ders and bowed him out; the pious and priestly execrated, and would gladly have exorcised him; the multitude waited, incredulous, yet uneasy and half eager, for the judgment of the savans; the French Academy turned him over to a committee who subjected him to this test-" Mesmerize the toughest subject among us, or we will condemn you as a deceiver and charlatan!" He tried the experiment and failed; proving-what? That Mesmerism was a fraud or a delusion? By no means. A naturalist might just as reasonably have been required to obtain an egg from a fowl regardless of its sex, and on his failure in the attempt, because the bird happened to be a male, his theory of the propagation of fowls through the medium of eggs been stigmatized as a glaring imposture. Time has long since demonstrated the existence of a far broader and deeper reality in Mesmerism than its modern discoverer ever suspected; though we do not remember that the Academy has even yet reversed or modified its original sentence of condemnation. And now,

men who would have scoffed at Mesmerism sixty years since, assume its undoubted truth as the basis of an argument against Clairvoyance; as they may yet admit and build upon the verity of Clairvoyance in order to refute thereby the reality of the so-called "Spiritual Manifestations."

What, then, of the modern "Spiritualism ?"

Two or

Several years have now elapsed since the societies of communist celibate ascetics calling themselves "Christian Friends," but commonly designated "Shakers," professed to be in the direct receipt of almost daily communications from "the spirits of the just made perfect." This claim attracted very little attention; it was quite generally deemed (as it still is) only a natural outgrowth or development of the fanatical folly and knavery which (at least in the popular estimation) form the bases of Shakerism. three German books, of which "The Seeress of Prevorst" is the most remarkable, were reprinted here about the same time, and excited some interest among the curious. Except by those having a strong tendency to mysticism, however, they were regarded as far more indebted for their origin to German beer-drinking, tobaccosmoking, and opium-eating, than to any inlet from the Spirit World. Finally, during the summer and autumn of 1849, it began to be whispered about that communications from the spirits of the departed had been and were being received in the city of Rochester, N. Y.-the alleged "mediums" being three sisters, Mrs. Ann Leah Fish, and Misses Margaretta and Ca

therine Fox, the two latter then some fifteen and thirteen years old. At length, on the 14th of Nov., 1849, in accordance, as was said, with directions from "the spirits," a public lecture on the origin and character of the alleged "Spiritual Manifestations " was given in Corinthian Hall, Rochester, at which the "mediums were present. "Manifestations" were had, and a Committee was chosen from the audience to report upon their nature and origin at an adjourned meeting the next evening. That Committee in due time reported that they had made such investigations as they thought proper in the presence of the "mediums," at a place with which these persons were previously unacquainted, and where they could have made no preparations for juggle or deception-that the answers given by the alleged "spirits" to their questions were partly correct, and partly otherwisethat the "mediums" had apparently given every facility for the investigation; but that the Committee had utterly failed to discover how the mysterious sounds or 'raps" were produced, or what was their cause or origin.

The adjourned public meeting, after some discussion, selected another Committee, consisting of five well-known and respected citizens, including three of social and political eminence, who made a further inves tigation in another place, with substantially the same results. Thereupon a third Committee was appointed, who appointed a sub-committee of ladies, who took the "mediums" into a private room of a hotel to which they were strangers. disrobed and searched them, to be certain that no machinery or fixtures were concealed beneath their dresses whereby the mysterious sounds were produced. The "mediums" were then made to stand on pillows, with handkerchiefs tied tightly around their ankles; but all in vain. The "raps" were repeated, and intelligent answers to unpremeditated questions were thereby given. A physician had previously applied a stethescope to the breasts of the "mediums," in order to be sure that the sounds were not made by ventriloquism. He reported that no movement of their lungs or chests was perceptible when the sounds were heard. At the first trial of standing the "mediums" on glass, no sounds were perceived; but the experiment was repeated, and the "raps were heard as usual. At one of the meetings for investigation, the Commitee excluded all persons but themselves and the "mediums," in order to preclude the chance of collusion by unsuspected outsiders. At one meeting, members of the Committee wrote their

questions privately, so that the "mediums" could not know (by any ordinary means) what was their purport; and yet the replies to them (by "raps") were said to have been given correctly. So with regard to mental questions. On these points, however, no reports were made by either Committee as such. Their formal scrutiny was limited to the single point of detecting the trick or juggle in which the "raps" were presumed to originate; and on this point their reports were unanimous, that every facility for investigation was proffered them, and that no cheat could be detected.

