CHAPTER XI.

MEDIUMSHIP.

"Each ounce of dross costs its ounce of gold." - LOWELL.

"And he set the rods which he had peeled before the flocks in the gutters;

and

the flocks conceived before the rods, and brought forth cattle, ring-streaked, speckled, and spotted."-BIBLE.

"It seems that every creed or tribe of earth

Conceives a God, and gives him form and birth

Possessing all the traits of every tribe:

Thus, while portraying God, themselves describe;
And as they each advance in reason's light,

And have more just conceptions of the right,

A God of like improvement then appears."-BARLOW's "VOICES."

SPLICE the hemlock, oak, and pine, can we make a new tree? Wait till each, fulfilling its mission, crumbles into dust: now there is a union of the elements; out of the improved soil rises another species of tree, matter progressed, — which no art can construct. At a Universalist Convention held in Janesville, Wis., in the summer of 1864, were three radical ministers, Revs. R. S. Sanborn, A. J. Fishback, and J. O. Barrett. Having spiced and peppered the "bread of life" quite successfully, we sinned "the sin of heresy." Secreting ourselves, we attempted to draw up a platform for a new religious movement; but the spirits dashed the creed-making business to the ground. Thinking we had not got the right patterns, we concluded to "wait on the Lord" by calling a convention of "Liberal Christians" in Beaver Dam, Wis., Rev. H. A. Reid (Unitarian) being afterward enlisted as a co-operator. But who would bring in the Spiritualists? Note how the spirits came to our rescue. We went to Palmyra to preach a chowdered theology. By invitation of Dr. Ridell, an old schoolmate, Mr. Peebles was announced to speak there the next Tuesday evening. "Mr. Peebles," we asked, "of Battle Creek, the writer of Spiritualism in Universalist papers?

That's the man we must see." He had just closed a month's labor in Milwaukie. We clasped hands for the first time at the residence of Rev. C. F. Dodge of Palmyra, Wis. Being then a "respectable Universalist minister," we looked him over very carefully, endeavoring to call him out, particularly upon the subject of "free love;" for we staidly asked, if "Spiritualists generally are free lovers!" Agreeably surprised at his positive remarks, advocating a moral life far above our actuality, we were taken back again by a most awkward Indian jump he made, with a war-whoop yell, when we spoke kindly of the Indians; but the next moment all this "ministerial impropriety" (in our estimation) vanished, when he discoursed so feelingly about the rights of the Indians, and of the down-trodden of all races. When we had inspected each other, he with a sort of careless sociability, we with a coy and very churchal questioning, — he said, when alone, to test the heart-blending, "Bro. Barrett, I see your inner life and struggles, the drift of your love, and impending fate as a Universalist minister. My sympathy goes out to you: we are brothers in oneness of spirit." The manner of this remark, tinged in every cadence with a sweet confidence, shot through us a sunbeam. Then and there we laid before him our darling project, soliciting co-operation. He responded with a hearty readiness, consenting to represent the Spiritualists, and enlist all possible influence from that source. This happy interview was introductory to a most enlivening correspondence with him, which became the principal agency in emancipating us from a sectarian prison. In the mean while, the prime actors, noticing the great meeting in the churchal and spiritual presses, received responsive letters from eminent divines of the Unitarian sect, such as David Wasson, Drs. Ellis, Livermore, Clarke, Bellows, E. C. Towne; and from J. S. Loveland, Moses Hull, Adin Ballou, and others of the Spiritual ranks; but none of marked note from the Universalists except Revs. J. H. Harter and George Severance who gave any encouragement to the undertaking.

Soon after, attending a convention of Spiritualists at St. Charles, Ill., we publicly stated the object, advocated union, and invited Spiritualists present to attend our meeting at Beaver Dam, when E. V. Wilson sprung to his feet, and lashed the proposition with a commendable fury, shouting the prophecy home, that brought a laugh from the electrified audience and a blush to our cheek, pointing at us with a rebuking sarcasm, " And you, sir, kicked out of the Univer salist sect, where you deserve to be!"

The auspicious hour arriving, these "heretics" (Peebles and Fishback absent on other engagements) met at Beaver Dam, -five Unitarian clergymen, two Universalists, one lone Spiritualist representative (Dr. J. E. Morrison of Illinois). The convention was meager, a mongrel. The batteries opened; all was brotherly, when, of a sudden, a growl was heard. The true symbol of the meeting was a spotted hyena. Mr. Morrison was covertly ignored. Spiritualism must be cast out of the kingdom, "the dirty thing!" Rev. of Janesville had "conscientious dislikes against Spiritualists: they are loose, seditious. Mr. Peebles and other restless clergymen are a fair specimen, having been for years under the ban of their denomination." No proof was adduced to substantiate this statement. It was cowardly, FALSE. Indignant, we poured in grapeshot. A battle ensued. The fire was hot. Injustice had been done, and the rebuking angels scattered us. Blasted in this our most sanguine effort, but hoping for union in another State, we fled to Battle Creek, where Mr. Peebles had been trying his art of cementing liberal elements in conventional fellowship. Pursuant to due notice, the people assembled. Any Universalist ministers? any Unitarian? Not one, except our heretical self. The meeting was mainly Spiritualistic in representation. Moses Hull, William Baldwin, and others, gave a ready hand of support. It was inspiring, embosomed this time in the loves of the angels. The folly of amalgamating incongruous elements was apparent. The lesson which the spirits taught us was "No alliance with the dead!

severe, but beautiful.

lowship hath Christ with Belial?" is written on ruins. damaged titles! "Let the dead bury their dead!" said, "and so endeth the second lesson."

