The Spiritist Review - Journal of Psychological Studies - 1859

Your Majesty has given me the honor of enquiring about several ques- tions regarding Spiritism. I will try to respond to them with the state of the art knowledge on the subject, summarizing in a few words what we have learned through study and observation. The referred issues are based on the principles of the Science. In order to give more clarity to the solution it is necessary to have those principles in mind. Thus, allow me to consider the subject from a little more elevated stand point, establishing certain fundamental preliminary propositions that will serve, as a matter of fact, as answers to some of those questions.

Outside the visible and corporeal world there are invisible beings that constitute the world of the spirits. The spirits are not disconnected beings but the souls of those who lived on Earth or in other worlds and have detached from their material envelope.

The spirits show all levels of intellectual as well as moral development. Hence, there are good and bad, liars and frivolous, scoundrels and hypo- critical spirits that try to deceive people, encouraging them to wrongdo- ings, as there are those spirits who are well superior in everything, who don’t do anything else but the good deeds. Such distinction constitutes a capital point.

The spirits surround us incessantly. They guide our thoughts and ac- tions irrespectively, thus influencing over the events and destinies of hu- manity. They sometimes reveal their presence through material effects.

Those effects have nothing to do with the supernatural; they only seem supernatural to us because they are founded on bases that are outside of our known laws of matter. Once those bases are known, the effects become part of the category of the natural phenomena. That is how the spirits can act upon the inert bodies and move them without the support of our external agents. Denying the existence of unknown agents just because we don’t understand them is the same as restraining God’s power, and believing that nature has already given us the last word.

Every effect has a cause, and nobody denies that. It is then illogical to deny the cause just because it is unknown.

Since every effect has a cause then every intelligent effect must have an intelligent cause. When we observe the parts of the telegraph produc- ing signs which correspond to a human thought we don’t conclude that those components are intelligent but that they are moved by intelligence. The same happens with the spiritist phenomena. If the intelligence which produces them is not ours then it is evidently from a foreign intelligence.

In the phenomena of natural Sciences, human beings act upon the inert matter, handling it at will. In the spiritist phenomena we act upon intelli- gences that have free will and are not submitted to our wishes. Thus, there is in principle a radical difference between the common phenomena and the spiritist phenomena. That is why ordinary Science is incompetent to judge the latter.

The incarnate spirit has two envelopes: one that is material, the body; another semi-material and indestructible, the perispirit. When discarnate, the spirit leaves the former and retains the latter that form a kind of sec- ond body that, essentially, has different properties. It is invisible to us in its normal state, but it can become visible and even tangible. Such is the cause of the phenomena of apparitions.

Hence the spirits are not abstracts, undefined beings, but real and limited, with their own existences, beings that think and act as a conse- quence of their free-will. They are everywhere around us; they populate space and move with the speed of thought.

Human beings can establish a relationship with the spirits and receive direct communications in writing, by the spoken word or other means. Since they are around us or can attend our call, it is possible to establish frequent communications with them through certain means, as a blind person can do with other persons that she cannot see.

Certain persons are more endowed than others of a special aptitude to transmit communications from the spirits. These are the mediums. The role of the medium is that of an interpreter; an instrument that serves the spirit; such an instrument can be more or less perfect, thus the communi- cations can be easier or more difficult.

The spiritist phenomena are of two orders: the physical and material communications and the intelligent communications. Inferior spirits pro- duces the physical effects; the elevated spirits don’t get involved with such things in the same way that our wise individuals are not occupied with the hard labor; their role is to educate through reason.

The communications may come from inferior as much as superior spirits. Like human beings, the spirits can be recognized by their lan- guage: the language of the superior spirits it is always serious, dignified, noble and plentiful of benevolence; every trivial or inconvenient expres- sion, every thought that shocks reason and common sense, which denotes pride, acrimony and malevolence necessarily comes from an inferior spirit.

The elevated spirits only teach good things. Their moral is that of the Gospels. They only preach union and charity and are never mistaken. The inferior spirits tell absurd, lies and sometimes even make rude remarks.

The good quality of a medium is shown not only by the easiness of the communications but above all by the nature of the received communi- cations. A good medium is the one who sympathizes with the good spirits and only receives good communications.

All of us have a familiar spirit that is devoted to us from birth, who guides, advises and protects us. That is always a good spirit. Besides the familiar spirit there are others attracted to us thanks to their sympathy towards our qualities and defects or as a consequence of past Earthly affections. Hence, in all gatherings there is always a number of spirits, more or less good, according to the nature of the environment.

CAN THE SPIRITS REVEAL THE FUTURE?

The spirits can only know the future in proportion to their elevation. The inferior spirits do not know their own future, let alone other people’s future. The superior spirits do know the future but they are not always allowed to reveal it. In principle, and by a wise design of the Providence, the future must be hidden from us. If we had the ability of knowing it, our free will would be compromised! Certainty of success would sub- tract from us the desire of doing anything, since we would no longer see the need for doing it; the certainty of a disgrace would discourage us. Nevertheless, there are cases in which knowledge of the future may be useful; we can never, however, be the judges of such cases. The spirits re- veal it to us whenever they find it convenient and have been granted God’s permission. Then, it is spontaneously done and never triggered by our request. We must wait for the opportunity with confidence and, above all, do not insist whenever it is denied, since we might otherwise risk to be dealing with frivolous spirits who make fun of us.

CAN THE SPIRITS GUIDE US GIVING DIRECT ADVICE REGARDING THINGS OF OUR LIVES?

Yes, they can and gladly do so. Such advices reach us every day through the thoughts that they suggest to us. We frequently do things whose merit we attribute to ourselves when in fact they are nothing more than inspira- tions transmitted to us. Now, as we are surrounded by spirits that influ- ence us, some in one direction, some in another, we always have our own free-will to guide us with respect to the choices we make, being a real joy when we give preference to our good genie.

Besides the transcendental advices, we can obtain other direct ad- vices through the mediums. However, the fundamental principles that we have just mentioned must be pointed out here. The first thing to consider is the quality of the medium, when the medium is a third party. A medium that only receives good communications, and due to his personal qualities only sync with the good spirits, is a precious server, from whom one can expect great things, as long as seconded by the purity of one’s own instructions, conveniently connecting us to them. I will say more: it is an instrument of Providence.