Thus far, and so long as the "Manifestations" were confined to "the Fox family," the evident presumption necessarily was that the "mediums" were exceedingly clever impostors. Their story imported that the "rappings" had been first heard in their humble rural dwelling at the little hamlet of Hydesville, township of Arcadia, Wayne County, N. Y., some two years before, and while that dwelling was occupied by another family-that they ceased after a while, and were not heard again until March, 1848, (the family of Mr. John D. Fox having occupied the house since the preceding December) -that they very naturally excited alarm and terror in Mr. F.'s family, and induced them (on the evening of the 31st of March), first to call in their neighbors to counsel and encourage them in the presence of these unaccountable noises, and that the first indication of intelligence in the sounds was given them a few days before, in consequence of the youngest daughter, (then twelve years old) attempting to imitate the mysterious "rapping" by snapping her fingers, when the "raps" immediately repeated the number of distinct sounds made by her, and proceeded to "rap" five, six, or any number of times, as requested; then to tell the age of any person present by giving a rap for each year, if desired, &c., &c., until a very tolerable telegraphic communication with the invisible cause of these perturbations was established,-that the noise followed the greater portion of the family on their removal to Rochester, and that the telegraph was gradually improved by the employment of the alphabet: the " medium," or some one else present, calling over the letters in succession until a "rap" indicated that the right one had been reached, when said letter was jotted down, and the alphabet called again, and so on until the "rap" ceased, when the letters already set down were divided into words, and the sentence thus obtained received as a communication from behind the curtain, &c., &c. All this, though appa

rently straightforward, and corroborated by neighborhood testimony, would hardly have attracted attention outside of a narrow circle, or been regarded by any considerable number as other than the specious web of falsehood wherein the preconceived imposture had enveloped itself.

But the "Manifestations" were not long confined to the Fox family. They were soon heard of in different towns of Western New-York; then in Western Ohio; then in Providence, R. I., and various parts of New England; and in Philadelphia, Cincinnati, St. Louis, &c., and recent letters speak of them as quite extensively witnessed in California; while late advices chronicle their outbreak in Hull, England. If this "Spiritualism" be a sheer delusion, it is one of so singular a character, of such extensive prevalence, and producing consequences so serious, that it demands the most earnest scrutiny and thorough exposition.

But it is really no longer possible for rational beings familiar with its history and nature to brand it and brush it aside as a mere human juggle or imposture. How far the Ancient Nicholas is mixed up with and responsible for it, this writer cannot presume to decide, as he cannot boast any critical familiarity with the works and ways of that eminent personage. If he is at the bottom of it, or there is good reason to suspect him of being there, that fact, so far from estopping investigation, ought to induce and enforce it. A careful watch over and shrewd comprehension of the enemy's manœuvres, devices and dodges is one of the characteristics of good generalship, and would seem as essential in spiritual as in carnal warfare. If the devil is in it, then that alarming fact should be demonstrated and established; but it is really too late in the day to rig out any novel phenomenon with horns, hoofs and tail, and thereupon forbid any one's going near or looking toward it. The immense probability that the apparition which looms so awful and ghostly in the dark will be resolved into every-day flesh and blood, or else into an inoffensive stump or rock,-at all events, be reduced to conformity with nature's recognized laws and their comprehended results-if we only bring it to the light, should preclude our leaving it a mystery and a marvel, merely because Old Nick has had the bantling fathered upon him, by those who know very little about the matter, and are stubbornly resolved never to know any more.

