the late General Macomb, has shown to her Calhoun’s
letters to him, where this abbreviation “I’m” was used for “I am,”
and spoke of it as a peculiarity of Calhoun.
1569. How significant, then, does this fact become! We have not only
the most unequivocal testimony to the handwriting itself, but, lest
any skeptic should suggest the possibility of an imitation or a
counterfeit, this abbreviation, peculiar to himself, and known only
to his most intimate friends, and which no imitator or counterfeiter
could know, is introduced by way of putting such a suggestion to flight
forever.
1570. This “sentence” is perfectly characteristic of Calhoun. It
contains his terseness of style, and his condensation of thought.
It is a text from which volumes might be written. It proves—1. The
immortality of the soul; 2. The power of spirits to revisit the earth;
3. Their ability to communicate with relatives and friends; and, 4. The
identity of the spirit to all eternity.
1571. How one’s soul expands with these sublime connections! How
resistless is this testimony of their truth! How surprising that men
can doubt, when this flood of living light is poured upon them by
spirits who, in the language of Webster, “revel in the glory of the
eternal light of God.”
Very truly yours, N. P. TALLMADGE.
MRS. SARAH HELEN WHITMAN, Providence, R. I.
_Letter from Mr. D. H. Hume.—Spiritualism in London._
1572. The author of the letter which comes under this head has already
been introduced to the readers of this work, in giving an account of
the manifestations observed through his mediumship, (393.)
EALING VILLA, NEAR LONDON, July 26, 1855.
1573. * * * In London I found but a limited number, comparatively
speaking, who possess any intelligent or rational idea of the
spiritual philosophy. The subject has not made any great advance here;
but those who are investigating include in their number some of the
best minds of England. The first call I received was from Sir Charles
E. Ischam, who has proved a most excellent friend to me. A day or two
after this I received an invitation from Sir Edward Bulwer Lytton to
visit him at his country-seat at Knebworth. I accepted his invitation,
and had an interesting and delightful visit.
1574. I was deeply interested in Sir Edward, who is, by birth,
education, and mind, a most superior person. His love of the beautiful,
in nature and art, but especially in nature, is manifested at every
part of his wide domain. Knebworth was originally built by a follower
of the Conqueror, and was, in the year of the Armada, occupied by Queen
Elizabeth. The state-room contains the bed upon which her majesty
slept. It has rich velvet hangings—the same which shaded the slumbers
of Queen Bess. The room of the extensive library contains the oak table
at which Cromwell, Pym & Co. sat while planning the rebellion. * * * We
had some manifestations at our _seances_ almost as good as those we had
at -—- ‘s in your place. The spirits showed their presence in the same
palpable way, by presenting tangible hands, shaking hands, &c., and Sir
Edward “acknowledges the corn,” to use a Yankee vulgarism. He is much
interested in the subject, and has bestowed no small share of thought
upon the matter.
1575. I have also had the pleasure of being presented to the
Marchioness of H-—-s, Baroness G-—-y R-—-n. She is a highly
intellectual and altogether charming lady, who possesses much native
refinement and a fearless desire to learn and follow the TRUTH. I
met, too, the Earl of E-—-e and the Marquis of C-—-e, at one of our
circles a few evenings since. A most kind friend I also found in the
Vicomte de St. Amirro, Chargé d’Affaires from Brazil, who has given
me valuable letters to France. I am to meet him and his lady (both
investigators) the coming autumn at the Neapolitan court.
1576. I enclose a paragraph from one of the London journals, giving a
sketch of an interview I had with Lord Brougham and Sir David Brewster.
The latter, as you are well aware, wrote that article in the _Edinburgh
Review_, some months ago, in which he argued against the existence of
spirit agency in the production of the manifestations, and in which
he denounced the whole matter, in the bitterest terms, as a delusion
and an imposition. His article has been eagerly and widely quoted
by the opponents of Spiritualism on both sides of the Atlantic, and
its statements are doubtless believed by those who are incapable of
appreciating or comprehending the truths which they assail.
1577. Sir David, however, has for once met with a “_stumper_,” for
he has seen and felt such manifestations of his spirit friends as
to completely upset his philosophy. He frankly confessed that he
is “sorely puzzled” at what he has witnessed, and Lord Brougham
acknowledges himself to be thoroughly nonplussed. Both of these noted
men brought the whole force of their keen discernment to bear upon the
solution of the phenomena; but the presence of substantial, actual
hands, and the demonstrative strength of the spirits who thus clothed
themselves for the time and moved material objects about the room,
proved to be too much of a question for them to master.
1578. Time will not allow me to mention the various interesting
sittings I have had, nor the many distinguished personages who have
been in our circles during my short stay in London. I am at present
enjoying the quiet of an English country home. The gentleman with whom
I am stopping (Mr. Rymer) is one of the most distinguished solicitors
in London. He has been a _materialist_, or disbeliever in a future
state, all his life previous to witnessing these demonstrations of
spirit existence. He is now a believer (or rather a _knower_) of the
future life. The manifestations, so often scoffed at by professing
Christians, have done for him, as they have for upward of twenty-five
thousand infidels and atheists in America, what no power of the pulpit
or doctrine of evangelical religion could ever have effected.
1579. Is not this one fact alone a sufficient reply to the oft-repeated
question of “What good does it all do?” There is many a broad-loving
soul that, failing in the effort to narrow itself down to the limits
of a dogmatical creed, has ended in infidelity or blank atheism; but
the number of these is becoming steadily less by the influence of the
spirit manifestations, which are to them what the placing of the hand
in the spear-wound was to Thomas. Mr. R., since his conversion, has
given a lecture on the subject, and will give another.
1580. One thing I will not omit. Mrs. Trollope, whom Americans will be
apt to remember, came, with her son, from Florence to London for the
express purpose of seeing the manifestations. They were accordingly
invited to spend a few days with me at my village home; and, I must
say, I was agreeably disappointed in her. My previous ideas of her had
not been such as to prepossess me in her favour, but I have become an
admirer of her private character. She has none of the stiffness of
the author about her, nor any of the “blue-stocking.” She enjoys the
realities of existence more fully than any one I have ever met in a
circle.
