Mr. T. P. Barkas, F.G.S., gives the following statement of what took place:

"On the afternoon of Sunday, October 2, I visited the séance room, Weir's Court, Newgate Street, for the purpose of witnessing phenomena through the mediumship of Miss Wood. There were five ladies and thirteen gentlemen present. We sat near the walls of the room, and the sitters occupied two of the walls and a small portion of the third wall. The closed cabinet was on the vacant corner of the room, and into it the medium entered, and the door of the cabinet closed. The door was screwed outside by two sceptical strangers present, and the sitters occupied their seats, the nearest sitters being eight feet from the cabinet. A good gas light was burning in a large street lamp during the whole séance, the lamp being glazed with ruby coloured glass. The light was good. I could distinguish every sitter, and time by a watch could be read.

"After waiting, conversing, and singing for a short period the curtains which screened the cabinet were opened, and a female form, draped profusely in white, slowly emerged. She walked across the room to near where I sat; her height was about four feet six inches. Near where I was sat was a weighing machine with steelyard attached. She was asked to step upon the scale, which she did, and her weight registered twenty-seven pounds. She retired, and another similar form speedily appeared; she stepped on the scale, and her weight was eighteen pounds. She retired, and another much taller form appeared; she weighed fifty-six pounds. I asked permission to stand near her, and ascertained that her height was five feet four inches. She retired, and a small form appeared, which weighed four pounds. Another taller form weighed eleven pounds. A child appeared about three feet two inches in stature, spoke, walked, and caressed some of the sitters. And she was succeeded by a tall female form, who weighed forty-five pounds. This form shook hands with several of the sitters, and fondly and gradually vanished from our sight in the middle of the room. All conjuring explanations are unmitigated folly, and it is pitiable to see the number of credulous people who are gulled by those simulations of genuine phenomena, when a few hours' real investigation would assure them of their genuineness."

The value of such experiments cannot be overstated. Past experience has shown that phenomena of this nature taking place in the dark, or even a dim light, are worthless as far as practical results go, and it is satisfactory to note that the light was good and sufficient to enable Mr. Barkas to read the time by his watch. This is, I believe, always a noteworthy feature of Miss Wood's séances. On one occasion I was present, and the light was sufficient to enable me to distinguish very clearly the features of strangers present, and also to read a pencilled note which was handed me by one of the sitters during the séance. The results of the different weighings are striking and curious. At present, however, the data are too scanty to allow of accurate and definite deductions.

Save under exceptional circumstances for a specific object, I have very little sympathy with the general methods of investigation hitherto in vogue. Reference is here particularly made to the use of cabinets in which to exclude mediums from the view of investigators, and the absence of light sufficient to enable those present clearly to distinguish what is going on around them. Even at best, the results thus obtained have been far from satisfactory, and have more or less placed both medium and sitters in a false position. Now, are such methods at all necessary? It will scarcely be denied that there are few mediums who have not occasionally obtained as convincing phenomena in the light, and while in the presence of the sitters, as when separated from sight in a cabinet, and in a partial light which is, if anything, worse than absolute darkness. No doubt, the phenomena in question have been for the most part stronger and more easily elicited in the one case than in the other; but is there any reason why, with cultivation, the manifestation should not be as readily obtained under the more satisfactory conditions? So far, from some cause or other, the latter have not been cultivated, and in the long-run mediums have suffered by exposure to suspicion of foul play and fraud. That they are not altogether to blame for this state of things may be readily admitted. Like most things, mediumship to some extent (how far it is not easy to say) seems governed by the laws of demand and supply, and mediums have simply given what has been asked of them. I do not now speak in an absolute sense. I know well enough that mediumship is a gift, but, like all other gifts, it can be cultivated or neglected; hence my argument is not affected, viz., that the phenomena have occasionally been produced under circumstances far more favourable than those ordinarily obtaining. Had these been persistently adhered to, many an unfortunate contretemps which has thrown discredit upon the movement at large might have been avoided. There are, however, indications that Spiritualists are now waking up to this fact, and are becoming more keenly alive to the advantages of the sensible methods of investigation. Such signs are the most encouraging amongst the present aspects of Spiritualism.

As an illustration of what I have been saying, take the account of a séance with Mr. Eglinton, which took place at Signor Rondi's studio, 22 Montague Place, W., as recorded by Signor Damiani in Light for September 24th. It there appeared that three blank cards were placed simultaneously, one in a double slate, and the other two in two separate books. The three enclosures were placed under the hands of the sitters, Mr. Eglinton occasionally laying his own upon them. In a few minutes the three cards were found written upon in three different languages; one in English, another in Italian, and the third in an Oriental idiom. All took place in the full light.

But it may be argued, this is all very well as far as direct writing is concerned, but there are some phenomena for which darkness and privacy are necessary conditions, even as some phenomena of nature

require it. Granted that "spirit lights" would require darkness to enable us to observe them, I remember no other phase of the phenomena in which that condition would be an absolute sine qua non, and as to privacy, that can easily be secured in other ways. I fail to see, however, that "form manifestations" (and this is the chief phase where darkness or semi-darkness has produced such disastrous results) come under this category. Mr. Eglinton has frequently obtained them in the light, and while he himself has been in full view. Dr. Monck, Mr. Williams, Mr. Rita, Miss Barnes, and others, may also be cited. It will augur well for Spiritualism when mediums refuse to sit for manifestations, except under conditions which eliminate every possible source of error. Such a course will not only be better for Spiritualism as a movement, but for themselves personally also.

