Earlier text: The Darkly Lowering HeavensThe Sower.
By R. M. Kilgore
While sowing wheat for a brother a few days since, my mind was called to the words of the Saviour in that beautiful parable of the sower, and like figures used by others of the sacred writers, as illustrating so well the work of the people of God in these last days, into whose hands are committed the great truths connected with the last message to a perishing world. Though this parable may have had its application in every age since it was uttered, yet it was never more applicable than at the present time. We see it fulfilled every time the seeds of present truth are sown in new fields; and while it may apply more particularly to the minister as the sower, we wish to make it more general. The husbandman knows full well that unless he first prepares the ground to receive the seed, he shall obtain no fruit of his labor, even though the seed be ever so good. So with all those who believe the truth and desire its promulgation. They should know and realize that while minds are not impressible, word or action of ours, out of joint with the high profession we make, stands in the way. Our responsibility is truly great. Do we know it? Do we feel it? The servants of God are sent forth “bearing precious seed.” They may be men who fear God, who have his glory before their eyes, and an earnest desire for the salvation of precious souls; they may be approved of God; workmen that can rightly divide the word of truth; yet their labors may prove abortive, to a very great extent, from the fact of influences that were against them, which prevented the precious seed from taking root in many hearts that would, under other and more favorable circumstances, have received it. The enemy is just as busy and works through as many means now as he ever did to resist and oppose the truth. When he cannot effectually raise his own subjects to do this work, he often employs those who are friendly to the cause of God. The friends of present truth are now comparatively in a scattered condition, a few here and there. All are more or less anxious that their neighbors and friends should become acquainted with the truth they love so much. These employ almost as many different modes of action as there are minds to act, each seeking to accomplish the same end. We no more question their motives than we do their honesty. We accept them as pure. One finds himself surrounded by those who are wholly unacquainted with the great truths which to him are so dear. He feels that he has been benefited mentally, physically, and morally, by them. He is very anxious that his neighbors should receive a like benefit; but he is weak and too unworthy to present the truth to them. He remembers that Christ has said, “Let your light so shine that others may see,” &c. He lives the truth out before them. His actions are circumspect; he deals justly, walks uprightly; his words are few, but well chosen. Those around him take knowledge of him and confess that he has been with Jesus. Perhaps years may elapse before he can obtain the services of a minister. But, by his exemplary and consistent life of prayer and devotion, he has so prepared the ground for the seed, that, when sown by the living teacher, he has the satisfaction of seeing a large number of his neighbors embrace the truth, and with him share his joys, having the same hope. He now feels that his prayers have been answered, and his labor rewarded. Another, perhaps a lone sister, together with the same course of action, lends her paper, and hands out a tract when questioned upon a certain point. By thus casting her bread upon the waters, after many days she finds that some of her neighbors are embracing the truth even before they have heard a single discourse. Here, too, by the godly life and upright conversation of this sister, the way is prepared, the grubbing is done, and the soil is ready for the seed when sown by the servant of God. A third class, possessing no less zeal, yet not so great a stock of knowledge, take a different and more independent course. Forgetting that example is better than precept, they are more ready to talk than to act. They think everybody must see as they do, and that they can make them see it. They feel burdened, and to free themselves they must sound the alarm. The different points of the truth are presented; the most objectionable first, and that too in a very unfavorable light. For a hobby, one will take one part of the truth, and ride it. He selects the “state of the dead,” another chooses the “vision” question, a third takes the “health reform,” while a fourth prefers the “dress reform,” and elopes with that. The brother will in his zeal, perhaps, go so far as to inform his