That there are jugglers, or downright cheats, among those who profess to be "mediums" of this novel illumination, is very probable,-nay, is morally certain,

a priori, and confirmed by indubitable testimony. The world is too familiar with counterfeit clairvoyants, shamming mesmerizers, hypocritical religionists, &c., to believe that, if there were real recipients or channels of influx for "light from the spirit world," there would not be knavish or self-deluded pretenders to such gifts, as well. How far self-delusion may go, we cannot pretend to estimate; but we all know that men otherwise sane, have honestly believed themselves specially commissioned and guided from Heaven to admonish, prophecy, and work miracles, when in truth they had no such commission and could do no such mighty works as they contemplated. Salem witchcraft, religious frenzy evinced through unseemly contortions, jerkings and tumblings, are among the familiar examples of wide-spread contagious delusions, which often exhibited the apparent effects of unaccountable if not supernatural power. But the supposition that all the alleged "mediums" are conscious, intentional swindlers, is utterly irreconcilable with facts, and at war with human nature. Many of these "rappers," or "tippers," or writers," or "speakers," (for the modes of "manifestation" are now various,) are little children, even down to five years of age; others are grave, stern, honored men, whose integrity is absolutely beyond suspicion; others, again, are beloved and sensitive women, who dread and recoil from any intercourse, while in the body, with the invisible world, and would not be known as "mediums" for a kingdom. In many families the secret that "manifestations" have occurred there is guarded with religious care, and any allusion to the subject in the presence of non-members thereof repressed, as if it were the acme of shame and sin. Yet the contagion spreads, and every month adds to the number of the witnesses and "mediums."

We know it is urged that human nature is fearfully depraved and deceitful, and that we cannot know the motivewhether love of notoriety, hope of gain, the prosecution of some private intrigue, or some other-which induces this or that individual who has heard of the "rappings," and the usual modes of "Manifestation," to take courage by the success of others and undertake to produce something of the kind herself. Let us cite, then, one or two samples of the "Manifestations" as they are attested to have occurred, and see whether this theory will account for them.

A few days ago, a Mr. Humes, residing in one of the interior towns of Connecticut, happened to be in Bridgeport, and there called on his friend Dr. Jaques, to

whom he casually broached the subject of "spiritual manifestations," avowing his total incredulity with regard to them. Dr. J. replied that, if evidence would convince him, he thought his skepticism might be overcome; and they soon agreed to visit in company a Miss Middlebrook (some twelve or thirteen years old), who is a reputed "medium." On their way, Mr. H. concocted four or five questions which he resolved to ask the invisibles in presence of Miss Middlebrook, saying to Dr. J. that if these questions were answered correctly he would be no longer incredulous. He asked his questions accordingly, and they were all answered to his satisfaction; but now he thought of a few more that he would like to put, which he did with equal success. At length he asked-" Who are you that answer me?" Ans. "I am your uncle William."

"No, you are not," said Mr. H., "for I never had any uncle William.”. Yes, you did," persisted the invisible, "but you never saw and probably never heard of me. I left Connecticut when very young for the interior of New-York, and died there a great many years ago.”—Mr. Humes persisted that he never had any such uncle, and the interview rather abruptly closed.

Several days thereafter, Dr. Jaques, in the course of an inland ride, came across the father of Mr. Humes, a venerable patriarch of eighty, whom he abruptly accosted thus," Mr. Humes, had you ever a brother William ?"-"No, sir," was the ready reply. The doctor turned away rather crest-fallen and was riding off, when the old man recalled him with-"Stop, doctor! I was mistaken. I had a brother William; but he went off west and died several years before I was born, and I haven't thought of him for many years till now. I don't think there is another person alive who knows that I ever had such a brother. What could have put him into your head?" We have this narration at second-hand, but on testimony whose accuracy and truth we cannot doubt.