1581. The _seance_ with her was one of strange interest. Her son
was an unbeliever, and his mother was very desirous that he should
be “brought to a knowledge of the truth.” When at length the light
_did_ beam upon his soul, and the chords of his spirit vibrated in
unison with the celestial harmonies that ushered in the birth of faith
through the shadows of his old unbelief, the result was too much for
his stoicism, and the tears of holy joy coursed down his manly cheeks.
_Her_ joy was too great for utterance, and her rapturous emotions
seemingly too great to be endured. It was an impressive scene, and an
occasion of deep interest. There are many such in the life of a spirit
medium.
1582. In a few weeks I leave England for the Continent, in company with
my friend, Mr. Rymer. We intend to reach Rome in November, where we
purpose to spend a few months, if his holiness will let us. You shall
hear from me again.
Yours truly, D. H. HUME.
The following is the article referred to as having appeared in the
London Journal:
_Lord Brougham with the Spirits._
1583. “A circumstance which has excited the most extraordinary
sensation among the privileged few who have been admitted within the
sphere of its operations, has taken place at Ealing, a village on the
Uxbridge road. A young gentleman, named Hume, a native of Scotland, but
who has resided for many years in America, is now on a visit at the
house of Mr. Rymer, a highly respectable solicitor. Mr. Hume is what
the Americans term a ‘medium,’ and through his instrumentality some
extraordinary and, if true, miraculous, occurrences have taken place.
1584. “The spirits of deceased persons have been heard and felt in Mr.
Rymer’s house, and a variety of circumstances have taken place, which
the persons who were present affirm could not have been produced except
by supernatural agency. One of the spirits is supposed to be that of a
son of Mr. Rymer, a little boy about eleven or twelve years of age, who
has been induced to write to his parents under the cover of the table,
and the writing is, to all appearances, precisely similar to that of
the child when alive. Mr. Rymer, who is thoroughly convinced of the
_bonâ fides_ of the affair, has invited several persons to witness the
manifestations, and among them the Rev. Mr. Lambert, the incumbent, who
has become a devout believer in the existence of these communicative
spirits.
1585. “Some rumours of the spirit manifestations having reached Lord
Brougham, the medium had an interview with the noble and learned lord
in the presence of Sir David Brewster, when several unaccountable
revelations were made, and even Lord Brougham has confessed himself
amazed and sorely bothered to comprehend the description of agency by
which an accordeon is forced into his hands and made to play, or his
watch taken out of his pocket and found in the hands of some other
persons in the room; for such are among the vagaries performed by the
Ealing spirits. The house of Mr. Rymer is, of course, besieged by
persons anxious to witness the manifestations, and scarcely a night
passes that some scoffer is not converted into a true believer in the
mystery of spiritual manifestations.”
_Evidence afforded by the Rev. J. B. Ferguson._
1586. The following is the summary of the result of the investigation
of spiritual manifestations by the Rev. Mr. Ferguson, of the Baptist
Church, Nashville, Tennessee.
1587. His sentiments are of a nature to need no recommendation, as
they appeal to the head and the heart. He is one of the advocates of
Spiritualism of whom we have reason to be proud. It is from his work,
entitled “A Record of Communications from the Spirit Spheres,” that
this summary is quoted:
1588. “You will now allow me to sum up briefly the phenomena I have
witnessed since my investigations began:
1589. “First. I have seen tables and other furniture moved, with and
without hands; heard distinct and sometimes loud raps on the ceiling,
floor, and furniture of various rooms, which were changed from one
locality to another, as doubts arose as to any unobserved causes, to
which we would have attributed them but for the transition; have heard
them upon my person, clothing, pillow, pulpit, and still have them in
almost every serious hour of thought and meditation, and have them near
me as I write; and I find this experience to be that of hundreds who,
with me and others, believers and skeptics, have witnessed or realized
all I here state to be true.
1590. “Second. I have heard, in the presence of scores, whose names
are at any man’s command who may desire them for an honest reference,
native Americans, who never spoke a word of German, discourse for
hours in that tongue, in prose and poetry, in the presence of native
Germans, who pronounced their addresses pure specimens of the power of
their language. I see, daily, lengthy essays and books written under
what claims to be spirit intelligence, above, far above, the capacity
and culture of the instruments through whom they are written. There is
scarcely a day in which I do not receive such communications; and if a
day passes without it, it is my neglect, not that of the intelligence,
that seems ever ready to speak when a proper medium can be secured.
At home and abroad, in the houses of strangers and acquaintances,
such mediums have described the age, appearance, time of death, and
the peculiarities of character of the deceased relatives of persons
present, and where they could have had no acquaintance with them, and,
in many instances, could not have known of their existence or death. I
have had meetings of mediums who knew nothing of each other occur at my
house and elsewhere, without their knowledge, and to which they were
brought from a distance of miles, and which seemed as inexplicable to
them as to me, until after some effect for their benefit was secured
by their meeting, and explained by their spirit monitors. To prove the
identity of spirit intelligences, communicating to me through others,
they have detailed private conversations held with me during their
earth life; referred to incidents and events of which the mediums
could have known nothing; described, accurately, occurrences taking
place at a distance of hundreds of miles; answered questions that had
been written in my private records for future investigation, months
after they had passed from my active memory; stated the state of my
investigations of various subjects, with the folly or wisdom, as they
regarded it, of my difficulties; leaving me, on the whole, no choice
as to whether I would regard them as what they claimed to be, save
that of honest conviction or the most shameless hypocrisy. Allow me to
say, therefore, that there is no event of history, no fact in mental
philosophy, no conclusions in logical dialectics, more fully and
forcibly established, in my convictions, than the following:
1591. “I BELIEVE, I KNOW, THAT I HAVE HELD, AND NOW FREQUENTLY HOLD,
COMMUNION, INTELLIGIBLE AND IMPROVING, WITH KINDRED AND ELEVATED
SPIRITS, WHO HAVE PASSED FROM FLESHLY SIGHT.
