indispensable qualification. This would at least encourage the poorer classes to cease to "spend their money for that which is not bread" in order to ape the wealthier. At present a fashionable (or almost any) church on Sunday is full of the milliner's gauds and vanity of person is often more apparent upon the countenance than the desire "to be good and to do good." Following out the principle above stated, that parishioners even of dissimilar religious views have a right to the use of the church, I would also submit that part of the emoluments now lavished solely on the parish priest should be devoted to defraying the expenses of engaging other speakers of different views to meet the spiritual requirements of the so-called "unorthodox." Or better still let each "minister" be paid solely from the yearly contributions of his own hearers. For my own part, I would prefer to see the voluntary system entirely supersede the payment for spiritual ministrations. Under the voluntary system, subscriptions would still be required for lighting, warming, repairs, &c but distributed over a larger number of "worshippers this sum could be raised without falling heavily upon any individual. Those who thus ministered in spiritual things would if coming from a distance be hospitably entertained, have their fares paid, &c., and a guarantee fund might likewise be raised to provide for cases in which speakers incurred actual loss through temporary absence from their usual sphere of worldly occupation. Still in an ordinary congregation, at least nine or ten men of average (or above the average) education could be found, who would undertake to give a discourse and conduct a service once a quarter. Three or four speakers from other places would supply all that was needful for the ministrations of the quarter. OrdinNo heavy strain would be put upon any one. ary avocations would scarcely be interfered with: a syllabus of subjects would be adopted by vote of the แ church" at the beginning of each quarter, and subjects would be apportioned according to the taste or capacity of the individual speaker. We must sooner or later adopt some scheme or other of this sort, or our churches will be empty and useless.

No sight to my mind speaks more plainly of the absolute thoughtlessness of those, whose chief business it should be that our churches should be places of public resort, than to see the churches open on one day only of the seven. On the other six days, save for a lingering medievalism, which delights in oft-repeated matins and evensong, the churches are deserted, so much mortar and stones, timber and glass. Even the organ is mute, except to the unskilled touch of some beginner's fingers. It would be interesting, or rather sad, to know the average number of "organ recitals" given in churches on week days during the year. Few organ recitals are unaccompanied by a collecting bag. Why a few persons of "light and culture," also " of wealth," could not subscribe to a fund for engaging an organist to give the people one free organ recital at least per week, or why such a recital could not be supported by the voluntary offerings of those giving to the "bag" passes me to say. As it is, the "bag" on such occasions generally represents some mis-named "charity" instead of the poorly paid organist. The effect of music is well known to Spiritualists: it soothes, it elevates, it purifies and stirs the soul to noble emotions. What a power for good is lying dormant in those gilded pipes, rarely attuned save to some chant or hymn savouring of a belief now mouldering. Not to speak of the adaptation of a church for vocal music, all the higher and nobler works of musical art would be in keeping with the so-called "sanctity" of the place, Readings from standard authors would diversify the attractions, and lectures on health subjects would be most fitting. In short, all that can instruct and elevate in a direct manner would be admitted. For all this, I do not contemplate "our churches being turned into opera houses or concert halls." The good sense of those having control of the various means of instruction would prevent

this. The "church" would, in such a case as that suggested, meet a great national need at the present time, and not supplant any of the existing agencies of amusement or instruction. The better educated classes would have an ample opportunity afforded them of using their education for the amelioration of the less educated but aspiring classes. Mutual good would result.

Spiritualists would find a wide field open to them by such an expansion of the church system. They would be enabled to bring the subject of Spiritualism and of spiritual facts, with the kindred facts of mesmerism, &c., under the notice of all likely to profit by them. If put down as one of the subjects on the quarterly syllabus, a fine opening would be made for the elucidation of the subject to those most likely to listen, viz., the "unorthodox."

The above hints are no doubt somewhat bold, but they have so often presented themselves to the writer's mind in connection with this question, that he trusts he will not be thought hasty in seeking to give them publicity. Doubtless many modifications may occur to the minds of readers, and none will be more pleased than the writer to see the views of others, especially if original (as far as impressional mediumship may suffer them to be), on the subject. CAMBOR."

A NEW MODE OF ORGANISING MEETINGS AND DEVELOPING MEDIUMS.