friends that if they become Adventists they must adopt the health reform, that they have got to leave off their tea, coffee, pork, and tobacco, while he himself may be a poor specimen of the benefits of the system. The sister may be a zealous advocate of the “dress reform,” while she is attired with one that she is pleased to style the dress, which, to say the least, falls far short of being any recommendation to the movement in question. In this manner, the entrance through which the truth might enter is completely blockaded. The lives of some of the advocates of the cause are not what they should be; they are a reproach to any cause, the influence of which, ten preachers with the plain truths of God’s word, could not fully erase from the minds of the people, neither would they undertake the task as long as there remained any new territory. Men and women are disgusted, and, in many cases, their ears are forever closed against all true reforms. A contrary influence I found the other day which I give to illustrate: While I was searching for a brother whom I had never seen, at every place where I made inquiry as to where he lived I also asked what kind of a man he was, when those that knew him gave me this answer, “We like the man, but we don’t think much of his doctrine.” This answer satisfied me in regard to the standing of this brother, and I was also satisfied that they knew very little about his doctrine. This may be a strong picture, but it will do to look at. As a people, we should avoid extremes. We have enough to contend against without having to meet opposition fired by this strange zeal. It would be better not to sow any seed than to sow tares. In our intercourse with those we wish to benefit, we should not forget that there is “a time to keep silence, and a time to speak.” The wise man also says that “a word fitly spoken is like apples of gold in pictures of silver.” Prov. 25:11. The great apostle says, “Let your speech be always with grace, seasoned with salt, that ye may know how ye ought to answer every man.” Col. 4:6. Peter adds, “Sanctify the Lord God in your hearts; and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear.” 1 Pet. 3:15. The sweet psalmist of Israel ends a psalm in the following beautiful strains: “They that sow in tears shall reap in joy.” And “He that goeth forth and weepeth, bearing precious seed, shall doubtless come again with rejoicing, bringing his sheaves with him.” Ps. 126:5, 6. R. M. KILGORE. THE reason why so little good is accomplished by professing Christians may be owing to their own defect of character. They are not awake to the perils of the last days. They have not that purity of heart from whence all outward holiness proceeds. When we read the acts of the apostles and the epistles which they wrote to the several churches, we cannot but be struck with their zeal and earnestness, the spirituality of mind, the purity of heart, the simplicity of spirit, the contempt of the world, the patience under suffering, the love of the brethren, the oneness of purpose, in leading souls to Jesus, the dependence on the Saviour which appeared so conspicuous in their lives and actions, and which caused them to shine as lights in the world. All who beheld them were constrained to confess they were not as other men. They saw the change, and persecuted them for it. But now the shades of difference between many professed followers of Jesus and the men of the world are so faint that it requires the Sabbath day to discover the line of separation. Inward purity and outward sanctity are true marks of God's children. If we are pure hearted, we shall go to work in earnest, and strive, by a life of devotion and consecration to God, to lead some precious soul to Jesus. The path of the Christian may be rough and thorny; it may be filled with doubts and fears, trials, troubles, and discouragements, but the gospel abounds with rich promises unto the hungry souls who seek the Lord whole-heartedly, and keep all his (God's) commandments. Jesus pronounced his first blessing upon the poor in spirit, his last, upon those who keep the commandments of God. What rich promises are made in the gospel to the faithful, earnest, honest Christian! The Scriptures abound with beautiful descriptions of the privileges and blessings which are the portion of every faithful follower of Jesus. How dark is the earth, and how dreary;
How full all the air of dismay;
How hard is life's road, and how weary
The plodders that faint by the way! How black are the heavens stretched o'er us;
How threatening the clouds of despair;
How throbs the tired ear, with the chorus
Of woe-spirits haunting the air! Oh, the wailings of doubt and of anguish
That sound through the tenanted soul!