1592. “You will not be surprised, therefore, at my willingness to risk
reputation, the dearest ties of friendship, and prospects of earthly
gain and honour, if need be, in the avowal and propagation of this
faith, and the results to which it must inevitably lead. God knows,
and every intimate friend on earth knows, that I would hesitate, long
and seriously, to avow a faith that was doubtful in my own mind, or
of doubtful influence for good in my dim foresight, where so much
is apparently at stake. I think I may safely appeal to my past life
as proof that the dearest personal and earthly considerations have
often been sacrificed, where it was thought my action would affect
the interests or happiness of others. Know, then, that it is from the
maturest consideration of duty, and the obligation that every man owes
to truth and right, and especially when truth and right are ridiculed
and denounced, that I detail to you these results of a long experience
and the most serious and solemn investigations of my life. Willingly, I
cannot find it in my heart to disappoint a friend or injure an enemy.
And with such friends as in the providence of God have surrounded
me, who have proved themselves true and enduring when every form of
bigotry and animosity were aroused against my position, reputation, and
influence,—with all this pressure of enmity and friendship upon me, you
must know, and all will hereafter know, that nothing but loyalty to
conviction and a desire to preserve privileges I have learned to esteem
above what men call life or death, could induce me to lay these facts
before the world.
1593. “If it be asked what good we expect to effect by the statement
of these facts, we answer, the spread of truth upon the dearest,
purest, and holiest relations of man, and the breaking away of the
clouds that gather around the mind of man in view of death and
futurity, the darkness of which can nowhere be more distinctly
felt than in the asking of such a question. The purity, angelic
loveliness, and divine holiness that such a faith, if firmly based,
must secure, inspires the loyal soul as with heavenly beatitudes in the
contemplation. Its power to restrain and reform; to soften the hard
heart of evil indulgence; to expose the still harder heart of bigotry
and religious denunciation; to moisten the eye of criminal effrontery,
which the hypocrisies of the world have made stern and fixed; to bring
the strong man of selfish apathy, as a child once more in company with
his brother-children, at the feet of maternal or sisterly tenderness,
whose earthly bodies have long since been entombed; to keep down the
unnatural separations of families beneath the manly wisdom and fatherly
affection of one who claims all as his, and still needing his care; to
turn the scoff of godless ribaldry into loving faith, and the shame of
pulpit curses pronounced upon _human_ brethren and by _human_ beings,
of eternal doom, into blessings of eternal help; to make all, yes all,
realize an inner religion, which worships at the altar of eternal truth
and unchangeable love. With such aims and prospects before us, to ask
what is the good of general, tangible spirit intercourse, is to ask the
good of immortality, of heaven, and of God.”
_An Exposition of views respecting the principal facts, causes, and
peculiarities involved in Spiritual Manifestations; together with
interesting phenomenal statements and communications. By_ ADIN BALLOU.
1594. The preceding is the title of a work by the Rev. Adin Ballou,
of Hopedale, Massachusetts. It is among those which give what appears
to me available, well-considered facts and opinions respecting
Spiritualism. Mr. Ballou judiciously, as I think, disposes the spirit
manifestations under the following heads:
1595. “I. Those in which all the important demonstrations were most
evidently caused by departed spirits. II. Those in which some of the
important demonstrations were probably caused or greatly affected by
undeparted spirits. III. Those in which the demonstrations were of a
heterogeneous, incongruous, or derogatory character.
1596. “The following is a statement of Mr. Ballou’s experience taken
from the work in question:
1597. “In this chapter I shall conclude what I have to say under my
first general head, by referring to a few particulars connected with
cases within my personal knowledge, and then stating the principal
points of doctrine taught by the spirits.
1598. “I will not go into minute narration or description, but simply
mention the more important phenomena I have witnessed. I have heard
multiform sounds in the presence of spirit media, purporting to be made
by departed spirits; some like the tickings of a small watch, others
like the clicking of a common clock, others like the loud knocking of
a labouring man on the door of his neighbour with his knuckles, others
like the scratching of a hard finger-nail on a board, others like the
creaking of a door or window, &c. &c. I have heard the time and metre
of tunes beaten out with the utmost accuracy, and by several rappers in
unison—not only while the tune was being played or sung, but afterward,
without accompaniment. And I am as certain that these sounds were not
made by any conscious mortal agency, as I am of the best-authenticated
facts in the common transactions of life.
1599. “I have seen tables and light stands of various size moved about
in the most astonishing manner, by what purported to be the same
invisible agency, with only the gentle and passive resting of the hands
or finger-ends of the medium on one of their edges; also, many distinct
movings of such objects, by request, _without_ the touch of the medium
at all. I have sat and conversed by the hour together with the authors
of these sounds and motions, by means of signals first agreed on;
asking questions and obtaining answers—receiving communications spelled
out by the alphabet—discussing propositions sometimes made by them to
me, and _vice versâ_; all by a slow process, indeed, but with every
possible demonstration of intelligence, though not without incidental
misapprehensions and mistakes. I have witnessed the asking of mental
questions by inquirers, who received as prompt and correct answers as
when the questions were asked audibly to the cognition of the medium.
1600. “I have known these invisibles, by request, to write their names
with a common plumbago pencil on a clean sheet of paper—half a dozen of
them, each in a different hand. To make sure of this, as an absolute
fact, the medium was required to lay her left hand, back downward, in
the hollow of a veracious person’s hand, both open; when a piece of
pasteboard paper was laid on her hand, a well-examined blank sheet of
writing-paper placed thereon, and a lead pencil on top of _that_; in
which position (the medium’s right hand being held up to view,) both
the hands, with these fixtures resting on them, were placed under the
leaf of the table, as insisted on by the _writers_. After a minute or
two, at a given signal by the spirits that they had _done_, the paper
was exhibited with various names written thereon, as above affirmed.
This was repeatedly tested with the same results, under circumstances
putting all suspicion of fraud and jugglery entirely at rest.