The second, not less important point, consists of the nature of the spirits with whom we communicate. We should not believe that the first spirit that shows up can guide us adequately. It would be a grave mis- take to see spiritist communications as a means of prediction and the medium as a reader of good luck. It is necessary to consider that we have friends in the spiritual world who are seriously interested in us, more sin- cere and devoted than those considered so here on Earth, who don’t have any interest in flattering or deceiving us. These are, besides our guardian spirit, relatives or persons who were dear to us or even spirits who wish us well, just out of sympathy. These spirits eagerly come when evoked, or even without being called. We often have them inadvertently by our side. These are the ones to whom we should directly ask for advice through the mediums, who give it to us even spontaneously. They do that particularly in the closeness, in silence and when they are not perturbed by any alien influence. They are, as a matter of fact, very prudent and we should not be afraid of any indiscretion on their side: they silence when there are too many ears around! They do more so when in frequent communication with us. Since they say only proper and timely things, we should expect their good will and never imagine that they would hastily satisfy our de- mands. By doing so they demonstrate that they are not under our control.

The nature of the answers depends a lot on the way the questions are framed. It is necessary to learn how to talk to the spirits, as we learn to talk to human beings. Experience is necessary with everything. On another hand, the habit leads the spirits to get acquainted with us and with the medium; the fluids combine and the communications become easier; the conversations then become really familiar between them and us. Something they don’t say today they will say tomorrow; they get used to our way of living as we get to theirs; we become more reciprocally comfortable. Regarding the interference of bad and deceiving spirits – which constitutes the big obstacle – experience teaches us to combat them and we can always avoid them. If we don’t provide shelter to those spirits they don’t come since they know it will be a waste of time.

WHY PROMOTE THE UNDERSTANDING OF SPIRITIST IDEAS?

Since Spiritism is the tangible and evident proof of the existence, indi- viduality, and immortality of the soul, it is the destruction of materialism, the denial of every religion and the ulcer of every society. The number of materialists that Spiritism has led to healthier ideas is considerable and it does increase every day. That alone represents a social benefit. Spiritism not only proves the existence and immortality of the soul but it also shows their happy or unfortunate state, according to the merits of this current life. The future penalties and rewards are no longer a theory but become a patent fact before our eyes. Now, considering that there is no possible religion without the belief in God, in the immortality of the soul and in the future penalties and rewards, Spiritism revives in people those beliefs, whenever those beliefs have faded away. It results that Spiritism is the most powerful support to the religious ideas. It provides religion to those who don’t have it; reinforces it in those who hesitate; consoles by the certainty of the future; leads people to withstand the tribulations of this life with patience and resignation, deviating minds from suicide, an idea that we naturally repel by observing its consequences. That is why those who have penetrated into the mysteries of Spiritism feel happy. To those, Spiritism is a light which dissipates the shadows and anguishes of uncertainty.

If we then consider the moral teachings of the superior spirits we will see that it is totally the moral of the Gospels, for it is enough to say that it preaches the Christian charity in all its sublimity; it does more because it shows its necessity, as much to the present as to the future life, since the consequences of our good as well as bad deeds are there, before our eyes. Spiritism neutralizes the effect of doctrines subversive to the social order, thus redirecting people towards the feelings of reciprocal duties.

COULDN’T SUCH BELIEFS REPRESENT A DANGER TO REASON?

Haven’t all Sciences supplied their masses to the asylums of the alienated? Should they all be condemned for that? Aren’t the religious beliefs also greatly represented among them? Would it be fair to proscribe religion for that? Do we know the number of lunatics produced by the fear of devil? All great intellectual concerns lead to exaltation and may produce harm- ful reactions in a feeble mind. We would be right by assessing Spiritism as having a special danger if it were the only or even the major cause of madness. A huge noise is produced by two or three cases that, under other circumstances, would go unnoticed.

Furthermore, the prior predisposing causes are not taken into ac- count. I could mention other cases in which the spiritist ideas halted the development of madness. In short, and with that in mind, Spiritism does not offer more danger than the other thousand and one causes. I will say more: Spiritism offers them in a much smaller number since it has the cor- recting element in itself and by the guidance it provides, by the calmness it brings to the spirits of those who understand it, it can neutralize the effect of strange causes. One of these causes is despair. Spiritism, by lead- ing us to face the most unpleasant things with cold blood and resignation, gives us the strength to withstand them with courage and acquiescence, thus attenuating the dismal effects of despair.

AREN’T THE SPIRITIST IDEAS A CONSECRATION OF THE SUPERSTITIOUS IDEAS OF THE ANTIQUITY AND THE MIDDLE AGES, AND AREN’T THESE IDEAS GOING TO ENDORSE THOSE? Don’t people without religion call superstition in the great majority of the religious beliefs? An idea is only superstitious if it is false; it is no longer when it becomes true. It is demonstrated that behind all superstitions there is an amplified truth or a truth modified by imagination. Well, re- moving from those ideas their fantastic content, leaving them with reality only, it destroys superstition. Such is the effect of the Spiritist Science by unveiling what is true and false in the popular beliefs.

For a long time the apparitions were considered as a superstitious belief. Now that they are a demonstrated fact and, even more, perfectly explained, they move into the domain of the natural phenomena. There is no point in condemning them because we will not preclude them from happening. However, those who understand them not only are no lon- ger afraid but also become satisfied. And it is so much true that those who don’t share these ideas wish to do so. By just leaving the field open to imagination, the unknown phenomena constitute a source of many accessory and absurd ideas which degenerate into superstition. Once the reality is shown and the causes are explained, the imagination stops at the border of the possible; the marvelous, the absurd and impossible disappear, and with them superstition. Such are the cabalistic practices; the virtue of the signs and magic words; the sacramental formulas; the amulets, the disastrous days; the diabolic hours and so many other things whose ridicule Spiritism understands and demonstrates well.