A SCIENTIFIC VIEW OF SPIRITUALISM.

A book which calls for notice this month is the second edition of what is probably one of the widest known and ablest works ever published in connection with Spiritualism. I know of no book more suitable to place in the hands of an inquirer than this. Everything Mr. Russel Wallace has written is well worthy of perusal, and I venture to say, that this will be one of the best remembered of his writings, and certainly that which, to most minds, will do the largest amount of good. The author may reap some satisfaction from the thought that his book, albeit the contumely and abuse with which it was received in some quarters when first published, has perhaps more than any other induced serious thoughts of, and investigations into, the important facts, and the deductions arising therefrom contained in it. It need only be added that the name of Messrs. Trübner as the publishers is a sufficient guarantee that the typographical and other departments are well done.

THE GODS OF THE CLASSIC WRITERS THE SPIRITS

OF THE MODERNS.

'Notwithstanding that the use and meaning of the word deus is sufficiently known, yet we do not think it superfluous to remind our readers that when they are thinking of the Latin Deus, they must quite throw aside the notion of the German word Gott (or the English God). For it would lead us to very false ideas of the religious views of the ancients if, for instance, we should regard the deification of Roman emperors according to our notions of a Divine Being. A Deus is far from being so much as a Saint, since every person's soul, after quitting the body, and after the performance of ceremonies like those employed in the apotheosis of an emperor, became a deus. The

* On Miracles and Modern Spiritualism. Three Essays, by Alfred Russel Wallace. Second Edition. London. Trübner & Co., Ludgate Hill. 1881.

invisible guide assigned to every man by heaven was called deus, a word which denoted not only a good, but also a wicked being. According to this view, the word deus, denoted in general only an invisible, or spiritual personality. These spiritual beings were as the corporeal appearances which presented themselves to the senses, since not only every man, but also every plant, every place-nay, every property of these creatures and objects had, in the belief of antiquity, their spiritual counterpart."-(HURTUNG. Religion der Römer, b. 1, s. 31.)

DEATH NOT A PARTING BUT A REUNION.

In the Christian Life, (Sept. 3) I came across the following beautiful little poem by the late Dean of Westminster. It is so good, that I should like to see it set to music.

Till Death us join.

O voice yet more Divine!

That to the broken heart breathes hope sublime;
Through lonely hours,

And shattered powers,

We still are one, despite of change and time.

Death, with its healing hand,

Shall once more knit the band,

Which needs but that one link which none may sever;
Till through the Only Good

Heard, felt, and understood,

Our life in God shall make us one for ever.

THE "DAILY TELEGRAPH" AND GHOSTS.

For nearly a fortnight a discussion has been going on in this metropolitan newspaper under the caption "The truth about ghosts." Some remarkable narratives have been published, and, in so far as they draw attention to the subject, and rouse a spirit of inquiry, are doing a good work. For all practical purposes, however, they are

valueless, for although names and addresses are given to the editor as a guarantee of good faith, yet, in but few instances are the stories substantiated by their publication, and consequently the outside Two contempublic is unable to judge for itself as to their value.

poraries Light and the Spiritualist, have embalmed the most noteworthy, and under the circumstances there is no need for this magazine to follow suit.

THE "PSYCHOLOGICAL REVIEW" FOR DECEMBER.

I have much pleasure in announcing that the Psychological Review for December will contain, besides the usual Notes and Comments, and the Summary of Contemporary Spiritual Literature, an article from Mr. A. Lillie, the author of Buddha and Early Buddhism (reviewed by "M. A. (Oxon.)" in the September and October issues), entitled, "Indian Supernaturalism." Mr. Lillie has also promised to contribute a narrative of personal experiences to the Review next year. The next number in addition will contain a paper from the pen of "M. A. (Oxon.)," and a complete tale illustrating some of the facts and philosophy of Spiritualism.

JOHN S. FARMER.

THE perceptions of the human mind are accessible to the intimations of external truth through many avenues of approach. In its very structure it is made to be responsive to some of these intimations by immediate apprehension. Man has that within him by which the Invisible can be seen, and the Inaudible can be heard, and the Intangible can be felt.-Duke of Argyle.

SPIRITUAL RESEARCH. Notwithstanding the vastness of the field of inquiry, there are certain facts in Spiritualism which almost any one can with care and patience establish. 1st. That those who have died, so far as the flesh and blood body is concerned, do still exist, and can under certain conditions make known to those still in the earthly body that they live and retain their identity and individuality. 2nd. That the next stage of our existence is one of progressrapid with those who have been kindly natured and active here, and who act up to the law promulgated by Confucius 2,300 years ago, and adopted by every great subsequent lawgiver, namely, "Do you unto another what you would that that other should do unto you." Progress is slow with those who have been brutal, slanderous, and guilty of high crimes causing great suffering, such, for instance, as that imperfectly expressed by the phrase "sharp practice." 3rd. It further seems to be beyond doubt that in man's next stage of existence he is unable to conceal his true nature, his body in that state being formed of what was his memory in this life. The whole of his acts and thoughts while on earth are constantly before himself and his neighbours so long as the consequences of those acts and thoughts remain in action.-CROMWell Varley.