1601. “I have requested what purported to be the spirit of a friend,
many years deceased, to go to a particular place, several miles
distant from that of the _sitting_, and to bring me back intelligence
respecting the then health and doings of a certain relative well known
to the parties. In three minutes of time the intelligence was obtained,
numerous particulars given, some of them rather improbable, but every
one exactly confirmed the next day by personal inquiries made for that
purpose.
1602. “I have been requested by the invisibles to speak on a particular
subject, at a given time and place, with the assurance that responses
should be made on the occasion, by knockings, approving the truths
uttered; all which was strikingly verified. Once, at a most unexpected
interview, when nothing of the kind had been previously thought of by
any person present, a spirit, so purporting, who had several times
evinced much interest in my public labours, spelled out:—‘Have you
selected your subjects of discourse for the next Sunday?’ Only _one_ of
them, I answered. Would my _spirit friend_ like to suggest a text for
the other part of the day? ‘Yes.’ What is it? I inquired. He spelled
out the word ‘The,’ and ceased. Wondering at his silence, the signal of
another spirit was given. The new-comer communicated by _movings_ of
the table, not by _raps_, like the other. He said that our friend, the
_rapper_, had been suddenly summoned away for a few moments, but would
certainly return soon. He _did_ return within fifteen minutes, resumed
his communication just where he left it, and spelled out—‘_The second
chapter of first Corinthians, the twelfth and thirteenth verses._’
No man in the room had the least recollection of the words referred
to. So the Bible was called for, when the text proved to be the
following:—‘_Now we have received, not the spirit of the world, but the
spirit which is of God, that we might know the things that are given
to us of God. Which things we also speak, not in the words which man’s
wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual
things with spiritual._’ Struck with the sublimity, purity, richness,
and force of the passage, I answered that I accepted it thankfully,
as a very appropriate text for the occasion referred to, and would
endeavour to illustrate its great truths as well as I might be able.
My _spirit friend_ expressed great pleasure by sounds rapidly made on
the table, and announced that he and several other sympathizing spirits
should be present to hear the discourse, and, if the _medium_ should
also be there, would manifest their approbation of the good things
uttered. All this was verified in a remarkable manner.
1603. “I have seen a medium gently magnetized and thrown into a trance
in one minute, by the imperceptible influence of the spirits, in
accordance with their own original proposition, reluctantly acceded to
by the medium and her friends; during which sometimes she had visions
of the spirit world, and at others became entirely non-cognizant of
every thing transpiring in either world. In the latter case, the
spirits, as previously promised, made use of her organs of speech,
unconsciously to herself, and thus answered numerous questions, instead
of responding by the rappings. That these trances were not superinduced
by mortal agency, and were not _feigned_, but _real_, I am as certain
as I can be of any thing not absolutely beyond the possibility of
mistake.
1604. “I might proceed much further in the particularization of
manifestations coming under my personal observation, but will not make
myself tedious. Suffice it to say, that I have witnessed enough with
my own eyes and ears to prepare me for the belief of the still more
incredible manifestations reported from a thousand places in our
country and the world. I will merely add, that I have received many
excellent communications from these invisible friends, and scarcely a
single one of a light, frivolous, or low character; though I know that
in this respect my experience has been unlike that of some others.
I can say in truth, speaking for myself alone, that my whole moral
nature has been purified and elevated by the influences which have
flowed in upon me during the investigation of this subject. Others, I
am sure, can say the same. There are those, no doubt, who have abused
the whole thing—befooling themselves and others in a lamentable manner.
What is there in the wide world that has wholly escaped abuse and
perversion? Reason, inspired and crowned with the wisdom from above,
is indispensable to the avoidance of these evils. Until a much larger
portion of mankind than at present attain to the development of their
higher faculties, we must expect the abuse and perversion, to a greater
or less extent, of every thing in nature. ‘But wisdom is justified of
all her children.’”
1605. The following statement of A. H. Jarvis, a Methodist clergyman,
of Rochester, New York, is copied from Mr. Ballou’s work. It is one
of those manifestations in which the information conveyed cannot be
conceived to have pre-existed in the mind of the person by whom it was
received:
1606. “There are many facts which have come under my observation,
equally convincing of the intelligence and utility of the
communications from these unseen agents, who, I now believe, are
continually about us, and more perfectly acquainted with all our
ways, and even our thoughts, than we are with each other. But the
fact in reference to my friend Pickard is what you desire. He was at
my house on Friday afternoon, April 6, 1849. None of the Fox family
were present. While at the tea-table, we had free communications on
different subjects. Pickard was requested to ask questions. He desired
to know who it was that would answer questions. The answer was—‘I
am your mother, MARY PICKARD.’ Her name, or the fact of her death,
was not known to any of us. The next Monday evening he (Pickard) was
at Mr. G-—-’s, and tarried there over night. He there received a
communication, purporting to be from his mother, saying, ‘Your child
is dead.’ He came immediately to my place, and said he should take the
stage for home, (Lockport, sixty miles distant.) He left in the stage
at 8 or 9, A. M. At 12, M., I returned to my house, my wife meeting me
with a telegraph envelope. I broke the seal and read mentally, first:
“‘ROCHESTER, April 10, 1849.
1607. “‘By telegraph from Lockport—the Rev. A. H. Jarvis, No. 4 West St.
1608. “‘Tell Mr. Pickard, if you can find him, his child died this
morning.—Answer. R. MALLORY.’
1609. “I then read it to my wife, and said, ‘This is one of the best
and most convincing evidences of the intelligence of those invisible
agents;’ and then I added, ‘God’s telegraph has outdone Morse’s,
altogether.’
“Yours, truly, A. H. JARVIS.’
“To E. W. CAPRON, _Auburn_.”
1610. The subjoined opinions of the spirits, taken from the volume
above mentioned, differ but immaterially from those which I have
received; proving that information respecting scriptural morals, when
properly sought, will be consistently obtained:
1611. “1. There is one and but one God, an infinite Spirit and the
Father of spirits. He loves all, and eternally seeks their good by all
wise and fitting means.