In conversing with some Spiritualists and on reading their correspondence, we perceive that one class read the MEDIUM thoroughly every week, while another class, though they take it in, fail to master its contents, and as a consequence remain in ignorance of matters that they are really desirous of knowing. The MEDIUM contains from week to week the cream of current spiritual ideas, and as a weekly service is equivalent to at least three discourses, or rather we should say four discourses, embracing a much wider treatment of Spiritualism than is afforded by any other means at present at work in the Movement. For threehalfpence, then, and without stirring from the fireside, anyone who can secure a perusal of the MEDIUM can obtain as much instructive matter as he would get by attending three meetings, and place himself at the same time in sympathy with the most powerful stream of spiritual influence that the Cause possesses.

Many Spiritualists meet together and read the MEDIUM aloud, thus finding materials for an excellent service, and with the small outlay of purchasing one copy. Select schools and mutual improvement circles read and discuss its more abstruse articles at their meetings. Some kind of independent work of this sort, persistently followed up, will make far better Spiritualists than by listening to the cleverest lecturers. It is necessary that Spiritualists think for themselves and receive individual inspiration to be true to their name and calling.

Our friends in all parts of the country can do a great work by using their influence to induce their neighbours who are interested in the Cause to read the MEDIUM weekly. One copy may serve many readers, but this paper is more particularly adapted for Sunday reading. A wide field of usefulness is open to those who desire to cultivate their oratorical powers by gathering around them groups of humble people whose education or eyesight may be deficient and read to them interesting selections from this paper. By making a judicious choice of passages and stringing them together with comments, any young man or woman may soon attain the gift of addressing meetings and ultimately become valuable public instruments.

Desire to be unselfishly useful, and here is a door open and ready to receive all such willing workers. Might we ask how many of this kind we have in our ranks, and also that they will report to us from time to time the results of their endeavours?

After the readings a hymn might be sung, or the three hymns given each week might be sung during the service, and an interval might be left at the close for development. Some sitters would be impressed to give off their ideas, clairvoyants would receive visions and trance speakers would spring up rapidly. This simple plan, put into operation, might produce at least 2000 weekly meetings immediately,

and before three months were over these would give the Cause 500 additional mediums.

After becoming Spiritualists in this manner all the phenomena necessary to demonstrate every phase of the spiritual question may be readily obtained.

MANCHESTER.-HOME CIRCLES

FOR THE DEMONSTRATION OF THE FACT OF SPIRIT-COMMUNION On Tuesday last some friends met at the Trinity Coffee Tavern to establish a kind of Cottage Meetings, or Home Circles, in every local district where places are open to receive

us.

The objects being to cultivate and to develop the various gifts and phases of Spiritualism; to bring the truth home to inquirers and investigators; to encourage, and to develop, and take by the hand new mediums; to strengthen and to stimulate one another to perseverance; and to use our gifts in their own order, as Gol has given to us.

Thus we hope these Home Gatherings may create amongst us a deeper interest and a stronger desire, not only for our own progression, but to spread the truth to others; likewise may we meet from time to time as brethren, having confidence in one another. Let there be no frivolity or evil-speaking, but rather should we do so with earnest prayer and strong desires to know more of the mysteries of the spirit-land and of our future abode, resolving to live better and purer lives, looking within and purifying our own temples.

For this purpose it was proposed to form an Executive Committee to carry on the work. The following were nominated, with power to add to their number: Messrs. Brown, Braham, Thompson, Taylor, and Greenwood, to be elected or re- elected every three months.

Meetings will be held every Tuesday evening alternately, punctually at 8 o'clock. Particulars and plan of meetingplaces will be duly given.

Admission by ticket only, to be obtained from any of the committee or the Sec. pro tem., J. CAMPION.

33, Downing Street.

P.S.-Our next place of meeting (March 6) will be at Mr. Braham's, 392, Stretford Road.