Oh, the broken-winged longings that languish
On the banks where the deep waters roll! Yet, though starless the night of our sorrow,
And pathless the steeps where we stray,
Still we wait for the slow-coming morrow,
And long for the breaking of day. We must know—for the Father hath told us—
'Tis a sin for our souls to despond;
For the clouds are but mists that enfold us,
And there's light in the valleys beyond:— Ay, light our brief darkness to scatter,
And crowns for the purified brow,
Soft seraph hands breaking each fetter
Which binds us relentlessly now. Then dark though the earth be and dreary,
And full all the air of dismay,
We will falter not, faint not, nor tarry,
For there's rest at the end of the way. But we'll sing through life's darkest hours,
Faith's jubilant psalm, for we know,
On the graves of our earth-hopes the flowers
Of joy everlasting shall grow. TRAVELING to Oshkosh on the Green Bay Railroad, this afternoon, in the vicinity of Fond du Lac, a young man was so profane that I said to him, “I am sorry to hear you swear so.” He was silent, and I added, “It is for your own good to amend such a habit. It is hurting yourself.” “I know how to take care of myself. When I want your help I will apply to you.” “Very good. Come to me at any time, and I will do all I can for you.” This was all our conversation, but we did not hear another profane word from his lips. Some who rudely receive a rebuke, are the very persons who think most of it afterwards. Entering into conversation with another gentleman, he swore so unhesitatingly by the holy name of our Lord Jesus Christ, that I looked up to him and said: “Do not swear.” “I beg your pardon, sir.” “No, do not beg my pardon. It is not of so much consequence that I heard you, as that God was listening.” “I know I ought not to swear.” “No, you ought not to do so. Will you try to amend?” “Yes, I will.” “And will you pray that God will help you?” “I do not know how to pray.” “You can ask him to forgive your sins.” “But I do not know how.” “Decide in your own soul that you will serve him, and repent of your past sins, and then ask God that he will have mercy on you.” “But you must pray for yourself. I was a child when I began to pray. I was a child when I first loved God, and I have always been glad that I commenced his service when I was young. If you will begin to pray from this time I will teach you an easy prayer.” “But will you pray for me?” “I will if you will pray for yourself.” “Then I promise to do so.” “This is the prayer, ‘Lord, have mercy on me.’ If you will use this prayer from your heart, God will have mercy. He will forgive your sins and make you his child.” At this moment the train stopped. The gentleman earnestly shook my hand, and we parted, perhaps never to meet again until we meet at the judgment-seat of Christ. I have not forgotten my promise, and I wish others would join me in pleading with a prayer-answering God that he will so lead that swearing man that he may be numbered with his own children. A True Life Is Genial and Joyous
A TRUE life must be genial and joyous. The man who is not happy in the path he has chosen, may be very sure that he has chosen amiss, or is self-deceived. But not merely happier—he should be kinder, gentler, and more elastic in spirits, as well as firmer and truer. Not eloquence in the pulpit, nor wealth in the pews, but the reviving influence of the Holy Spirit. Spurgeon says:—“The Holy Spirit is able to make the word as successful now as in the days of the apostles. He can bring in by hundreds and thousands as easily as by ones and twos. The reason why we are not more prosperous is, that we have not the Holy Spirit with us in might and power as in early times. If we had the Spirit sealing our ministry with power, it would signify very little about our talent. Men might be poor and uneducated; their words might be broken and ungrammatical; there might be none of the polished periods of Hall or glorious thunders of Chalmers; but if the might of the Spirit attended them, the humblest evangelist would be more successful than the most eloquent of preachers. It is extraordinary grace, not talent, that wins the day. It is extraordinary spiritual power that we need. Mental power fills a chapel; but spiritual power fills the church. Oh! we know some before whom we shrink into nothing as to talent, but who have no spiritual power, and when they speak they have not the Holy Spirit with them; but we know others—simple-hearted, worldly men—who speak their country dialect, and who stand up to preach in their country place, and the Spirit of God clothes every word with power. Hearts are broken, souls are saved, and sinners are born again. O, Spirit of the living God, we want thee! Thou art the life, the soul, the source, of thy people's success. Without thee they can do nothing; with thee they can do everything.—Ex. What Is Soul? What Is Spirit?