1612. “2. All human beings are spirits as to their absolute internal
constitution, and soon after death emerge into distinct conscious
spiritual identities, having bodies, forms, and peculiarities as
obviously cognizable to each other, and as distinguishable from each
other, as here in the flesh.
1613. “3. All human beings possess certain mental and moral qualities,
partly constitutional, partly circumstantial, and partly self-wrought,
which determine for the time being each individual’s real spiritual
character and relative nearness to, or distance from, the divine
standard of perfection. So that each one is in a certain sphere, and
in some circle or degree of that sphere, as to his spirit, _always_,
whether existing in the fleshly body or after his dissolution. And if
a person is spiritually in a certain sphere at death, in that sphere
he finds himself the moment he resumes his consciousness in the spirit
world, associated with kindred spirits.
1614. “4. There are seven spirit spheres, or circles,[36] inferior
to the heavenly or celestial spheres, and each sphere or circle has
several degrees. Man is a being by nature capable of progress, subject
to certain fundamental spiritual and moral laws. In conformity to these
laws, he may now progress from lower to higher spheres; _i. e._ he may
draw nearer and nearer to God; or, what is the same thing, nearer as a
spirit to the divine standard of perfection. But without conformity to
these laws, he cannot progress, but obscures and debases himself. Death
does not change man’s real character, nor his proper spirit sphere, nor
his capability to make progress, nor the laws of progress. No man is
in a morally worse state, all things considered, by reason of passing
into the spirit world. The _worst_ even are, if any way affected,
in a better state there than in the flesh. They whose spirit sphere
was purer, find themselves proportionally blessed. Many remain very
long in the lower spheres, where, though enabled to enjoy existence
in the degree possible at such a distance from the divine focus of
blessedness, they are ‘spirits in prison,’ and wretched in comparison
with those in the paradisaical spheres. Their existence is a blessing
to them even while thus _low_, and there is no such place or state as
a HELL of unmitigated, hopeless misery. Meantime, God, angels, and all
the higher spirits, are for ever seeking the elevation of the inferior
spirits, by all just, wise, and appropriate means. And no one, however
low and sluggish of progress, will finally fail to be attracted upward,
obediently to the divine laws, from one degree to another, and from one
sphere to another, till he reach the heavenly mansion—even though it
take an age of eternities to complete his destiny.
1615. “5. Spirits in the higher of the seven spheres are employed in
three general exercises. 1. In religious aspirations, meditations,
worship—in striving after a more perfect knowledge of and communication
with God—whom they cannot see there any more than here, as a personal
being, but only in spirit by faith and intuition. 2. In study,
self-examination, contemplations of truth, and acquainting themselves
with all useful knowledge attainable by them. 3. In ministering to
struggling spirits on earth and in the lower spheres—endeavouring
to elevate and bless them; thus cultivating love to God, wisdom
within themselves, and ever-active benevolence to their inferiors in
condition. Spirits in any circle can descend into all the circles below
their own, but cannot, except by special permission, ascend into a
higher sphere, until qualified by spiritual progress.
1616. “6. Mankind are by nature one family of brothers and sisters,
the offspring of a common Father in heaven, whom they ought to love
with all their heart, and each other as themselves. The good of each is
really the good of all, and that of all the good of each. Therefore, no
one can injure another without injuring himself in the end. All kinds
of tyranny and oppression are utterly sinful. So all war, violence,
revenge, and vindictive punishment. So all intemperance, debauchery,
and sexual pollution. So all falsehood, covetousness, fraud, extortion,
and pecuniary taking of advantage. So all pride and domineering of
superiors over inferiors. So all religious bigotry, thrusting down,
persecution, and sectarian bitterness. So every thing contrary to
personal holiness, to the piety which loves God supremely, and man as a
brother, whether friend or foe. These reliable spirits are everywhere
reformers, regenerators of the world, individually and socially. They
are for the reconciliation of all things—for universal harmony—on the
great principles of truth, purity, justice, love, and wisdom. And they
all predict a better future for the human race here on earth, as well
as in the future state.
1617. “7. It is the imperative duty of every human being to exercise
his own powers, faculties, reason, and judgment, with modesty,
humility, and firmness, and not to be overawed, borne down, or led away
captive, by any assuming spirit in or out of the flesh. Every one is
accountable for himself, and ought both to judge and act for himself,
with supreme reverence for God and his moral perfections, according to
his own highest convictions of truth and duty. Thus he should examine
the Bible and all books. Thus all human governments, authorities,
powers, constitutions, laws, customs, and usages, in church and state.
Thus try all spirits, and their communications—all pretended prophets,
philosophers, and teachers—all professions and assumptions whatsoever.
No one should imperiously dictate, or cower down before another. But
truth, rectitude, reason, and the suasion of wisdom, should alone sway
the minds of moral agents.
1618. “Such is a fair digest and summary of the principal doctrines
put forth in ninety-nine one hundredths of the communications of
reliable spirits throughout the country. I have stated them in my own
language, as I have understood them. It will be seen that they differ
in some respects from every sectarian view of theology, religion, and
morality now popular in the world.”
_The Hon. J. W. Edmonds’s Testimony._
1619. To those who have not seen the original statement of the
benevolent and distinguished Judge Edmonds, respecting his conversion,
the subjoined account, taken from the introduction to his work on
“Spiritualism,” may prove interesting.
1620. “It was in January, 1851, that my attention was first called
to the subject of ‘spiritual intercourse.’ I had, in the course of
my life, read and heard from the pulpit so many contradictory and
conflicting doctrines on the subject (of man’s future existence) that I
hardly knew what to believe.
1621. “For about four months I devoted at least two evenings in a
week, and sometimes more, to witnessing the phenomenon in all its
phases. I kept careful records of all I witnessed, and, from time to
time, compared them with each other, to detect inconsistencies and
contradictions. I read all I could lay my hands upon, on the subject,
and especially all the professed ‘exposures of the humbug.’ In fine,
I availed myself of every opportunity that was afforded thoroughly to
sift the matter to the bottom. I was all this time an unbeliever. At
length the evidence came, and with such force that no sane man could
withhold his faith.