Those are, Prince, the answers which seemed appropriate to me to the questions that Your Majesty has honored me with. I will feel happy if they corroborate the ones that Your Majesty already has about this issue and persuade Your Majesty to the deeper study of the subject, of so elevated interest. It makes me even happier still if my further help can be of any utility.

With my deepest respect, I am the much humble and obedient server of Your Majesty,

ALLAN KARDEC

Since the publication of our article about Mr. Adrien, the clairvoyant medium, a large number of facts have been communicated to us confirming our opinion that this faculty, as well as other mediumistic facul- ties, is more common than previously thought. We had already observed it in a large number of private cases and, notably, in the somnambulistic state. The phenomenon of the apparition is now a demonstrated fact and occurs frequently. In addition, there are numerous examples offered by throughout history and within Sacred Scriptures.

Many of the reported facts are of a personal nature, happening to those that reported them to us. These are, however, almost always seren- dipitous and accidental. We had not yet seen someone who would have such a faculty in a normal state. With Mr. Adrien that faculty is perma- nent. Wherever he is, the occult population that surrounds us is visible to him, without any evocation. He plays with us the role of the person that can see in the middle of a population of blind people; he sees the beings that we could call the doublets of the human kind, mingled with us and with our actions, while attending their own businesses, if we can say so.

The incredulous will say that it is all hallucination, a misguided word that one uses to explain what one cannot understand. We wish we had the explanation about what hallucination is and, most importantly, what is its cause.

Nevertheless, it has an absolutely remarkable character in Mr. Adrien: the permanence. Up until now what has been conventionally called hallu- cination is an abnormal fact and almost always the result of a pathological state. But that is not the case.

And we who have been studying and observing the phenomenon in its minimum details, we can even attest to its reality. It is not an object of doubt to us, and as we will see, it has provided an outstanding support to our spiritist studies. It has allowed us to introduce the scalpel of the inves- tigation into the extra corporeal life. It is a torch in the darkness.

Mr. Home, endowed by a notable faculty of physical effects, produced surprising results. Mr. Adrien initiates us into the causes of such effects, because he sees them as they are produced and he goes much beyond those things that affect our senses.

The reality of Mr. Adrien’s clairvoyance is demonstrated by the de- scription that he makes of persons that he has never seen before and whose description is acknowledged as exact. For sure, when he describes with rigorous minutia the minimum details of a relative or a friend that we evoke through him, we are positive that he sees, since it could not be something created by his imagination, although there are people whose prevention leads them to deny their own evidence. What is even more awkward is that in order to refute what they don’t want to admit, they explain those facts with causes even more difficulty to understand than the ones we offer.

The descriptions provided by Mr. Adrien, however, are not always in- fallible. With that, as with any other Science, when an anomaly is present- ed, it is necessary to search for the cause since the cause of an exception frequently does confirm the general rule. In order to understand this fact we must not lose sight of what we have already said about the apparent form of the spirits. Such a form depends on the perispirit whose nature, essentially flexible, is subjected to all changes that the spirit may wish to implement. Leaving the material envelope the spirit carries along its ethe- real envelope which constitutes another kind of body. In it’s a normal state that body bears a human shape but not exactly mirrored, trace by trace, particularly from someone deceased for some time already. In the initial moments following death, when there still is a bond between the two existences, the similarity is greater. Such similarity, however, fades away while the separation takes place and the spirit becomes stranger to its last corporeal envelope. However, the spirit can always recover that initial ap- pearance both in its looks as well as with respect to its outfit, whenever the spirit considers useful to be recognized. In general, however, this requires a great effort and will power. Thus, it is not surprising that in certain cases there isn’t similarity in every detail: the main features are sufficient.

Also to the medium such investigation is not carried out effortlessly, becoming painful if repeated several times. The common visions aren’t a cause of any fatigue to the medium because he is not involved except with the general aspects. It is the same that happens when we observe a crowd: we see everything; all individuals stick out to our eyes, with their distinc- tive traces, but without those traces impressing our senses to the point of describing everybody. In order to precisely describe them we would need to concentrate, paying attention to the smallest details that we want to analyze, only with the difference that under ordinary circumstances we concentrate our eyes onto a material and invariable form, whereas in the case of the vision the eyes rest on an essentially fluid-like form, which can change by the simplest action of the will.

Then, we must learn to consider things as they are; let us consider them in themselves and as a function of their properties. Let us not forget that with Spiritism we do not handle the inert matter but with intel- ligences that have their free will and, consequently, we cannot submit to our caprices nor force them to act according to our own will, as if we were displacing a pendulum. We will deviate whenever we want to take our exact Sciences as a starting point to the spiritist observations. That is why the common Science is incompetent with such a subject; it is exactly like the musician who wanted to judge Architecture from a musical point of view.

Spiritism reveals to us a new order of ideas, of new forces, new ele- ments, of phenomena which are not absolutely based on what we know. In order to judge them it is necessary to understand that we need to lib- erate ourselves from all prejudices and preconceived ideas. Above all, we need to enroot this truth: outside those things that we know there may be something else, if we don’t want to be ridiculed by the absurd idea, which is the child of our pride, of believing that God keeps no more secrets from us.

From the above, it is understandable that delicate influences may act upon the production of the spiritist phenomena. There are others, how- ever, which deserve a not less serious attention.

As we said, once the spirit is undressed from its material body, it keeps all its will and freedom of thought that is even greater than when alive; the spirit has susceptibilities that we would hardly understand; something that frequently seems simple and natural to us may hurt and displeases the spirit; an inadequate question may shock and hurt them; they show us their independence by not doing what we want them to do, whereas sometimes they do things that we would not even remember having asked. That is why the requests for proofs and out of curios- ity that they rarely respond satisfactorily are essentially antipathetic to them. The serious spirits do not respond to that and under no circum- stance they would serve as motive of entertainment.

It is then comprehensible that the intention may strongly influence over the spirits mood to present themselves under this or that appearance, to the eyes of the clairvoyant medium; and finally, as they do not have a given appearance unless it is convenient to them, they only do that when there is a serious and useful reason.