MR. J. HOLMES.-LECTURES ON SPIRITUALISM. Dear Mr. Burns,-I would just like to say a word relative to Mr. James Holmes, the new addition to our ranks. It is somewhat over a year ago that I first met Mr. Holmes in Boston, U. S. A., when I had the pleasure of hearing him lecture several times in the Paine Memorial Building in that city, when his close, forcible and logical style commanded the attention of the general public and induced the managers to retain him a considerable time, upwards of three months, I think,-other lecturers seldom lecturing more than twice in succession. I also heard Mr. Holmes discuss two Sunday evenings in a theatre the merits of Materialism and Spiritualism with Professor Toohey, when the former acquitted himself very creditably, considering he had an able and practised debater as an opponent and the facts of Spiritualism to contend against, which he vainly sought to ignore. It will thus be seen that Mr. Holmes is an able and experienced lecturer-what the Americans would call a "smart" mau-and will no doubt be a useful acquisition to our Cause, being just the man to address a popular audience. My object in writing on this occasion is to impress upon societies the importance of engaging Mr. Holmes and keeping him at work, so that we may not have a repetition of the Sexton fiasco, not that I think Mr. Holmes will ever be seen occupying an orthodox pulpit, but failing to live by Spiritualism he may withdraw himself from spiritual work, and devote his talents to some more profitable field of labour. Already I see he has met with persecution, and has had notice to quit the house he occupies.

In America there is a Free Religious Society, whose principles, as far as religion is concerned, appear to be somewhat like our own, minus the recognition of the fact of spirit-communion. This association has a scheme for supplying lecturers, the particulars of which will be understood from the following statement :—

"In pursuance of the plan of enlarging the active work of the Free Religions Association, for which a fund of about two thousand dollars was raised last spring, the Executive Committee of the Association at a recent meeting adopted the following resolution :

"RESOLVED, That, with a view to greater possible activity in the work of disseminating the principles of the Free Religious Association, the General Agent is hereby instructed, under the direction of the office committee, to arrange for courses of lectures in localitics where they may be desired, provided the local friends will at least furnish hall and audience and pay all travelling expenses. And the committee are hereby authorised to draw upon the treasurer for a sum not exceeding four hundred dollars for this spin pose.

66 Acting upon this resolution, and in accordance with the plan proposed and accepted at the last fannual meeting, the

Committee have made arrangements by which they are now prepared to respond to calls for lecturers. It is supposed that these lectures will be on Sunday, and it is desired that there should be at least four in a place, but exceptions to these conditions may be admitted."

It has occurred to me that a similar course might be adopted in this country in connection with the promotion of Spiritualism, and I would suggest the formation of a committee in London independant of any organisation who should be entrusted with a fund to provide lecturers on the terms stated in the above resolution. In many towns when there are no societies two or three individuals, by co-operation with the proposed committee, might be enabled to afford the public an opportunity of hearing something of Spiritualism, which, unaided, they could not do, and I have no doubt many of the wealthy friends of the Movement would be ready to find means to carry out such a desirable undertaking.

The public platform is, in my opinion, one of the best methods of directing the attention of outsiders to the subject and causing them to investigate it.-Fraternally yours, Eastbourne, Feb. 28.

ROBERT COOPER.

HUMAN BROTHERHOOD.

THE WOMEN'S SUFFRAGE MOVEMENT.

A great demonstration took place in the Town Hall, Birmingham, on the evening of February 22, in support of Mr. Hugh Mason's resolution in favour of extending the franchise to women householders. Mrs. H. W. Crosskey presided. The hall was crowded. Gentlemen occupied the side galleries. Besides the President's, speeches were delivered by Mrs. Alfred Southall, Mrs. Oliver Scatcherd, Miss Becker, Mrs. Beddoe, Miss Sturge, Mrs. A. C. Osler, Mrs. Fenwick Miller, Miss Downing, Miss C. A. Biggs, Miss Craigen, Mrs. C. E. Mathews, and Mrs. R. W. Dale. An overflow meeting was held at the Young Men's Christian Association. The speeches were excellent and the audience enthusiastic.

The whole matter is well put in the following letter, by one of our readers, which appeared in the "Birmingham Daily Post" in reply to a letter adverse to the movement. Mrs. Tyndall has been working in it for 20 years. Here is her letter:

"Sir,-Will you kindly allow me space to answer an ‘Englishwoman,' whose letter in your issue of this morning deprecates the idea of women claiming the Parliamentary suffrage?

"The question may be put into a nutshell, for John Stuart Mill tells us that the fundamental principle of the English Constitution is the 'representation of property.' Then single women and widows have a distinct right to the franchise, if they are qualified the same as men; and as they now vote at municipal, parochial, and School Board elections, why not for members of Parliament?