1622. “To detail what I witnessed for those four months, and recorded,
would fill, at least, one hundred and thirty closely-written pages. I
will, however, mention a few things, which will give a general idea of
that which characterized interviews now numbering several hundred. Most
of them have occurred in the presence of others. I have preserved their
names in my records. * * * * * These considerations grow out of this
fact:
1623. “First. That I have thus very many witnesses whom I can invoke to
establish the truth of my statements.
1624. “Second. That if I have been deluded, and have not seen and heard
what I think I have, my delusion has been shared by many as shrewd, as
intelligent, as honest, and as enlightened people as are to be found
anywhere among us.
1625. “My attention was first drawn to the intercourse by the rappings,
then the most common, but now the most inconsiderable, mode of
communing. Of course I was on the look-out for deception, and at first
relied upon my senses, and the conclusions which my reason might draw
from their evidence. * * *
1626. “After depending upon my senses as to these various phases of
the phenomenon, I invoked the aid of science, and, with the assistance
of an accomplished electrician and his machinery, and of eight or ten
intelligent, educated, and shrewd persons, examined the matter. We
pursued our inquiries many days, and established, to our satisfaction,
two things: first, that the sounds were not produced by the agency
of any person present or near us; and, secondly, that they were not
forthcoming at our will and pleasure. In the mean time, another feature
attracted my attention, and that was ‘physical manifestations,’ as they
are termed. Thus, I have known a pine table, with four legs, lifted
up bodily from the floor, in the centre of a circle of six or eight
persons, turned upside down, and laid upon its top at our feet, then
lifted up over our heads, and put leaning against the back of the sofa
on which we sat. * * * * I have seen a mahogany centre-table, having
only a centre leg, and with a lamp burning upon it, lifted from the
floor, at least a foot, in spite of the efforts of those present, and
shaken backward and forward, as one would shake a goblet in his hand. *
* * *
1627. “I have known a dinner-bell, taken from a shelf in a closet,
rung over the heads of four or five persons in that closet, then rung
around the room over the heads of twelve or fifteen persons in the back
parlour, and then borne through the folding-doors to the farther end of
the front parlour, and then dropped on the floor.
1628. “I have known persons pulled about, with a force which it was
impossible for them to resist; and once, when all my strength was
added, in vain, to that of one thus affected.
1629. “I have known a mahogany chair thrown on its side, and moved
swiftly back and forth on the floor, no one touching it, through a room
where there were, at least, a dozen people sitting. Yet no one was
touched, and it was repeatedly stopped within a few inches of me, when
it was coming with a violence which, if not arrested, must have broken
my legs.
1630. “This is not a tithe, nay, not an hundredth part, of what I
have seen, of the same character. At the same time, I have heard from
others, whose testimony would be credited in any human transaction,
and which I could not permit myself to disregard, accounts of still
more extraordinary transactions; for I have been by no means so much
favoured in this respect as some.
1631. “Intelligence was a remarkable feature of the phenomenon. Thus,
I have frequently known mental questions answered—that is, questions
merely framed in the mind of the interrogator, and not revealed by him
or known to others. Preparatory to meeting a circle, I have sat down
alone in my room, and carefully prepared a series of questions to be
propounded; and I have been surprised to find my questions answered,
and in the precise order in which I wrote them, without my even taking
my memorandum out of my pocket, and when I knew that no person present
knew that I had prepared questions, much less what they were.
1632. “My most secret thoughts—those which I never uttered to mortal
man or woman—have been freely spoken, as if I had uttered them.
1633. “I have known Latin, French, and Spanish words spelled out
through the rappings; and I have heard mediums, who knew no language
but their own, speak in those languages, and in Italian, German, and
Greek, and in other languages unknown to me, but which were represented
to be Arabic, Chinese, and Indian, and all done with the ease and
rapidity of a native.
1634. “I have seen a person who knew nothing of music, except a little
that he had learned at a country singing-school, go to the piano and
play in perfect keeping, as to time and concord, the several parts of
an overture to an opera.
1635. “When I was absent last winter, in Central America, my friends
in town heard of my whereabouts, and of the state of my health, seven
times; and, on my return, by comparing their information with the
entries in my journal, it was found to be invariably correct.
1636. “I went into the investigation, originally thinking it a
deception, and intending to make public my exposure of it. Having,
from my researches, come to a different conclusion, I feel that the
obligation to make known the result is just as strong. Therefore it is,
mainly, that I give the result to the world. “J. W. EDMONDS.”
_Testimony of Henry Lloyd Garrison._
1637. Mr. Garrison is spoken of as a man of unimpeachable veracity and
independent mind. His testimony will have weight with one class of
inquirers, if not with another. The following is from the “Liberator”
of March 3, 1854.
1638. “We are often privately asked, what we think of the ‘Spiritual
Manifestations,’ so called, and whether we have had any opportunities
to investigate them.
1639. “When we first heard of the ‘Rochester knockings,’ we supposed
(not personally knowing the persons implicated) that there might be
some collusion in that particular case, or, if not, that the phenomena
would ere long elicit a satisfactory solution, independent of all
spiritual agency. As the manifestations have spread from house to
house, from city to city, from one part of the country to the other,
across the Atlantic into Europe, till now the civilized world is
compelled to acknowledge their reality, however diverse in accounting
for them—as these manifestations continue to increase in variety and
power, so that all suspicion of trick or imposture becomes simply
absurd and preposterous—and as every attempt to find a solution for
them in some physical theory relating to electricity, the odic force,
clairvoyance, and the like, has thus far proved abortive—it becomes
every intelligent mind to enter into an investigation of them with
candour and fairness, as opportunity may offer, and to bear such
testimony in regard to them as the facts may warrant, no matter what
ridicule it may excite on the part of the uninformed or skeptical.