There is another reason that somehow is connected to what we could call Spiritist Physiology. The vision of the spirit by the medium occurs through a kind of fluid-like radiation that comes from the spirit towards the medium; the latter one absorbs, so to speak, and assimilates the rays.

If the medium is alone or surrounded by sympathetic persons, united by intention and thoughts, those rays concentrate on him; then the vi- sion is clear and precise and in such a way that the appearances show a remarkable accuracy. If, on the contrary, the medium is surrounded by antipathetic influences and divergent and hostile thoughts; if there is no worshiping, the fluid-like radiation disperses and is absorbed by the environment; hence there is a kind of cloud, projected over the spirit, not allowing a distinction of details. The same would happen to a light beam with or without a reflector.

Another less material comparison can help us to understand the phe- nomenon. We all know that the enthusiasm of a speaker is stimulated by the sympathy and attention received from the audience and if the speaker is otherwise distracted by the rumors, by a lack of attention and ill man- ners, its thoughts will no longer be free: they disperse and the resources scarce out. A spirit that is influenced by an absorbent environment finds itself in the same condition: instead of having the radiations focused onto one point they spread out, losing strength.

We must add one consideration to the preceding ones, one whose importance will be easily understood by everyone who knows the progress of the spiritist phenomena. It is a known fact that there are several causes which may preclude a given spirit from attending our appeal at the time of the evocation: the spirit may be reincarnate or busy somewhere else.

Well, the medium must distinguish, among the spirits that show up almost always simultaneously, the one who is wanted; in case the spirit is not there, the medium may confuse with another spirit, equally sympathetic to the person who is evoking. The medium then describes the spirit, not being able to ensure that it is the evoked spirit or another one. However, if the spirit who showed up is serious the identity will be revealed. Once questioned about this the spirit may explain the cause of error and tell us who in fact is speaking.

A less obvious evocation can also be harmful for a different reason. Each one of us has companions, spirits that sympathize with our defects and our qualities. Such spirits are good or bad according to the individuals.

The larger the number of people gathered the larger the variety of spirits and the higher the possibilities of finding antipathies. Then, if there are hostile persons in the meeting, be it through malicious thoughts or by frivolous character, or even from systematic incredulity, these will attract non-benevolent spirits who occasionally hinder manifestations of every kind, both written and visual. Hence the need to position ourselves in the most favorable conditions if we want serious manifestations: the results justify the means. The spiritist manifestations are not something with which we can amuse ourselves and go unpunished. If you want serious things, be serious then, in the strictest meaning of the word, otherwise you will be toys in the hands of frivolous spirits who will make fun of you.

In our last edition we mentioned something about this strange mani- festation. The information had been verbally passed on to us by one of our subscribers, a friend of the family with whom the event took place,

describing it in a very quick summary. He had promised a more detailed description thus we owe him for his cooperation in making available the letters containing the detailed facts.

The family resides near Bayonne and the letters were written by the mother of the girl who was then ten years old, letters which she sent to her son who was living in Bordeaux, making him aware of the things that were happening back home. Her son was the one who transcribed the let- ters to us; hence their authenticity cannot be contested. We are infinitely grateful to him for his kindness.

The reservation with which we protect the names of the persons in- volved is understandable as this rule is always observed by us, unless we have a formal authorization otherwise. Not everybody likes to attract the curiosity of the crowds. To whom such reservation may indicate a reason for suspicion we say that it is necessary to establish a difference between an eminently serious journal and those that only aim at amusing the public.

Our objective is not to tell stories which will fill out whole pages but to illuminate Science. Had we been deceived we would have been so in good faith. When something is not formally demonstrated before our eyes we only register it. That is not the case when dealing with respectable people, whose honorability we attest, people who are far from trying to lead us to err, and who are also seeking enlightenment. The lady’s son sent the first letter to our subscriber.

“Saint-Esprit, November 20th, 1858 Dear friend,

The reason for the delay in responding to you was the death of my brother that God thought appropriate to take from us and my mother’s return home. I have since been away from my house for some time. I would be really sad if Mr. Allan Kardec consid- ered you just a story teller. This is why I want to forward you the detailed facts that occurred with my family. I believe I have already told you that the apparitions have stopped sometime ago and have no longer manifested to my sister. There you have the letters which my mom wrote to me about those events. Notice that many facts were omitted, although not less interesting. I will write again to complete the story in case you cannot do it by re- calling what I have told you in person.”


“April 23rd, 1855

One afternoon, about three months ago, your sister X felt like going out to do some shopping. As you know the hallway in the house is long and dark; our old habit of walking through that badly illuminated hall somehow makes us do it without stum- bling on the steps of the stair. X had already let us know that every time she left the house she would hear a voice telling her things that she did not understand in the beginning, but which became intelligible later. Sometime later she saw a shadow and heard an insistent voice on her way. The words said by that invisible being tended to calm her down and give her wise advices. The essence of those words was a sound moral. X used to get really perturbed and, as she told us, sometimes felt incapable of proceeding.

“Child”, the invisible being would tell her every time she felt perturbed, “fear nothing since all I want is your well-being”. The voice pointed her towards a path where she found some coins for a period of several days; she found nothing on other occasions. X accepted the recommendations given to her and for a long time she would find either money or toys which you will see yourself. Those gifts were certainly given to her in order to encourage her. You were not forgotten in the conversations. On several occasions he spoke about you and gave us news about you through your sister. He often let us know what you were doing at night. He saw you reading in your room; on other occasions he told us that your friends were over at the house; thus, he always calmed us down when you were too lazy to write to us.

For some time now X has an almost continuous contact with the spirit. She sees nothing during the day. She always hears the same voice that tells her sensible things, always stimulating her to the work and to the love of God. At night she sees a pinkish light which does not illuminate the room, at the place from where she hears the voice. In her opinion that light could be compared to the twinkle of a dia- mond, in the shade. Now, she is no longer afraid. If I am doubtful, she then says: - “Mom, it is an angel that speaks to me; and if you are courageous enough, he says, he will make you get up tonight and you should respond to him if he talks to you. You should go to the place he will indicate; you will see someone before you but don’t be afraid.” I did not want to try my courage. I was afraid and the impression all that had on me made me stay up all night. Several times at night I had the impression of hearing a breath near the headrest of my bed. The chairs were displaced when nobody touched them. My fear completely disappeared sometime later, and I am very sorry for not having submitted myself to the proposed test in order to have direct connections with the invisible, and also to avoid having to continu- ously fight disbelief. I then advised X to question the invisible with respect to his nature. Here is the dialogue between the two:

X – Who are you?
Inv. – I am your brother, Eliseu.