THE discussion of Gen. 2:7 (see REVIEW No. 20), brings directly before us for solution the question, What is meant by the terms soul and spirit, as applied to man? Some believers in unconditional immortality, point triumphantly to the fact that the terms soul and spirit are used in reference to the human race, as though that settled the question, and placed an insuperable embargo upon all further discussion. This arises simply from their not looking into this matter with sufficient thoroughness to see that all we question in the case is the popular definition that is given to these terms. We do not deny that man has a soul and spirit; we only say that if our friends will show that the Bible anywhere attaches to them the meaning with which modern theology has invested them, they will supply what has thus far been a perpetual lack, and forever settle this controversy. What do theologians tell us these terms signify? Buck, in his Theological Dictionary, says: “Soul, that vital, immaterial, active substance or principle whereby he perceives, remembers, reasons, and wills.” On spirit he says, “An incorporeal being or intelligence; in which sense God is said to be a spirit, as are the angels and the human soul.” On man, he says: “The constituent and essential parts of man created by God are two: body and soul. The one was made out of dust; the other was breathed into him.” This soul, he further says, “is a spiritual substance;” and then, apparently feeling not exactly safe in calling that a substance which he claims to be immaterial, he bewilders it by saying, “subsistence,” and then adds, “immaterial, immortal.” This position strikes us as considerably open to criticism. On this definition of “soul,” how can we deny it to the lower animals? for they “perceive, remember, reason, and will.” And if spirit means the “human soul” the question arises, Has man two immortal elements in his nature? for the Bible applies both terms to him at the same time: Paul to the Thessalonians says, “And I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ.” Does Paul here use tautology, by applying to man two terms meaning the same thing? That would be a serious charge against his inspiration. Then has man two immortal parts, soul and spirit both? This would evidently be overdoing the matter; for where one is enough, two are a burden. And further, on this hypothesis, would these two immortal parts exist hereafter as two independent and separate beings? This idea being preposterous, one question more remains: Which of these two is the immortal part? Is it the soul or the spirit? It cannot be both; and it matters not to us which is the one chosen. But we want to know what the decision is between the two. If they say that what we call the soul is the immortal part, then they give up such texts as Eccl. 12:7: “The spirit shall return to God who gave it;” and Luke 23:46, “Into thy hands I commend my spirit,” &c. On the other hand if they claim that it is the spirit which is the immortal part, then they give up such texts as Gen. 35:18, “And it came to pass as her soul was in departing (for she died);” and 1 Kings 17:21, “Let this child’s soul come into him again.” And further, if the body and soul are both essential parts of man, as Mr. B. affirms, how can either exist as a distinct, conscious, and perfect being without the other? Foreseeing these difficulties, Smith, in his Bible Dictionary, distinguishes between soul and spirit thus: “Soul (Heb. Nephesh, Gr. ψυχή). One of three parts of which man was anciently believed to consist. The term ψυχή is sometimes used to denote the vital principle, sometimes the sentient principle, or seat of the senses, desires, affections, appetites, passions. In the latter sense it is distinguished from πνεῦμα [pneuma], the higher rational nature. This distinction appears in the Septuagint, and sometimes in the New Testament. 1 Thess. 5:23.” Then he quotes Olshausen on 1 Thess. 