"The vision hypothesis is really the only one with which an apologist has to deal. The 'swoon' hypothesis is hopelessly discredited, and the supposition of fraud on the part of the Disciples is out of date. No doubt the vision hypothesis has found many advocates. But it will not account for the facts. It is inconsistent with the evidence afforded by the Apostle Paul. It is inconsistent with the mental state of the Disciples during the time between the Crucifixion and the Resurrection. Every account of their state of mind agrees in representing them as sunk in despondency. They regarded every hope which had been built on Jesus as utterly lost. They did not believe that he was risen from the dead, until they had received varied and prolonged proof that it was so. They were, in fact, predisposed to incredulity. So far from being in a state which might generate visions of an illusory and subjective order, they were in a state of mind which excluded such a possibility. The hypothesis of visions has to contend with this great difficulty. If this could be removed, there would still remain the inconsistency between the hypothesis and the nature of the manifestations of the Risen Christ; the length of time occupied by them; the fact that they were witnessed by many persons at the same time, and that they suddenly ceased at the time they did. The only interest which we can have in the case, is to construct an hypothesis which will account for all the facts. The only hypothesis advanced now by any competent critic is this one of visions. The only other tenable hypothesis is that which from of old has been accepted by Christians. On no other ground than its proven inadequacy do we put on one side as insufficient the hypothesis of visions; and we, therefore, advocate, as the one sufficient explanation of all the facts, the hypothesis that the appearances of Jesus to his disciples were real and objective."

But is this the only conceivable ground to occupy? Is it the only tenable hypothesis? The increasing experience, which a study of some of the phenomena of Spiritualism brings, places us on a vantageground. The power of the spirit-body to clothe itself with a temporary garb of matter, its defiance of the laws which are known to us as controlling and governing matter, its strange independence of material obstacles; all these throw a flood of light on the appearances of the Forty Days, the coming and going of the risen Body, its presentation in the closed room when the Disciples had met, and the various manifestations of its identity with, yet disimilarity from, the physical body that had hung on the Cross. To us Dr. Milligan's argument is good so far as it goes, but would be vastly strengthened by an acquaintance with the phenomena of materialisation or formmanifestation which are occurring among us now.

THE "BANNER OF LIGHT” V. THE "PSYCHOLOGICAL REVIEW.” We are sorry to see that certain remarks made in our August summary of "Contemporary Opinion" have been distasteful to the Banner of Light. We hasten to assure our contemporary that we

had no sort of intention of saying a single word that could give offence to the conductors of a paper so long and so justly respected. If we did not then dwell on the many admirable qualities that distinguish the Banner, we trust that our subsequent remarks will have shown that we fully appreciate them. Having towards our contemporary nothing but the kindest feelings, we will not dwell upon the details of which complaint is made, but will simply say that we regret having written anything which could be so construed as to give reasonable cause for complaint, or to convey ideas which were far from our mind. If the editor of the Banner will give us credit for fraternal feeling to one so old in the work as himself, he will see that our words will bear a construction more kindly than that which he has read into them. We do not, however, desire to argue this point, and simply renew our expressions of appreciation and regard.

MONTHLY SUMMARY

OF

CONTEMPORARY SPIRITUAL OPINION.

"LIGHT" (LONDON).

(August 27-September 17.)

A prominent feature in this well-conducted journal is a series of accounts of certain séances furnished by the Hon. J. L. O'Sullivan. He thinks it important to keep up a regular record of the passing phenomena of Spiritualism, and that "a lucid paragraph of fact is worth, for the propagation of Spiritualism, a column of philosophising, or many a page of fine writing.". This is substantially true, and Mr. O'Sullivan's facts, though by no means new, are worth record, in spite of the small proportion they bear to the nine columns of "philosophising" in which they are embedded. There will always be a class of mind that gets hold of facts, i.e., of phenomena that appeal objectively to the senses, more easily than of argument, philosophy, or theory. This class will usually predominate, and it is very necessary that provision should be made for its requirements. It is perpetually being recruited from new inquirers, to whom the plainest and simplest phenomena alone commend themselves. Some of the oldest Spiritualists, moreover, seem never to lose interest in the objective phenomena. A considerable space, therefore, may fairly be given up to these records in such a journal as Light aspires to be. But there is another class of mind which, convinced of the reality of the phenomena, chafes at their aimless repetition, and seeks