1640. “As for ourselves, most assuredly we have been in no haste to
jump to a conclusion in regard to phenomena so universally diffused,
and of so extraordinary a character. For the last three years, we have
kept pace with nearly all that has been published on the subject; and
we have witnessed, at various times, many surprising ‘manifestations;’
and our conviction is, that they cannot be accounted for on any other
theory than that of spiritual agency. This theory, however, is not
unattended with discrepancies, difficulties, and trials. It is certain
that, if it be true, there are many deceptive spirits, and that the
apostolic injunction to ‘believe not every spirit,’ but to try them in
every possible way, is specially to be regarded, or the consequences
may prove very disastrous.
1641. “We might write a pretty long essay on what we have seen and
heard, touching this matter; but this we reserve for some other
occasion. We shall now merely describe some of the phenomena which we
witnessed in New York during our recent visit to that city.
1642. “The medium in this instance was Mrs. Brown, formerly Mrs.
Fish, of Rochester. The circle was composed of six gentlemen and four
ladies. The table was of ample dimensions, so as to accommodate the
party without inconvenience. We sat around it in the usual manner, (the
hands of each individual resting upon the table,) and engaged in social
chit-chat. While waiting for some demonstrations from the invisible
world, we had our right foot patted as by a human hand, and the right
leg of our pantaloons strongly pulled, by some unseen agency. This was
done repeatedly, though we said nothing at the time; but, thinking
it might be possible that the foot of some one of the company might
undesignedly be in contact with our own, we cautiously felt around to
ascertain if this were the case, but there was nothing tangible; and
the moment we put our foot down, the same familiar tappings and jerks
followed. Still, we made no disclosure. Raps were then distinctly
heard, and the alphabet was called for. Letter by letter, it was
rapped out that the medium must put her feet in the custody of one
of the party, and then we were told to wait for demonstrations. This
was evidently done to convince every one present that the medium had
nothing to do with the phenomena, by way of fraud or collusion; and,
during the entire sitting, (a protracted one,) before any remarkable
feat was performed, the medium was invariably ordered to take such a
position as to render it clearly impossible for her to be privy to
it. The presence of several spirits was indicated during the evening,
and satisfactory tests were made; but the most communicative and
efficient one purported to be that of ‘Jesse Hutchinson.’ It was he
who had been playing bo-peep with us under the table; and, now that
the medium was secured, to the satisfaction of all present, he renewed
his salutations, not only to us personally, but to nearly every one
of the circle. The ladies had their dresses, and the gentlemen their
pantaloons, pulled, and their feet patted, in the most emphatic manner.
Heavy raps were now made on the floor; and, on being requested to that
effect, ‘Jesse’ beat a march—it seemed to us Washington’s march—in
admirable time, and in the most spirited manner; no drummer could have
done it more skilfully. He was then asked to beat time, while the
company joined in singing several tunes—‘The Old Granite State,’ among
others—which he did to perfection. He then spelt out the following
communications by the alphabet: ‘I am most happy, dear friends, to be
able to give you such tangible evidence of my presence. The good time
has truly come. The gates of the New Jerusalem are open, and the good
spirits, made more pure by the change of spheres, are knocking at the
door of your souls.’
1643. “Isaac T. Hopper now indicated his presence to his daughter, who
was at the table, and made some physical demonstrations. His message,
as rapped out, was as follows: ‘I am truly happy to echo back joy and
gladness from my happy home. Truth is bearing its way on gloriously,
and the subject of Spiritualism will work miracles in the cause of
reform. My friends, the rock of prejudice begins to yield to the hammer
of truth; and, now, with the aid of good spirits, you can blast it
without the use of powder.’ And he subsequently added, ‘I want you to
see that spirits have power to move matter.’
1644. “It was next rapped out, ‘Put the bell under the table.’ We,
accordingly, took the bell, (an ordinary table-bell,) and put it
down at our feet. In a few moments, it was smartly rung by an unseen
power, and then fell to the floor. This was done again and again—the
bell making the circuit of the table, and ringing so loudly that the
servant-girl, in an adjacent room, supposing she was needed, came in to
inquire what was wanted.
1645. “Next, a cane with a hooked handle was laid on the carpet, under
the table. Immediately, it struck the table violently, and rubbed
along the under surface its entire length. It then fell to the floor,
and traversed over and under the feet of several of the party, like
a living snake—in one or two instances the foot being involuntarily
lifted to enable it to pass under. Its movements were exceedingly
curious. At one time, we caught hold of the handle as it protruded
itself by our side, and endeavoured to pull it from under the table;
but the resistance was as strong as though another hand was grasping it
at the opposite end.
1646. “We were now directed to put several things under the table,
observe how they were placed, and wait for results. When told to look,
we found that a penknife was missing, nor could it be discovered by the
most careful search. On again resuming our seats, we were told to take
another look; and, behold! there was the penknife, precisely where it
had been originally placed!
1647. “Next, we were directed to lay some writing-paper, with a pencil
upon it, under the table. This was done; and, in a few moments, on
being told to look, we found the word ‘Jesse’ written upon it in
a scrawling hand, as though made with great difficulty. The same
experiment was again made, and ‘Isaac T. H.’ (Hopper) was written very
legibly, and in a different hand. A third time this was done, and ‘Mary
Jane’ was recorded,—the name of a young lady who had been communicating
with a gentleman present. The first two autographs we have in our
possession.
1648. “We now made two requests of ‘Jesse,’ to convince us yet more
strongly of his presence. The first was, to press our right foot firmly
to the floor, and to make loud raps directly under it. This was quickly
done, the foot being grasped as by a mortal hand, and vibrating to the
raps thus strangely made. The second was, if possible, to take us by
the right hand with his own, so as to make the touch palpable beyond
a doubt. Keeping the hand carefully in custody between our knees as
we sat—the hands of all the company, including those of the medium,
being on the table—we, in a few moments, had it patted, first on one
side, then on the other, briskly and repeatedly, as if by another hand,
having a negative feeling, as though there was no warmth in it, but
natural in every other respect. For the general gratification, the same
thing was done to others of the party.