5:23, as saying: “For whilst the ψυχή [soul] denotes the lower region of the spiritual man,—comprises, therefore, the powers to which analogous ones are found in animal life also, as understanding, appetitive faculty, memory, fancy,—the πνεῦμα [pneuma] includes those capacities which constitute the true human life.” So it seems that, according to these expositors, while the Hebrew nephesh, and Greek psuche, usually translated, soul, denote powers common to all animal life, the Hebrew ruach, and the corresponding Greek pneuma, signify the higher powers, and consequently that part which is supposed to be immortal. Now let us inquire what meaning the sacred writers attach to these terms. As already stated, the original words from which soul and spirit are translated, are, for soul, nephesh in the Hebrew, and psuche in the Greek, and for spirit, ruach in the Hebrew, and pneuma in the Greek. To these no one is at liberty to attach any arbitrary meaning. We must determine their signification by the sense in which they are used in the sacred record; and whoever goes beyond that, does violence to the word of God. The word nephesh occurs 745 times in the Old Testament, and is translated by the term soul about 473 times. In every instance in the Old Testament where the word soul occurs, it is from nephesh, with the exception of Job 30:15 where it comes from n’dee-vah, and Isa. 57:16 where it is from n’shah-mah. But the mere use of the word, soul, determines nothing; for it cannot be claimed to signify an immortal part, until we somewhere find immortality affirmed of it. Besides the word soul, it is translated life and lives, as in Gen. 1:20, 30, in all 118 times. It is translated person, as in Gen. 14:21, in all 29 times. It is translated mind, as in Gen. 23:8, in all 15 times. It is translated heart, as in Ex. 23:9, in all 15 times. It is translated body, or dead body, as in Num. 6:6, in all 11 times. It is translated will, as in Ps. 27:12, in all 4 times. It is translated appetite, as in Prov. 23:2, twice; lust, as in Ps. 78:18, twice; thing, as in Lev. 11:10, twice. Besides the foregoing, it is rendered by the various pronouns, and by the words, breath, beast, fish, creature, ghost, pleasure, desire, &c., in all forty-three different ways. Nephesh is never rendered spirit. This soul (nephesh) is represented as in danger of the grave, Ps. 49:14, 15; 89:48; Job 33:18, 20, 22; Isa. 38:17. It is also spoken of as liable to be destroyed, killed, &c., Gen. 17:14; Ex. 31:14; Josh. 10:30, 32, 35, 37, 39, &c. Parkhurst, author of a Greek and a Hebrew Lexicon, says:—
“As a noun, neh-phesh hath been supposed to signify the spiritual part of man, or what we commonly call his soul. I must for myself confess that I can find no passage where it hath undoubtedly this meaning. Gen. 35:18; 1 Kings 17:21, 22; Ps. 16:10, seem fairest for this signification. But may not neh-phesh, in the three former passages, be most properly rendered breath, and in the last a breathing, or animal frame?” Taylor, author of a Hebrew Concordance, says that neh-phesh “signifies the animal life, or that principle by which every animal, according to its kind, lives. Gen. 1:20, 24, 30; Lev. 11:40. Which animal life, so far as we know anything of the manner of its existence, or so far as the Scriptures lead our thoughts, consists in the breath, Job 41:21; 31:39, and in the blood. Lev. 17:11, 14.” Gesenius, the standard Hebrew lexicographer, defines nephesh as follows:—
“1. Breath. 2. The vital spirit, as the Greek psuche, and Latin anima, through which the body lives, i. e., the principle of life manifested in the breath.” To this he also ascribes “whatever has respect to the sustenance of life by food and drink, and the contrary.” “3. The rational soul, mind, animus, as the seat of feelings, affections, and emotions. 4. Concr. living thing, animal in which is the nephesh, life.” The word soul in the New Testament comes invariably from the Greek ψυχή (psuche); which word occurs 105 times. It is translated soul 58 times, life, 40 times, mind 3 times, heart, twice, us, once, and you, once. Spirit in the Old Testament is from two Hebrew words n’shah-mah and ruach. The former occurs 24 times. It is 17 times rendered breath, 3 times blast, twice spirit, once soul, and once inspiration. It is defined by Gesenius, “Breath, spirit, spoken of the breath of God, i. e., a) the wind, b) the breath, breathing of his anger. 2. Breath, life, of man and beasts. 3. The mind, the intellect. 