"I well remember John Bright's answer to deputations of working men who waited upon him, when he was first elected our representative, to state their grievences, was to the effect that till they got the suffrage nothing could be done for them in the then House of Parliament; for, sad to say, the unrepresented classes received no attention from our rulers, and they must bear their wrongs as best they could till the time arrived when they had a vote; then they could say to candidates for election, If you will not look to our interests, and make just laws for working men, we will not send you to St. Stephen's.' The same reasons exist for single women and widows to claim the franchise, that they may do their part towards redressing the wrongs of their married sisters, under which some of them literally have groaned for many years, having no power over their own property or children, if they happen to have bad husbands, whose unfaithfulness even will not enable them to get a divorce excepting he beats or deserts them!

"Surely the law wants altering on this point as well as many others, and it seems to me that that woman is intensely selfish who, having a happy home of her own, will not strive by every means in her power to make these unfortunate sisters of hers less miserable than they at present are.

"I have heard lately of a case of a woman swearing she was not married, to get possession of her child, as, if illegitimate, she had a right to! And another, where the husband, who died suddenly, leaving all his wife's property, which was not settled upon her, to a mistress and her children!

"Englishwoman,' should learn what our laws really are towards married women before she condemns a few (may be) brave women and noble-minded men that help them in this righteous crusade against the oppressed of the weaker sex.Faithfully yours, "EMMA TYNDALL,

"George Road, Edgbaston.”

A PLEA FOR THE DECAYING RACES. The race dies out, but the religious customs never. They are constantly continued where the meaning has been lost. The filthiest in some respects are pious in their purification from ceremonial uncleanness, as the Kaffirs, who would not otherwise wash themselves or their food-vessels. There are

signs of survival from some higher form of civilisation which could not be attained by the Maori, Kaffirs, Hottentots, or Bushmen as they are known to us in the present.

Mr. Ridley, the missionary, was forced to the conclusion that the Ramilaroi and other of the Australian tribes showed the remains of an ancient civilisation from which the race had fallen, but of which they retained some memorials. That is, they have suffered the decadence consequent on the arrest of growth indefinitely long ago. Language of itself is the sufficient proof of a pre-historic civilisation, none the less real because it was on different lines from ours. This alone is a memorial of powers beyond the present reach of the aborigines of many lands; mythology is another.

The West Australians of the lowest type were found by Moor to be in possession of an order of chivalry, to which certain women were chosen as an honour, and one of their privileges consisted in their being empowered to do precisely what is recorded of the British Druidesses, which was to rush between the opposed ranks of fighting men and prevent their joining in battle.

These poor fellows who meet us at times as they descend the slope of our ascent, and who salute us with the manners of a ceremonial type of greater dignity than ours, are on the downward way from the far-off height at which such manners were first acquired and inculcated. The imperative ceremonial regulations and perfect etiquette cbserved at times amongst peoples who are considered by the missionaries to be savages or sub-human beings, who were cast out by a Hebrew god at the time of the "Fall," and who are damned for ever unless they accept our proffered Creed of Salvation, accompanied by rum and rifles, pip and piety, and the filthy fraud of vaccination: their shining traits and nobler qualities which at times illumine the darkest conditions, are not the rough jewels spontaneously produced by nature in the day of its degradation. They are the reliquary remains of a people who have seen better days. The results attained by the comparative process all tend to establish the unity of origin in language, mythology, religion, and race. There has truely been a "fall" for them, not merely the mythical one. They are the distant dying roots of the grand old tree which struck so deeply by the Nile to ramify the wide world round, so that wherever we may dig we lay bare some proof of its length of reach and strength of grip.

The tree was African once. It is English now. In the young green branches is the old life renewed, and may they flourish unfadingly! Already they stretch as widely round the surface of the earth as did the roots of Egypt underground. Egypt was parent of the initial unity of language, arts, laws, religion, and in our English tongue it appears dreamable that mankind may ultimately obtain the final unity of the universal race. But is it not possible for this new great green tree to extend a little shelter to the old fast-decaying races that sprang originally from the same rootage? The Kaffirs, the Red Indians, the Maori, are withering underneath its shadow, and our tree of life is for them the fabled Upas found at last; it is the tree of death that takes their life as its darkness

als over the earth, and turns it into one vast graveyard. Is our final message-delivered to them by the typical militant Christian, with a Bible in one hand and a sword in the otherto be, "Believe what we tell you about this book; be saved at once, and pass off peaceably into another life, as there is no room for you in this, and the white earth-devourers are daily hungering more and more to eat up your ever-lessening lands at last"? [From the "African Origines of the Maori," Section 22 of "À Book of the Beginnings." By Gerald Massey.]