1649. “How shall demonstrations like these be accounted for, except on
the hypothesis of spirit-agency? If we cannot positively affirm that
Isaac T. Hopper and Jesse Hutchinson were present on that occasion, we
are, at least, prepared to declare, as our own conviction, as well as
that of the entire company, we believe, that invisible spirits, not
of this mundane sphere, performed the phenomena we have thus briefly
narrated to our readers.”
_Testimony of Mr. and Mrs. Newton._
1650. The following is extracted from a highly interesting letter,
entitled, “The Ministry of Angels Realized,” addressed by Mr. and Mrs.
Newton to the Edward’s Congregational Church, Boston, of which they
were members. Mr. Newton is editor of the “New England Spiritualist,”
and sustains a reputation for high moral and intellectual attainment.
1651. “The results, however, of this first investigation, at the time,
were (for reasons not then apparent, but which have since been made
plain to us) far from satisfactory. Though we witnessed some striking
evidences of invisible intelligent agency, there was nothing by which
this agency could be possibly identified; and the conclusion seemed
most in accordance with our previous opinions, that, if any agency
beyond that of human beings was concerned, it was that of evil and
seducing spirits. Some months subsequently to this, we were led to
attempt the investigation under circumstances more favourable to
arriving at a satisfactory conclusion. * * * The results of this
interview were of the most surprising, yea, astounding character. An
intelligence, claiming to be that of a venerated parent, who had long
since passed within the veil, manifested its presence, and addressed
to one of us a communication glowing with parental affection, and
breathing the very spirit of the upper realm. This was accompanied by
the statement of a number of facts, pertaining to his earthly life,
none of which, we were fully satisfied, could have been known to any
person, bodily present, except the inquirer, and some of them unknown
even to him. Although the investigation had been approached with minds
on the alert and perceptions sharpened to detect collusion, imposture,
deception, or diabolism, in any of its forms, no trace of them could
be perceived; all was conducted with evident frankness and candour, on
the part of those concerned; and no solution of the mystery was then
arrived at, and no adequate one has since been offered, which does not
recognise the agency of intelligent beings. A trumpet-blast from the
clouds could scarcely have been more startling to our prejudices and
unbelief than was that message from the hidden world. * * * As may be
well supposed, the interest awakened by this occurrence was sufficient
to lead to a further investigation. But a truth so novel and startling
could not at once be received, however demonstrative and convincing
the evidence on which it rested. Nor was it until evidence had
accumulated upon evidence, and proof become piled upon proof—not until
manifestations of the most marvellous character had been repeatedly
witnessed, under a great variety of circumstances, and notwithstanding
the application of every conceivable test—that we could consent to
acknowledge, even to ourselves, a belief in the agency of spiritual
beings. That belief, however, in spite of prejudice and skepticism, in
spite of the general cry of “humbug” and “imposture,” in spite of
all attempts of scientific men to explain the marvels on the basis of
materialism, (which explanations we found in every case to be wholly
inadequate to account for what we witnessed,) that belief became at
length forced upon our minds by irresistible evidence.
1652. “But the question still pressed upon us, who were these invisible
beings? and what their character and designs? They claimed to be the
spirits of departed human beings. Some of them insisted that they
were our relatives and friends, and they furnished most startling
and inexplicable proofs of their identity. They professed to be thus
manifesting themselves to our outward senses, for the purest and
holiest of purposes. * * *
1653. “The most favourable of opportunities were offered us for making
investigation, and they were carefully and prayerfully improved.
1654. “For several months did we continue to apply to what was
transpiring under our notice, through the mediumship of others, the
keenest powers of observation, and the highest exercise of moral
perception, which have been granted us; ever seeking light and aid from
Him who has said, ‘Ask, and ye shall receive.’
1655. “At length, these intelligences from another sphere began to
manifest themselves to us in a manner most unlooked-for and diverse
from any thing we had elsewhere witnessed, in the quietness and
seclusion of our own home, and without the intervention of any other
person. From small and gentle beginnings, they have gone forward,
as we were able to bear the increasing light, to give greater, and
higher, and clearer proofs of the reality of their presence, their
identity, and their heavenly mission; until, through a period of six or
seven months, we have been permitted, as we believe, the almost daily
enjoyment of the sweetest and most intimate communion with the spirits
of ‘just ones made perfect above.’
“A. E. NEWTON,
S. J. NEWTON.”
_Testimony of Members of the New York Circle._
1656. The following is a statement of facts by Mrs. Charles Partridge,
taken from the minutes of the New York circle, attested by several
highly respectable and credible persons, among whom is my personal
friend, Doctor Gray.
1657. “Persons at the circle have been unexpectedly turned round in the
chairs in which they were sitting, and moved to and from the table.
Chairs and sofas have suddenly started from their positions against
the wall, and moved forward to the centre of the room, when they were
required in the formation of the circle. The persons in the circle have
each successively lifted his own side of the table, and the invisible
power has raised the opposite side correspondingly. Occasionally the
spirits have raised the table entirely, and sustained it in air, at
a distance of from one to three feet from the floor, so that all
could satisfy themselves that no person in the flesh was touching it.
Lights of various colours have been produced in dark rooms. A man
has been suspended in, and conveyed through, the air, a distance of
fifty feet, or more. The communications have been given in various
ways, but chiefly in writing, and by the rappings through the ordinary
alphabetical mode.
1658. “At the close of the session held on the 17th of November, 1851,
the spirits, through the alphabet, and in their usual manner, said, ‘We
wish to give you a sentence for you to find out and remember;’ when
the following was communicated: ‘_Debemos amar á todo el mundo aun á
nuestros enemigos._’ No person present on that occasion understood a
word of this language, but we were subsequently informed that it was
Spanish.
1659. “During the session on the 19th of January, 1852, the spirits
signified their desire to make a communication in Hebrew. Mr.
Partridge asked who should call the alphabet, and received for answer,
‘The only person present who understands it—George Bush.’ Professor
Bush thereupon proceeded to repeat the Hebrew alphabet, and a
communication in that language was received.
1660. “Many additional facts might be given to show that spirits
communicate in various languages through E. P. Fowler; but the above
will suffice for the purposes of this statement.