4. Concr. living thing, animals.” The latter, ruach, occurs 442 times. Spirit in every instance in the Old Testament is from this word, except Job 26:4, and Prov. 20:27, where it is from n’shah-mah. Besides spirit it is translated wind 97 times, breath, 28 times, smell, 8 times, mind, 6 times, blast 4 times; also anger, courage, smell, air, &c., in all sixteen different ways. Spirit in the New Testament is from the Greek, πνεῦμα (pneuma) in every instance. The original word occurs 385 times, and besides spirit is rendered ghost 92 times, wind once, and life once. Parkhurst in his Greek Lexicon, says: “It may be worth remarking that the leading sense of the old English word ghost is breath; that ghost is evidently of the same root with gust of wind; and that both these are plain derivatives from the Hebrew, to move with violence: whence also, gush, &c.” Pneuma is defined by Robinson in his Greek Lexicon of the New Testament, to mean, primarily, “1. A breathing, breath, breath of air, air in motion. 2. The spirit of man, i. e., the vital spirit, life, soul, the principle of life residing in the breath breathed into men from God, and again returning to God.” We now have before us the use and definitions of the word from which soul and spirit are translated. From the facts presented we learn that a large variety of meanings attaches to them; and that we are at liberty wherever they occur to give them that definition which the sense of the context requires. But when a certain meaning is attached to either of these words in one place, it is not saying that it has the same meaning in every other place. By a dishonorable perversion on this point some have tried to hold up to ridicule the advocates of the view we here defend. Thus when we read in Gen. 2:7, that Adam became a living soul, the sense demands, and the meaning of the word soul will warrant, that we then apply it to the whole person; Adam, as a complete being, was a living soul. But when we read in Gen. 35:18, “And it came to pass, as her soul was in departing, for she died,” we give the word, according to another of its definitions, a more limited signification, and apply it, with Parkhurst, to the breath of life. But some have met us here in this manner: “Materialists tell us that soul means the whole man, then let us see how it will read in Gen. 35:28: ‘And it came to pass as the whole man was in departing: for she died.’” Or they will say, “Materialists tell us that soul means the breath; then let us try it in Gen. 2:7: ‘And Adam became a living breath.’” Such a course, while it is no credit to their mental acumen, is utterly disastrous to all their claims of candor and honesty in their treatment of this important subject. While we are not at liberty to go beyond the latitude of meaning which is attached to the words soul and spirit, we are at liberty to use whatever definition the circumstances of the case require, varying of course in different passages. But in the whole list of definitions, and in the entire use of the words, we find nothing answering to that immaterial, independent, immortal part, capable of a conscious, intelligent, active existence out of the body as well as in, of which the popular religious teachers of the day endeavor to make these words the vehicle. And now we would commend to the attention of the reader another stupendous fact, the bearing of which he cannot fail to appreciate. We want to know if this soul, or spirit, is immortal. The Hebrew and Greek words from which they are translated, occur in the Bible, as we have seen, seventeen hundred times. Surely once at least in that long list we shall be told that the soul is immortal, if this is its high prerogative. Seventeen hundred times we inquire if the soul is once said to be immortal, or the spirit deathless. And the invariable and overwhelming response we meet is, Not once! Nowhere, though used so many hundred times, is the soul said to be undying in its nature, or the spirit deathless. Strange and unaccountable fact, if immortality is an inseparable attribute of the soul and spirit! An attempt is sometimes made to parry the force of this fact by saying that the immortality of the soul, like that of God, is taken for granted. We reply, The immortality of God is not taken for granted. Although this might be taken for granted if anything could be so taken, yet it is directly asserted that God is immortal. Let now the advocates of the soul’s natural immortality produce one text where it is said to have immortality, as God is said to have it, 1 Tim. 6:16, or where it is said to be immortal, as God is said to be, 1 Tim. 1:17, and the question is settled. But this cannot be done; and the ignoble shift of the taken-for-granted argument falls dead to the floor. What Spiritualism Is Doing—Who Consult Mediums.