"What fel

Exhume no

So we both

The morality of mediumship depends upon the plane to which we key it. If sensuous in motive, developed by "filthy communications," its mold of character is of the same low degree, ." carnal and devilish." No stream can rise higher than its source. Descending from the spiritual, cultured in the moral, restraining in the passional: then we have what holy angels expect, -reform and progress. Said the pure-minded Nazarene, looking to the mediumistic discipline of his apostles, "In this rejoice not, that the spirits are subject unto you; but rather rejoice because your names are written in heaven." On the arches of the spiritual temple faithful mediums have such uames engraved: PURITY, CHASTITY, FIDELITY, CHARITY, PATIENCE, -just as our leading virtues are.

Stormy, blasting-shivered by lightnings: March winds from melting winter! So Mr. Peebles's mediumistic experiences during 1857-63. What of his horoscope? Clouded with doubts, red with battles, purpled with victories! Such is the way for all of us. Jesus had his seasons of temptation, destruction, "strong crying and tears," martyrdom; the after calm of "Father, into thy hands I commend my spirit." What of Pythagoras, Socrates, Plotinus, Apollonius of Tyana, Hildebrand, Friar Bacon, Joan d' Arc, George Fox the Quaker, Swedenborg the Mystic, Murray the Preacher?-lights in the zodiac of solar truth, mingling their glory with the new-made planets of our age, they shine at last over the chaos of their pilgrimage. Thither the journey lies; through the hells of self, up the heights; veterans of moral heroism! "Thou art the anointed cherub that covereth; I have set thee so thou wast upon the holy mountain of God; thou hast walked up and down in the midst of stones of fire."

"E'en his vices leaned to virtue's side."

Unsuspecting as a child, confiding as a woman, believing humanity is divine, Mr. Peebles awoke from soul-slumber in objective life to plunge into the magnetic whirlpools, tempest-tost, and riven as a lost mariner at sea. "He is mine," said a voice; 66 nay, mine," said a loving angel. Oh, the "conflict of ages"! Here our brother fought against spirits, against mortals, — himself the chief enemy to himself. The following letter to a friend betrays the secret of every spiritual soul, the balancing pivot, Mohammed's hair-bridge stretched over the abyss on which Allah's children must walk to heaven:

"DEC. 28, 1861.

"It may be that my conscience is becoming exceedingly sensitive; for at times I feel impelled to rush along the track of my whole past earth-life, unsaying and undoing every thing said and done amiss. Forgiveness is out of the question. Restoration and reconciliation, crowned with wisdom, are the only saviors. The very things, that, in the depths of my soul, I hate, I am tempted to do; thus being a puzzle to myself. It is quite clear that we must die to the earthly before we can live to the spiritual. My aspirations, Heaven knows, are high enough; but they are never realized: and yet I complain of no one but myself; nor would I make others miserable on my account. The world shall only see my smiles.

"I am weary, I am weary,

I am longing for my home,

Looking through life's wildering mazes

For the rest which ne'er doth come;

But sometimes there cometh visions,
Faint, yet beautiful to me,
Of the home for which I'm longing,

In "the land beyond the sea."'

"True, there are some flowers blooming along my pilgrim pathway; but they grow fresh in Nature's garden, and jut out from the mountain sides, rather than from the masses of souls I meet.

"Grief is deepest laid

On hearts that deepest feel and deepest love.
"Perfect thro' suffering," mounting thus above
The sense of wrong, the soul is steadfast made.'"

Must we have experience on the plane where we stoop, ere we can sympathize with the fallen? Must we explore every hell, ere we can open a full, free heaven to the unfortunate? Does the human heart select a life of shame, or is it forced by circumstances? Ask the gamblers. Ask our erring sisters. Ask the blasted hopes, the aching consciences, the bitterness of hearts. Cherish it, - the sweet truth, that human nature is pure by birthright as the budding rose; or will you reckon that its beauty is to blame for the blighting frost or heat?

Mediumship! what a power this, that touches all the souls in the world; that feels all that mortals and angels feel, drawing the pilgrim up to higher love: but oh, the perils, the perils! Can the medium, confiding as a child, descend into the hells of self and not be contaminated, or tempted to err? Such may sin, and not be sinful; may be snared, to learn wisdom! O beautiful charity! drop a tear on every heart-stain, and out of the roots of woe will spring the truest love. Afterward the descent can be made by an angel of light, the mental darkness furnishing fuel for a greater moral splendor.

Muscular contortions, painful trance, the Dervish dance, are not criterions of evil influences, but simply the processes of removing obstructions. The mediumistic phases vary according to organization. Frenzy of body may prevent injury to the inner life. Too much illumination of the spiritual senses might induce phantasy. The opening of the spiritual forces, until we are wholly balanced, subtracts from the material. There is a magnetism in a smile, a frown, a gesture, a kiss, a heart-throb. Psychological action of the nerve-organs mediumizes for the supremacy of the spirit.

About this time, Mr. Peebles was easily controlled. In psychological, half-dreaming consciousness, he often traveled miles, and found