to correlate present experience with past, and to frame a philosophy, or at least to evolve an orderly theory, from observation. These ask fairly for some space for discussion with like minds. A third class cares little for dry facts, has not the metaphysical or philosophical cast of mind, but is deeply stirred by the spiritual teaching which flows into the receptive soul from the unseen world. Their type is purely religious they are emancipated from theological trammels, and care little for human systems of doctrine, but they crave for simple spiritual guidance and instruction. For these three great types of mind-the Phenomenal, the Philosophical, the Spiritual a journal that aspires to the place of a leader of thought must make regular provision. The recorded facts of the whole literature of Spiritualism are not so varied nor so numerous but that the best of them may find a place in it, simply and tersely stated, as a physician records his case in a medical journal. Mr. O'Sullivan's interesting narratives occupy more space than can fairly be asked for the subject with which they deal; and there are at least four more columns of like records, including an account of a healing medium. The Phenomenal, therefore, has more than its fair share of attention.- -The Philosophical is represented by two interesting letters from Dr. G. Wyld on "The Creative Power of the Imagination and Will," and on "Sleep": unless we add a letter on the question, Is Spiritualism a Religion? which, we are thankful to see, closes a dreary discussion, in which a little definition and some logic would have been very serviceable. The Philosophy, then, comes very poorly off. The Spiritual portion is represented by two messages on Sleep and Clairvoyance (both excellent reading) from the author of "Life Beyond the Grave," and by one of the "Spirit-Teachings,' which loses much of effect by isolation. A greater frequency of insertion would add much to the force and even to the intelligibility of these communications.For the rest, space is given, very profitably, to a record of contemporary opinion; and, rather diffusely, to the proceedings of Spiritualist Societies. They do not seem to furnish any records of special interest outside their own bounds.- -There is at least one piece of good poetry; a valuable translation by Dr. Dixon, from the Revue Spirite, of an article on Clairvoyance; and a series of "Notes by the Way (now contributed, we observe, by M. A. Oxon), which contain a mass of curious and useful matter. The Gwenap Ghost, and spiritual experiences in Early Methodism are very curious; and the criticism of M. A. Oxon on Theosophical theories of mediumship comes from one who has studied the question all round.The tone, style, and general

appearance of Light are worthy of all praise. It is so good that we have ventured to point out some details in which we conceive that it might be improved, though we are fully aware that it is easy to put forth an ideal, and very difficult to realise it. Our contemporary is conducted with an unfailing courtesy, and with an ability which is very commendable.

"THE SPIRITUALIST" (LONDON).
(August 3-September 16.)

Spiritualism in Florence" is a diffuse account of some private experiments which attained a considerable measure of success. It is noted that the intellectual manifestations were easily obtained: the physical phenomena only after the greatest perseverance. The former included intuitive writing, mechanically traced characters and drawings, " a very admirable work that we know to be due to the spirit of Boccaccio," and some very important communications from Confucius." This sounds very suspiciously like a random use of great names. The physical phenomena are of the usual type, including materialisation, the melting away of a warm, living hand in the grasp, and the production of elaborate music from a closed piano, after the manner familiar to those who have sat with Mr. D. D. Home. Spiritualism throughout Italy is, we learn with regret but without surprise, "little known and less appreciated."Mr. Husk seems to be getting phenomena similar to those which occurred many years since in the presence of Mr. Williams. At a séance held at 41 Denbigh Street, Belgrave Square, it is recorded that he rose, chair and all, and was levitated on to the table while his hands were held on each side. His arms were further passed through the space between the upper rails of the back of the chair.-J. K. pursues his exposition of the Errors of the Theosophists, denouncing Madame Blavatsky's great book, "Isis Unveiled," as "a thoroughly misleading one, crammed full of matter whereof the author has not grasped the right meaning." He states that Elementaries are "physically undeveloped human beings prematurely thrown into the spirit-world": and Elementals are "simply not very advanced human spirits" who prefer to live in one of the elements. His word of final warning has the true ring, whatever opinion may be formed of his theories. "Often am I asked whether I know a special process whereby to acquire magic power; whereto my reply ever is, 'beyond the Christ-life there is nothing; no shorter way exists than the straight line.' Whoever attempts to arrive at Divine power by diabolic means labours in a most deplorable delusion.

Anæsthetics and drugs should never be experimented with. Also with the practice of organic mesmerism must be united great care not to abuse the power, combined with an uncompromisingly pure life." There is more wisdom in these few lines than in many occult volumes.- -Mrs. Showers contributes a curious account of the late Mr. Luxmoore appearing to a friend who had been with him, and had placed the wreaths round his coffin when he died. She had taken away the curtains that had been used to form a sort of cabinet when Mr. Luxmoore had séances in his house. He gave them to her when he discontinued his investigations. On a particular night they were hastily nailed up to keep out the draught, and then "they were gently divided, and there stood before me, clearly, distinctly, livingly, the form of Mr. Luxmoore. The very ring he constantly wore was clearly discernible on one of the hands that held the curtain. He looked at me steadily and gravely for more than a minute: then the curtains fell together, and he was gone.'

"THE MEDIUM" (LONDON).

(August 26-September 16.)

J. K. has apparently transferred his communications from the Spiritualist to the wider arena of the Medium, where he discourses learnedly on the Adeptship of Jesus Christ in a way calculated to be very provoking to those who have not learned to think outside of orthodox grooves. There is a very incisive free handling of the various inconsistent stories and legends that cluster round the Gospel narratives, and the papers throughout may be read with advantage. He does not consider that Jesus could have been initiated in Egypt, seeing that he was but a child, and that the Egyptian priests were most exclusive and inaccessible. His adeptship he regards as of indigenous and spontaneous growth, and his life as "one of absolute Purity, Reason, and Justice, tempered with Mercy and Charity." His esoteric doctrines were unintelligible to his disciples, except perhaps to the "beloved John," and are conspicuously absent from the system which bears his name. His power was that Divine soul-power (as J. K. calls the innermost principle) which exists potentially in every man, and which so few attain.- -Miss C. Leigh Hunt, whom J. K. unreservedly praises for her Instructions in the Science and Art of Organic Magnetism, occupies some space with extracts from and comments on books on her subject. This is useful work.—Mr. Burns records how Dr. Crowell purported to communicate with him at a circle held at 15 Red Lion Street, Clerkenwell.

The