By James White
I cut the following out of the “New York Letter” of an Indiana paper. It gives a very good idea of the progress that is being made by spiritualism, and who are its followers. Those who are not personally observant of it, know but little of its gathering strength and influence. J. H. W. NEW YORK, March 30, 1872. One’s rambles in the metropolis are sometimes pointed by queer episodes. The other day, for instance, a friend wanted me to visit that mysterious being yclept, a medium, and, not being at all averse to the taking of a few mental photographs in the spiritual sphere, I went. We found the ante-room thronged by persons in waiting, and each “interview” or seance occupying from twenty minutes to half an hour. All of these individuals, without exception, evidently belonged to the better classes, and I subsequently learned that the place was frequented by some of the most distinguished ministers, bankers, editors, merchants, and politicians, of the city and country. In fact, the fame of the medium has excusably excited the curiosity of the intelligent, and the wonderful manner in which he unravels the mysteries of the past, and lifts the veil of the future—brings you face to face, as it were, with friends and relatives long dead, describes the minutest details of personal appearance, and converses with them as if they were in the flesh—is well calculated to make the skeptic exclaim, like Stephen Blackpool, “It’s all a muddle—all a muddle.” The room in which the seances are held is an ordinary parlor, furnished with some elegance, but in the usual style, with piano, book case, sofas, and a large center-table. There is certainly no machinery, and none appears necessary. The medium is a large, handsome looking man, say six-and-thirty years of age, black-haired, brown-eyed, gentle-voiced, and with manners that are the perfection of good breeding. As my friend and myself were ushered in, he arose and remarked, “You must excuse me, gentlemen, if I confess that I feel the influence leaving me, but the truth is, I am almost physically exhausted, having sat here nearly ten hours; still, I am impressed that we shall have some manifestations.” Sure enough, we had scarcely drawn up to the table, when raps were audible on the floor, on the chairs, on the walls, on the piano and elsewhere. “Your spirit friends seem glad to meet you,” observed the medium, who by this time had lighted a cigar and was leaning back in his easy chair. “Write the names of those with whom you would like to communicate on these small bits of paper, and then fold them tightly.” My friend then did so, and they were thoroughly mixed. One by one the medium took them, laid each in turn against his forehead, and called out the persons designated: “That’s your grandfather; that’s Julia, your first wife; that’s your friend Robert, who died in St. Petersburg,” and so on. “By the way” added the spiritualist, “there is a message for you from St. Petersburg.” The rapping was vehement, and the medium went into some astonishing details about an old railroad contract that remained unsettled. “I should like to ask a few questions mentally,” said my companion. “All right, sir; write them on a paper, and fold them so that I cannot see them.” It was done repeatedly, and in each instance the answers were prompt, correct, and in detail. As a test, several of the questions were written in the Russian language, and one or two in short hand, but it seemed to make not the slightest difference in the responses. Suddenly, the medium observed, “Your Russian friend desires to give you further proof of his presence with you, by writing his name on my arm.” The sleeve was drawn up, and we both distinctly saw, in red letters, between the medium’s elbow and wrist, a signature that was at once recognized. I threw a peculiar seal upon the table, and asked, “What can you tell me about that?” “Nothing now,” was the reply, “yet I should like to have a copy of the seal, for sometimes the most mysterious information comes to me in an unexpected way.” He placed the seal in his pocket-book, but in five minutes threw it out, with the remark, “I don’t want it, after all; for the spirits have impressed it on the sides of my porte-monnaie,” and he showed me as perfect a fac simile as if it had been taken in wax. The interview lasted three-quarters of an hour, and it would require two or three columns to describe all that was said and done. Let it suffice, therefore, that I saw enough to satisfy anybody who believes his senses, of the existence of some power, either sublunary or supernatural173 , which is calculated to upset the best regulated philosophy and religion, when it permits a perfect stranger to tell you secrets that belong only to the dead, and to penetrate apparently at will, the very sanctum sanctorum of your heart. Five dollars is the usual fee paid for the gratification of this species of curiosity, and there seems to be no end to the people who are anxious to make the investigation.