MR. T. M. BROWN TO HIS FRIENDS. Dear Mr. Editor,-Since my return from South Africa I find my correspondence from America, Australia, and Cape Town, has so increased that it is necessary to state my true position. With regard to my friends in America, many of whom I have had meetings with in England, and who ask me to visit that country, I beg to state that it is probable I may run over for three or four months; but our destiny seems to be Australia. Several friends there write saying: "Come over and help us,” and one friend lately stated in his encouraging letter that hundreds of people were anxiously awaiting my arrival.

In reply to these Australian friends, let me say that it is our intention to visit them as soon as we can make it convenient. Mrs. Brown and family look forward to the time with joy; but let me caution our friends at the antipodes not to expect from us more than can be reasonably realised with fair conditions.

In England our work is alike pleasant to ourselves and to others. We are understood, and, therefore, do good and have many friends, and if our friends in Australia give us their sympathy and kindness as those in England do, we have no fear of the result.

In respect to friends in South Africa, I am pleased to acknowledge through these columns the many cheering letters I have received from those I laboured amongst. With pleasure and gratitude I state that I prize those letters of sympathy and goodwill more than any other earthly treasure, and I hope I may again, someday, meet the writers on the earthly plane.

Other correspondents write to me from South Africa to whom I am not personally known, and to all I say: Your kind letters

are welcome at all times, but as my time is so much occupied I cannot reply to all direct, but will, from time to time, take advantage of the spiritual press, as I am doing now, to answer

you.

And now for a few words to my friends in England: I am glad to meet you all again, and hope that our past friendship will never be severed; and that while I remain in England I may be useful amongst you in spreading the truths so calculated to bless, cheer, and improve man on his pathway onwards and upwards, and fit him for the grand and glorious immortal state after this short sojourn is over.

I may state that this present journey on which I am engaged is only my second visit amongst my friends since my arrival in England. For weeks after my return the cold affected me so much that I dared not leave home. The Consett friends got me up a reception at Black Hill: Mr. Hardy, the Waltons and others took part, and we had a rich time. I was to lecture in the district for a short period, but the change from the African climate affected me so that I was obliged to return home. I am more fortunate during the present journey, and have passed through several counties and principal towns till once more I find myself in the great city of London.

I trust the coming season will enable me to visit those towns in England and Scotland where, in times past, I have been so pleasantly received, and where there are many anxious for further opportunity of hearing from my spirit guides.--I remain, Mr. Editor, yours for the cause of truth, T. M. BROWN. London, Feb. 22. Of Howden-le-wear, R.S.O., Durham.

THEOSOPHY.

Various speculative ideas have appeared in recent issues of the MEDIUM on the Deity. No doubt all that can be sail now has been said many times in the past. It is no less the duty of each ger eration that comes upon the earth to discuss all such profound questions for itself, though its predecessors may have done so in their day.

We called attention last week to the views thrown out by various writers and speakers, and now we print an extract from a communication received from Northampton, commenting on the teachings of W. D., which appeared in this paper three weeks ago. Our correspondent is evidently a student of Swedenborg. He thus comments:

"The best definition of God, is, Infinite Love, Wisdom, and Power. These essentials are the life centre flowing into all created forms. This implies and includes the mineral, vegetable, animal, and human forms.

"It depends entirely upon the form into which it flows, to determine its quality. In a good man the inflowing life becomes love to the Lord, and charity to the neighbour; in a bad man the same life becomes perverted, and is turned into love of self and love of the world. From this perversion all moral and physical evil derives its existence. The great fallacy of W. D.'s teachings occurs where he says, That all beings possessing divine love and truth are part of God.' And in another place he states, 'That by receiving divine love we become divine,' The heat and light of the sun shining upon this world, does not make this world a sun. A mechanic and his work are entirely distinct, although his love and wisdom may be seen in his work. An architect does not become the house he has designed, nor do we, by eating and drinking material substances, become what we eat and drink. Eating and drinking correspond to receiving from the Lord his love and wisdom. W. D. will see now that we do not become little God's, if I may use the expression, or divine, by receiving the Lord's love and wisdom. Scripture declares we become images and likenesses of our heavenly Father, which we can see is the true definition.