X – My brother died twelve years ago.
Inv. – It is true. Your brother died twelve years ago but there was something in him, as there is in all beings, a soul which doesn’t die and that right now is in your pres- ence, loves you and protects everybody.

X – I wish I could see you.
Inv. – I am right here across from you.

X – However, I see nothing.
Inv. – I will take a visible form for you. After the religious services you will go to the lower side of the temple; then you will see me and I will embrace you.

X – Mom would also like to see you.
Inv. – Your mother is my mother. She knows me. I would prefer to manifest to her instead of you. That was my duty but I cannot show up to many people, since God would not allow. I am sorry that mom did not have the courage. I promise to give you proofs of my existence and then all doubts will disappear.

In the afternoon, at the scheduled time, X showed up at the door of the temple. A young man came to her and said: “I am your brother. You said you wanted to see me. Are you happy now? Give me a hug since I cannot keep this form, which I have taken, for a long time.”

As you appreciate, the presence of that being should have scared X to point of blocking her from making any observation. As soon as he hugged her he disappeared in the air.


Next day, in the morning, taking advantage of the time when X was supposed to leave, the invisible being manifested again and told her:

“You should have been very surprised with my disappearing. Now then, I want to teach you to float in the air so that you can follow me.”

Anybody but X would have been afraid of such a proposal. She, how- ever, promptly accepted it and soon felt flying, like a robin. Shortly after she felt like she had arrived at a place where there was a considerable crowd. She told us that she saw gold, diamonds and everything that ex- cites our imagination on Earth. Nobody gave more importance to those things than we give to the stones of the pavements where we walk. She recognized several children of her age who lived in our street, and died long ago. Coming to an empty and richly decorated apartment she was greatly impressed by the vision of a large table where there were some scat- tered sheets of paper. Near each sheet there was an inkpot. She saw pens tracing characters on the paper, without the support of any hand. When she came back I reprimanded her for being absent without permission and prohibited her from going back to such expeditions. The spirit apologized to her for having caused her trouble, promising that from then on he would no longer invite her without letting me know.

April 26th, 1855

The spirit transformed itself before X’s eyes. It took your form so well that your sister thought you were in the living room. To be assured, she asked him to take its primitive form and after you disappeared it took my form. Well, as soon as you disappeared you were replaced by me. She was really impressed: she then asked how I could be there if the door to the room was locked. Then another transformation occurred. It took the form of your dead brother and told X: “Your mother and all members of the family can’t see all the facts that are realized by my intervention without fear and some concern. I don’t wish to scare; however, I want to prove my existence and spare you from the incredulity of everybody else, for it would be stubbornness on their part not to surrender to the evidence. Ms. C. is a shopkeeper; you know that you need to buy buttons; we will go shopping together. I will transform myself into your little brother (who was then nine years old) and when you return to the house you will ask mom to question Ms. C. about who was with you when you bought the buttons.”

X observed the instructions. I queried Ms. C. who responded that your sister was accompanied by your brother who she actu- ally praised, saying that at his age nobody could imagine that he would give so easy answers and show so little shyness.

You should know that the little one was in school and would only return home at seven o’clock. Besides, he is very shy and does not show the easiness attributed to him. A really curious fact, don’t you think? I believe that God’s hand is not foreign to these inexplicable things.

May 7th, 1855

I am no more credulous than one should be and I do not allow myself to be dominated by superstitious ideas; however, I can- not refuse to believe in facts that happen before my eyes. Highly evident “proofs” were necessary so that I could stop punishing your sister, always afraid that she could be trying to deceive us, abusing our trust.

Yesterday, around 5 pm, the spirit told X: “It is likely that mom will send you somewhere to take a message. On your way you will be pleasantly surprised by the arrival of your uncle’s fam- ily.” X then immediately transmitted to me what the invisible had told her. I was far from expecting such a visit and was even more surprised for having learned about it in such a manner. Your sister left and the first persons she met outside were my brother, his wife and children who were coming to see us. X was quick to acknowledge that I had just had another proof of the truthfulness of her stories.

May 10th, 1855

Today I can no longer doubt that something extraordinary happens in the house. I fearlessly see all these facts taking place without being able to extract any teaching from them, since these mysteries are inexplicable to me.

Yesterday, after having cleaned the whole house, and you know that I pay special attention to this, the spirit told X that, despite the proofs it had given about its intervention in all curi- ous facts that I have told you, I was still doubtful and it wanted to eliminate that for good. A minute only had passed and was enough for me to find every room of the house in a complete mess, all done without a single noise. A red substance which I thought to be blood was spilled on the floor. Had it been only a few drops I might have thought that X had a bruise or a bleeding nose; but know this that the floor was inundated. This strange proof made us work hard to recover the primitive shine of the floor.

X also knows the content of letters, before they are open. It is the spirit that tells her.

May 16th, 1855

X did not accept an observation made by her sister, I don’t know about what. She gave her an inconvenient response, then receiving the deserved reproach. I punished her so that she went to bed without dinner. She has the habit of praying to God before falling asleep. That night she forgot it. A few moments in bed and the spirit appeared to her. He showed her a candleholder and a book of prayers, similar to the one she normally used, and told her that despite the deserved punishment she should not forget her duties. She then got up, did what she was commanded to do and it all vanished when her prayer was over.

The following morning, after having given me a hug, X asked me if the candleholder which was over the table upstairs had been removed. Well, that candleholder, like the one presented to her the night before, and the book of prayers had not been moved.