Of like bearing with the above is the testimony of Apollos Munn, (now deceased,) that, on the occasion of his first visit to a "medium," in a city over three hundred miles from his residence, and where he was quite sure no one knew him, he asked a number of questions, which were answered with what seemed to be superhuman perspicacity, until he finally asked, "Who are you that answer me

"I am your sister Lois."-"I never had such a sister-my sister's name was Louisa." No, my name was Lois."-He left the matter thus at a dead lock, and on returning to his home, said--" Mother!

can I be mistaken as to the name of my deceased sister? Though I never saw her, I supposed I could not be mistaken as to her name."-"It was Lois," quietly responded the mother.

I do not see how such relations as these, assuming that they are not utter fabrications, are to be accounted for on the theory of juggle, or even on that of contagious self-delusion. If we attribute the whole business to Satan, we get rid of this difficulty, but only to rush inevitably on others, perhaps no whit less formidable. Among these is the intrinsic improbability that the old reprobate should give utterance to such counsel as is very often proffered through "mediums," and which, assuming that Satan is their author, would seem entirely to contradict Lord Byron's observation with reference to his own "Cain," that "if you permit the devil to speak for himself, you mustn't expect him to talk like a parson." For instance, in the backwoods of western Pennsylvania dwells a rude but good-hearted pioneer of our acquaintance named Martin King, whose little daughter of twelve or thirteen years became a "medium" about a year ago. Martin is in the main a good creature, but his education is very defective, which is the only excuse we can make for his bad habit of keeping a barrel of whisky on tap, to deal out at a shilling per quart to his hail-fellow neighbors. The "spirits" who manifested themselves through the medium of the daughter promptly demanded that the "spirits" (and water) confined in the whisky-barrel should be cast out, and no more be harbored on the premises. It would take direct and abundant evidence to convince us that it was Beelzebub in this instance who directed the casting out of the alcoholic demon.

But having no settled belief of our own with regard to the origin and nature of this modern "spiritualism," we are very far from wishing to impose one on others. We might cite many well authenticated facts and incidents which tend quite as strongly as those we have just cited, to prove these "manifestations" the work of some superhuman power; we could cite many others which point to an opposite conclusion. Should the subject prove of general interest, we may quote and contrast some of these apparently contradictory phenomena hereafter. Meantime, the lesson we would insist on is this-Let us not fear to open our eyes lest we see something contrary to our preconceptions of Nature and Providence; for if these preconceptions are at war with facts, it is high time they were revised and corrected. Bacon very justly observed that " a little learn

ing inclines us to Atheism, but more learning carries us back to a belief and trust in God ;" and we have no doubt that, whenever we shall clearly and fully understand whatever of truth is involved in these "knockings," etc., we shall realize its perfect accord with nature, with reason, and with the beneficence, omniscience, and paternal guardianship of the God and Father of us all.

P. S. Since the foregoing was in type, the writer has received the following letter from MRS. SARAH H. WHITMAN, of Providence, R. I., in reply to one of inquiry from him, as to her own experiences in "Spiritualism," and especially with regard to a remarkable "experience" currently reported as having occurred to Hon. JAMES F. SIMMONS, late U. S. Senator from Rhode Island, and widely known as one of the keenest and clearest observers, most unlikely to be the dupe of mystery or the slave of hallucination. Mrs. Whitman's social and intellectual eminence are not so widely known, but there are very many who know that her statement needs no confirmation whatever. Her reply was so long delayed, owing to illness, tha only a part of it can here be given; but the most material portion is as follows:

"DEAR SIR:-I have had no conversation with Mr. Simmons on the subject of your note, until to-day. I took an early opportunity of acquainting him with its contents, and this morning he called on me to say that he was perfectly willing to impart to you the particulars of his experience in relation to the mysterious writing performed under his very eyes in broad daylight, by an invisible agent. In the fall of 1850, several messages were telegraphed to Mrs. Simmons through the electric sounds, purporting to come from her stepson, James D. Simmons, who died some weeks before in California!