"Divine life has two modes of operation,-mediately, and immediately; also continuous and discrete degrees. The explanation of these terms may be resumed on some future occasion, if thought by the Editor suitable to his J. G." pages.

MR. S. C. HALL'S ARTICLE IN LAST "MEDIUM." The article on the departure from earth-life of Mrs. S. C. Hall, which appeared in the MEDIUM last week, has been so much in demand that we have been asked to reprint it in a separate form. It has been arranged in a double column broadside. The price is 6d per dozen, or 3s per 100. We will keep the type till Monday to give all of our readers opportunity to order quantities. The wide circulation of this touching contribution would do much to impress the public favourably with Spiritualism

Mr. BASTIAN has desired us to intimate that he has dis continued his seances.

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Thirteen 2 18 0 Additional copies, post free, 1d. each per week, or 6s. 6d. per year.

THE "MEDIUM" FOR 1880 POST FREE ABROAD. One copy will be sent weekly to all parts of Europe, United States, and British North America, for 8s. 8d.

To India, South Africa, Australia, New Zealand, and nearly all other countries, for 10s. 10d.

Money Orders may now be sent from nearly every country and colony to London through the Post Office. In other cases a draft on London, or paper currency, may be remitted.

All orders for copies, and communications for the Editor, should by addressed to Mr. JAMES BURNS, Office of the MEDIUM, 15, Southampton row, Holborn, London, W.C.

The MEDIUM is sold by all newsvendors, and supplied by the wholesale trade generally.

Advertisements inserted in the MEDIUM at 6d. per line. A series by

contract.

Legacies on behalf of the Cause should be left in the name of "James Burns."

SEANCES AND MEETINGS DURING THE WEEK AT THE SPARITUAL INSTITUTION, 15, SOUTHAMPTON ROW. THURSDAY.-School of Spiritual Teachers at 8 o'clock.

THE MEDIUM AND DAYBREAK.

FRIDAY, MARCH 4, 1881.

NOTES AND COMMENTS.

The encomiums on last week's MEDIUM have been numerous and hearty, and it is all sold off. The previous week's issue did not find favour because of the French article, though some readers sent for extra supplies on account of it. As a record of the Movement in various parts of the world we think it our duty to present in the MEDIUM all phases of the subject. At the same time we are glad to perceive that our readers have strength of mind to think for themselves on all topics that are placed before them.

This number possesses very distinct features. By all means study well the delightful poem by Mr, Cranstoun; it is a prophetic glimpse of remarkable brightness. It is rich in thought, and is suggestive of many things, as the intelligent reader will perceive. The education of the future will largely consist of the imposition of hands and the overshadowing of the erring and ignorant by benign and exalting influences. This is the province of the Mother in the family-Woman in the world. Would that Man were wise enough to elicit from her these fairest charms!

Music comes more and more to the front. Its power and usefulness are illustrated in Mr. Cranstoun's poem, and in Cambor's" article its importance is enforced with truthful significance. From Peckham we hear that new compositions are being produced and proficiency in the practice of them is being attained. On Sunday evening, March 13, a service of song, alternated with short speeches and inspirations, will be given at 8, Bournemouth Road, Rye Lane. As the accommodation for visitors is strictly limited, a general invitation is not given. Musical Department, p. 142.

Suggestions for the diffusion of Spiritualism come crowding in thick and three-ply." Since our little article on the holding of domestic meetings for reading the MEDIUM, &c., was in type we have received other two suggestions. First came Mr. Campion's letter from Manchester, intimating that a little band of workers intend holding tage meetings" for the diffusion of Spiritualism by circles and other means. This is a grand idea. It may be found that the large gatherings are not so successful as very select circles-small in attendance, but more numerous and frequent. Spiritualists are greatly mistaken when they think spiritual success consists in large crowds and much platform

noise. We want a spiritual church in every home, and every man and woman a priest and priestess. Then rent, advertising, travelling expenses, and other costs would be saved, and the spirit-world would be a guest in every home in the land "without money and without price." This is a "second coming" movement, and no doubt it will bear fruit. We hope our Manchester brothers will work with the inner spirit of wisdom and humility, and ignore the world spirit of ambition for territorial sway and supremacy over the acts and consciences of others. They have had lessons as to the folly of that sort of thing in the past.