June 4th, 1855

For some time now, there has been no significant event, apart from the following one: I had a cold for a few days; yesterday your sister was busy so I had nobody to send for some balm. I told X that when she had finished her chores she should go to the nearest pharmacy to buy me something. She forgot my request and I did not remember that either. I am positive about the fact that she did not leave the house or did not stop what she was doing but only to fetch a bowl of soup that we needed.

What a surprise when we removed the lid of the bowl to find barley candies that the spirit had brought in, avoiding her going out and also satisfying my wishes, which I had forgotten.”


We evoked that spirit in one of the sessions of the Society, asking it questions below. Mr. Adrien saw the spirit with the appearance of a ten to twelve year old boy, black and wavy hair, black and lively eyes, pale, ironic lips, frivolous but benevolent character. The spirit said that it ignored the reason why it was evoked. Our corresponding member was present in that session, telling us that the description made corresponded perfectly to the description that the girl had given him on multiple occasions.

1. We heard about the story of your manifestation in a family of Bayonne and would like to ask you a few questions about that.
- Ask and I will answer. But do it fast because I am in a hurry.

2. Where did you get the money that you gave your sister?
- I took it from other people’s pockets. You understand that I would not amuse myself by producing money. I take it from those who can give it.

3. Why have you bonded to that girl? - Due to a great sympathy.

4. Is it true that you were her brother, who died at the age of four? - Yes.

5. How come you are visible to her and not to your mother?
- My mom must be precluded from seeing me but my sister does not need punishment. As a matter of fact it was through a special concession that I appeared to her.

6. Can you explain how you become visible or invisible at will?

- I am not sufficiently elevated and I am too concerned with things that attract me to be able to answer such a question.

7. If you wanted to, could you appear before us as you did with the shopkeeper?

- No.

8. In that state, would you feel pain had you been spanked?

- No.

9. What would have happened if the shopkeeper had spanked you?

- She would have hit air.

10. Which name should we use when talking about you?

- You can call me Elf, if you wish. But let me go, I have to leave. 11. (To St. Louis) Would it be useful to have a spirit like that at our service?
- You frequently have it, assisting you without your knowledge.



CONSIDERATIONS ABOUT THE ELF OF BAYONNE

If we compare these facts to those of Bergzabern, which our readers still remember, we will see a capital difference. The spirit from Bergzabern was more than a rapping spirit – and still is at this point in time – it was a disturbing spirit, literally. It is a very unpleasant and inconvenient guest, although harmless. We will return to this subject in the next issue, when considering new and more recent events.

The spirit from Bayonne is, on the contrary, eminently benevo- lent and helpful; it is like those good servant spirits whose actions are transmitted to us by the German legends, a new proof that there could be a sign of truth in the legendary stories. As a matter of fact, it is clear that imagination would need little effort to transform these facts into a legend, and that they could be taken by a medieval story, hadn’t they taken place, say, right before our eyes. One of the most remarkable traits of the so called Elf of Bayonne is its transformation. What can be said now about Proteus’ fable? Between the spirit of Bayonne and the one of Bergzabern there is still the difference that the latter only appeared in dreams whereas the former became visible and tangible, like a real person, not only to its sister but also to strangers; the pur- chasing of buttons from the shopkeeper confirms that. Why it would not appear to everybody and at any time? It seems that it does not have such a power and also that it could not hold the appearance for long. There would be perhaps the need for a long and intimate work, from a higher power, above its strength. New details, which were promised about these strange phenomena, will allow us to return to the subject in due course.

1. Evocation
- I am here.

Mr. Adrien, a clairvoyant medium who had never seen the spirit during its life, gave the following description, considered very accurate by those who were present and who knew it: Long face, willow cheeks; wrinkled and shaggy forehead; slightly aquiline and long nose; gray protruded eyes; median, mocking mouth; a little pale complexion, gray hair and long beard; bigger rather than small build. Frayed and worn out blue cloth jacket; old and rotten black pants; a colorless handkerchief replacing a tie.


2. Do you remember your latest Earthly life?
- Perfectly.


3. What was the reason that led you to live such an eccentric life?
- I was tired of life and felt sorry for people and their motivations.


4. Some say that it was vengeance and that you wanted to humiliate a relative in a better position. Is that true?

- Not only that. By humiliating that man I humiliated many others.

5. If it was vengeance then it cost you dearly since it prevented you from enjoying all pleasures of social life for many years in order to satisfy that desire. Don’t you find it a bit too harsh?
- I enjoyed things differently.


6. Was there a philosophical thought besides that? Would it be the reason why they compared you to Diogenes?
- There was a relationship with the less healthy part of that man’s philosophy.

7. What do you think about Diogenes?

- Not much: in a lesser degree it is the same that I think about myself. Diogenes had the advantage that he did what I did but among people who were less civilized than my contemporaries.


8. Nevertheless there is a difference between you and Diogenes: his behavior was a consequence of his philosophical system whilst yours was led by vengeance.
- Vengeance led me to the philosophy.


9. Did you suffer by being so isolated, for being the object of neglect and disdain and for the fact that your education separated you both from the hobos and from the educated people?
- I knew that we have no friends on Earth. Ah! How much I experienced that!


10. What do you currently do and how do you spend your time?

- I visit better worlds and enlighten myself... There are many good souls there who reveal the celestial Science of the spirits to us!

11. Do you sometimes come to the Palais-Royal, after your death?

- Why would I bother with the Palais-Royal?

12. Among the persons attending this meeting, do you recognize some that you may have met during your pilgrimage to the Palais-Royal?
- How could I not recognize them?


13. Does it please you to seem them?
- It gives me pleasure, a great pleasure really. They were good to me.

14. Do you see your friend Charles Nodier?
- Yes, particularly after his death.

15. He is errant or incarnate?
- Errant, like me.

16. Why have you chosen the Palais-Royal, then the mostly visited place in Paris, for your promenades? Wouldn’t that be contrary to your tastes for misanthropy?
- I saw everybody there, every afternoon.

17. Wouldn’t that be a sentiment of pride?
- Yes, unfortunately. Pride had an important participation in my life.

18. Are you happier now?
- Oh! Yes!

19. However, your life style must not have contributed to your betterment.
- That terrain life? Much more than you imagine! Wouldn’t I experience somber moments when returning home, alone and isolated? I then had the opportunity to ruminate many thoughts.