"The messages were calculated to stimulate curiosity and lead to an attentive observation of the phenomena. Mrs. S., having heard that messages in the handwriting of deceased persons were sometimes written through the same medium, asked if her son would give her this evidence. She was informed (through the sounds), that the attempt should be made, and was directed to place a slip of paper in a certain drawer at the house of the medium, and to lay beside it her own pencil, which had been given her by the deceased. Weeks passed on, and, although frequent inquiries were made, no writing was found on the paper.

"Mrs. Simmons, happening to call at the house one day, accompanied by her

husband, made the usual inquiry, and received the usual answer. The drawer had been opened not two hours before, and nothing was seen in it but the pencil lying on the blank paper. At the suggestion of Mrs. S., however, another investigation was made, and on the paper was now found a few pencilled lines, resembling the handwriting of the deceased, but not so closely as to satisfy the mother's doubts. Mrs. Simmons handed the paper to her husband. He thought there was a slight resemblance, but should probably not have remarked it, had the writing been casually presented to him. Had the signature been given him he should at once have decided on the resemblance. He proposed, if the spirit of his son were indeed present, as alphabetical communications, received through the sounds, affirmed him to be, that he should, then and there, affix his signature to the suspicious document.

"In order to facilitate the operation, Mrs S. placed the closed points of a pair of scissors in the hands of the medium, and dropped his pencil through one of the rings or bows, the paper being placed beneath. Her hand presently began to tremble, and it was with difficulty she could retain her hold of the scissors. Mr. Simmons then took them into his own hand, and again dropped his pencil through the ring. It could not readily be sustained in this position. After a few moments, however, it stood as if firmly poised and perfectly still. It then began slowly to move. Mr. S. saw the letters traced beneath his eyes-the words James D. Simmons were distinctly and deliberately written, and the handwriting was a fac-simile of his son's signature. But what Mr. S. regards as the most astonishing part of this seeming miracle, is yet to be told.

"Bending down to scrutinize the writing more closely, he observed, just as the last word was finished, that the top of the pencil leaned to the right; he thought it was about to slip through the ring, but to his infinite astonishment,

he saw the point slide slowly back along the word 'Simmons,' till it rested over the letter i, where it deliberately imprinted a dot. This was a punctilio utterly unthought of by him; he had not noticed the omission, and was therefore entirely unprepared for the amendment. He suggested the experiment, and hitherto it had kept pace only with his will or desire; but how will those who deny the agency of disembodied spirits in these marvels, ascribing all to the unassisted powers of the human will or to the blind action of electricity, how will they dispose of this last significant and curious fact? The only peculiarity observable in the writing, was, that the lines seemed sometimes slightly broken, as if the pencil had been lifted and then set down again.

"Another circumstance I am permitted to relate, which is not readily to be accounted for on any other theory than that of Spiritual agency. Mr. S., who had received no particulars of his son's death until several months after his decease, purporting to send for his remains, questioned the spirit as to the manner in which the body had been disposed of, and received a very minute and circumstantial account of the means which had been resorted to for its preservation, it being at the time unburied.

"Improbable as some of these statements seemed, they were, after an interval of four months, confirmed as literally true by a gentleman, then recently returned from California, who was with young Simmons at the period of his death. Intending soon to return to San Francisco, he called on Mr. Simmons to learn his wishes in relation to the final disposition of his son's remains.

"I took down the particulars in writing, by the permission of Mr. S., during his relation of the facts. I have many other narratives of a like character from persons of intelligence and veracity; but they could add nothing to the weight of that which I have just reported to you."

T is a melancholy duty to which we are called, in this our first number, to speak of the recent death of one whose memory has a double claim on our affectionate remembrance. His personal character, as well as his connection with American literature, entitled him to our

regard, and justify this notice at our

hands.

JOHN LLOYD STEPHENS was born at Shrewsbury, Monmouth county, New Jersey, Nov. 28, 1805. He was the son of Benjamin Stephens, who still survives, one of the "oldest inhabitants" of New-York;