20. If you had the opportunity to choose another existence, what would that be?
- It would not be on your Earth. Today I can expect something better.

21. Do you remember your existence before the last one? - Yes, and others also.

22. Where have you lived those existences?
- On Earth and in other worlds.

23. And the one before the last?
- On Earth.

24. Can you tell us about it?
- No. It was an obscure and occult life.

25. Without revealing that existence, can you tell us the relationship it holds to the one that we know, since one should be consequence of the other?
- Not exactly a consequence but a complement. I led an unhappy life due to vices and defects which were much modified before I came to live the life that you know.

26. Can we do anything useful or pleasant to you?

- Ah! Not much. I am now well above Earth.

Spontaneous communication obtained by Mr. L... a medium of the Society

There is a doctrine that should convert the most incredulous for its enchantment and kindness. This is related to the subject concern- ing guardian angels. Just think about the fact that you have near you beings who are your superiors, who are there to counsel you, to sustain you, to help you to escalate the difficult mountain of righteousness; who are more certain and dedicated friends than the most intimate relation- ships that you can establish on Earth; isn’t that a consoling idea? Those beings are there following God’s orders. It was God who placed them by your side. They are there out of love for God, thus accomplishing a beautiful and tough mission. Yes, they will be with you wherever you go. The dungeons, the hospitals, the places of mockery, the solitude, nothing separates you from those friends that you don’t see but whose kind impulse your soul feels, hearing their wise advices.

Had you known this reality better, how many times would that help you at moments of crisis! How many times would that save you from the hands of the bad spirits! However, on the great day this angel of goodness may tell you: “Haven’t I told you? And you did not do it. Haven’t I shown you the abyss? And you fell into that. Haven’t I made you hear the voice of truth in your conscience? Nevertheless, you followed the advices of lie.”

Ah! Interrogate your guardian angels; establish with them this fond inti- macy that reigns among the best of friends. Think not of hiding anything from them since theirs is God’s eyes and you cannot deceive them. Think of the future and endeavor to advance in this life. Thus your trials will be shorter and your existences happier. Go people, courage! Cast away your prejudices and hidden thoughts, once for all. Take the new path that opens up before you. March on; march on, since you have guides that you must follow. The target cannot frustrate you for the target is God Himself.

To those who think it is impossible for elevated spirits to attach them- selves to such a laborious and constant task, we say that we influence your souls even by being millions of miles away from you. To us, space is nothing and even living in another world, our spirits keep the bonds with yours. We enjoy faculties that you cannot understand but be assured that God has not imposed on us a burden beyond our strength and that God did not abandon you without friends and support on Earth. Each guard- ian angel has his own protégé who it watches like a father over the son. It is happy when sees the child following the good path and suffers when its advices are neglected.

Don’t be afraid of bothering us with your questions. On the contrary, be always in touch with us, since you will then be stronger and happier. What makes all people mediums are these communications between each person with their familiar spirit – mediums who are ignored today but who will manifest later, spreading like a boundless ocean to keep incredu- lity and ignorance away. Educated people, educate; talented people, teach your brothers and sisters. You don’t know the work that you accomplish by doing so. It is the works of Christ which God imposes on you. Why would God have given you intelligence and Science but to share with your brothers and sisters and make them advance in the path of the eternal venture and happiness?

St. Louis and St. Augustine

OBSERVATION: The doctrine of the guardian angels, watching over their protégés, despite the distance that separates the worlds, is not sur- prising. It is, on the contrary, grandiose and sublime. Don’t we see on Earth a parent watching over one’s child, even from a distance, help- ing with one’s advice and exchanging correspondence with them? What would then be strange in the fact that the spirits could guide those taken under their protection, from a world to the next, since for them the dis- tance which separates the worlds is less than the one which separates the continents on Earth?

The one thousand and second night of the Arabic tales dictated by the spirit of Frédéric Soulié

SECOND PART

OBSERVATION: The Roman numerals mark the interruptions in the dictation. Several times the work was only restarted after two or three weeks and, despite that, as we have already observed, the report de- velops as if written at once. And this is not one of the less curious features of the production from beyond the grave. We repeat to those who could see this as futile that we don’t publish it as a philosophical piece of work, but as material for study. Nothing is useless to the observer. He knows how to take advantage of everything in order to better understand the investigated Science.

III

Nothing, however, could disturb our happiness. Everything was calmness around us. We lived in perfect security when one night, thinking that we could not be safer, from our side (we were in a roundabout, so to speak, reached from several alleys) appeared the Sultan and his Grand Vizier. Both men bearing a frightening expression in their faces: rage had altered their expressions. Both were – particularly the Sultan – showing an obvi- ous exasperation. The first thought that crossed the Sultan’s mind was of killing me, but knowing the family I belonged to and fearing for his fate, he dared not touch one single hair from my head. He then pretended not to have noticed me, as I had moved to the side as he got closer. However, he continued like a furious man over Nazara, swearing that her deserved punishment would not be long. He took her away, always followed by the Grand-Vizier. As for myself, once the initial scaring moment was over, I swiftly returned to my palace, thinking of any means to take back the star of my life from the hands of that savage who would likely destroy her precious existence.

And then what did you do, asked Manouze. Because, after all, I don’t see any reason for you to be in so much pain, unable to remove your lover from this situation that you created. You give me the impression of being a weak man that has neither courage nor will power when dealing with difficult situations.

Manouze, before you criticize you must listen. I come to you af- ter having examined all means at my disposal. I made offers to the Sultan; I promised gold, jewelry, camels, even palaces, if he returned my smooth gazelle. He despised everything. Since I saw my offers repelled, I threatened him; those were despised as the others. He laughed at everything and made fun of me. I also tried to break into the palace; I corrupted slaves; I got to the rooms but despite all my efforts I could not reach my beloved one.

You are honest, Nureddin. Your sincerity deserves an award and you will have what you came for. As such, I will do something ter- rible to you. If you have the strength to withstand the trial that I will submit you to, you can rest assured that you will recover your old happiness. I give you five minutes to decide.

Once the five minutes was over, Nureddin told Manouze that he was ready to do everything she demanded in order to save Nazara. The witch then stood up and said: “That is fine. Come!” She then opened a door at the back of the room, showing him the way. They went through a somber patio, full of horrible things: serpents, frogs sternly strolling side by side with black cats, holding an air of superiority among other filthy animals. Come here, you who follow the devil. I must assign you with this very delicate task. Nureddin wants Nazara and I promised him that I would give her to him. It is a difficult business. Tanapla, I count on your support. Nureddin will endure all required trials. Move on, then. You know what I want; do it as you please but do it. Watch it if you fail. I reward the one that serves me but cursed be the one who does not grant my wishes!

Your wish will be attended, said Tanapla. Leave that to me.

Then go and do it!

As soon as she mentioned those words everything changed before Nureddin’s eyes. The objects went back to what they were doing before and he was alone again with Manouze.

Now, she said, go home and wait. I will send you one of my gnomes to tell you what to do. Obey him and everything will be fine.

Nureddin felt happy with those words and more so for leaving the witch’s den behind. He crossed the patio again and the room from where he came in; she then followed him to the entrance door. Then, as Nureddin asked if he should return, she responded:

No, it would be useless for now. If it is necessary I will let you know.

Nureddin quickly returned to his palace. He was impatient to find out if something new had happened since his departure. He found ev- erything unchanged. The only thing different showed up in the marble room, a summer resting room used by the inhabitants of Bagdad. There is where he saw, near the small pool in the middle of the room, a kind of disgustingly ugly dwarf. He was dressed in yellow, with red and blue embroidery; he had a monstrous hunchback, tiny legs, a wide face, and green crossed eyes, an ear-to-ear wide mouth and a red hair that rivaled the sun.

Nureddin questioned him about what he was doing there and how he had gotten there.

I am Manouze’s envoy, he said, to deliver your lover. My name is Tanapla.

If you are really Manouze’s envoy, I am ready to obey you. But hurry up. The one who I love is in chains and I am in a hurry to free her.

If you are in a hurry then take me to your room and I will tell you what to do.

Follow me then, said Nureddin.

VI

After having crossed patios and gardens Tanapla got to the young

Nureddin’s room. He closed all doors and said:

You know that you have to do everything that I tell you to, with- out objection. Go and dress up like a merchant. You will carry a package on your back with the objects that we need. I will dress up like a slave and will carry the other package.

Greatly surprised Nureddin saw two large packages by the dwarf’s side, although he had not seen nor heard anybody bringing them over.

Then, Tanapla said, we will go to the Sultan’s house. You will ask to have the Sultan be informed that you carry rare and curi- ous objects; that if he wanted he could offer them to his favorite and that no other huri had ever worn something like that before. You know the curiosity. He will feel like seeing us. Once he is in your presence you will have no difficulty in showing him your merchandise and you will sell everything that we will take to him: these are wonderful dresses which transform the person that wears them. As soon as the Sultan and the favorite wear them they will take our places and we will take theirs: you the Sultan’s and me Ozara’s, the new favorite. Once this metamorphosis is completed, we will be free to act at will; you will then free Nazara.

It all happened as predicted by Tanapla: the sale to the Sultan and the transformation. After a few minutes of horrible furor from the part of the Sultan, who wanted to expel the inopportune, making a terrible fuss, Nureddin called several slaves, following Tanapla’s orders; he ordered that the Sultan and Ozara should be arrested as rebel slaves; he then ordered that he should be taken to the presence of Nazara. He wanted to verify that she was prepared to confess her crimes and then die. He also wished Ozara, the favorite, to follow him, in order to witness the punishment that he had inflicted to the unfaithful woman. Next he marched for about fifteen minutes, followed by the chief of the eunuchs, through a somber corridor terminated by a solid and massive iron gate. The slave opened the three locks; they all got into a large room that was only four or five feet high. Nazara was sitting there, on a straw mat, with a vase of water and a few dates by her side. She was no longer the brilliant Nazara of former times: she was beautiful as always but pale and skinny. She had the shivers of fear when she saw the one that she took by her master, thinking that her time had come.

(Continue in the next issue)

From time to time we will offer select thoughts under the title above, which in a few words will summarize certain essential principles of Spiritism.

I. Those who believe to be capable of avoiding the action of the bad spirits by the abstention of the spiritist communications are like children who believe to be capable of avoiding danger by blind- folding themselves. It would be the same as affirming that it is preferable not to know how to read and write in order to not be exposed to the reading of bad books or to the
writing of stupid things.

II. The one that receives bad spiritist communications, verbal or written, is under a bad influence. Such an influence is exerted on the person irrespective if the person is writing or not. The written text offers a means of proclaiming the nature of the spirits that act upon them. If the person is fascinated enough to the point of not understanding the communications, others can open their eyes.

III. Does someone have to be a medium in order to write an absurd? Who can tell that among all the ridiculous or bad things that have been written already, there aren’t some which the unsuspected Spiritist aphorisms and select thoughts writer, led by some malevolent or jester spirit, represented the role of an obsessed medium through his writing?

IV. The good, but ignorant spirits, confess their insufficiency regarding something that they don’t know. The bad ones pretend to know everything.

V. The advanced spirits demonstrate their superiority by their words and by the constant sublimity of their thoughts, but they are not boastful. Be suspicious of those who emphatically say that they are at the highest level of perfection and among the elected ones. Swaggering is always a sign of mediocrity among the spirits, as it is among us.

WARNING

The sessions that were held on Tuesdays are now moved to Fridays, at the Society’s new headquarters, Rue Montpensier 12, Palais-Royal, at 8 pm. Newcomers will only be admitted on Mondays and Wednesdays, upon presenting personal letters of introduction.

Regarding all businesses related to the Society’s matters, refer to Mr. Allan Kardec, Rue des Martyrs 8, or Mr. Ledoyen, book seller at Galerie d’Orleans, 31, Palais-Royal.

ALLAN KARDEC