We wish such an enlightened ecclesiastic as "Cambor were Primate of the "National" Church. His position is logical. The nation supports the Church; it ought to belong to the nation, and not be the mere workshop of the craft of the priests. But if the churches were thrown open to the Spiritualists, they are not in a position to profit by the concession. We have not got a dozen Spiritualists amongst us who could decently represent the subject in a church or anywhere else. The fact is we want all to go to school-the school of the spirit, for the so-called "educated" Spiritualist would possibly make the worst fist of it if placed in any parish pulpit to tell the people of the glorious truths and advantages of spirit-communion. The work must be begun in the home, in the cottage parlour, amongst a few neighbours. When spiritual worship and the ability to teach has sprouted in the Home it will begin to branch out in the Church, and ultimately bear National fruit. "Cambor's" article holds forth a glorious incentive to work. May God and his ministers unseen inspire more workers in the spiritual field.

In the article on "the excitement in Leicester" a phase of public work is discussed. Much of what is done by Spiritualists is wasteful of energy and means, and inexpedient as leading to a greater spirituality in our ranks. Mr. Cooper in his kind and suggestive article on Mr. J. Holmes introduces a method of diffusion recommended by "free religionists" in America. Now there is no parallel between religionists of any kind (so-called) and Spiritualists. The stock-in-trade of the numerous religionists is opinions, dogmas, notions, creeds of some complexion or other. Spiritualism, on the contrary, is a habit, an act, a personal unfoldment, and not the mere acceptance of any ideas or teachings thrown off by others. The employment of lecturers to do our thinking is simply priestcraft in a new form, and where the money-bag is there will be the cringing, wire-pulling professional talker, like the eagle ready to get his share of the carcase. Lecturers are simply useful in teaching the public the external facts, after which the whole work of Spiritualism has to be begun in the individual accepting those facts. Instead of all being lecturers we require rather missionary mediums, who can go into homes and form circles and develop mediums as Mr. T. M. Brown did in Cape Town. A Spiritualist and a spiritualistic lecture-listener are two very distinct kinds of people.

แ

"A Member of the Newcastle Spiritual Evidence Society" informed us by letter a few weeks ago, that the difference in cost between engaging a "celebrated trance speaker" and allowing him to pose as a free medium was only 4s. 9d. more

in the first instance than to have him "free." It is not every commercial traveller that has his expenses paid in a similar convenient manner. At the same time we have no desire to intrude into the private arrangements of individuals and their employers, our concern is with the Cause, and the best means of promoting it. Some years ago we warned the Newcastle friends, from their own platform, that the bolstering up of a Movement on the integrity or gifts of a very few individuals was a false and hollow system, which, if a few frail props gave way, would cause the whole temple to tumble into ruins. The "talking shop" system is altogether suicidal and unspiritual. But if Spiritualists would begin and do spiritual work, they would lay the basis of a genuine Movement, which, in return, would develop numberless speakers who would abound everywhere, and so much talkselling would not be necessary to raise funds to pay for railway tickets. What is the good of.

carting men and women all over the country? It is not them we want, but spiritual light and knowledge, and that can be found everywhere if we would adopt the spiritual means of seeking for it.

Combine the three suggestions given this weekthe meetings to read the MEDIUM, the Manchester idea and "Cambor's" bold national scheme, and we would soon have an army of teachers, mediums and speakers of gigantic power. Mediums in families, spirit bands in halls, and an Order of Spiritual Teachers-a lay order to conduct Sunday meetings would give us indigenous and self-supporting elements which would settle the money question and scotch the snake of selfishness and ambition. Professional teachers of distinct ability would be more in demand than ever but they would travel on their own hook";-take halls, advertise meetings and profit by the proceeds, as Mr. Wells, Mr. Fowler, Mr. Burns and other phrenologists do who attract their thousands which our spiritual committees can only induce dozens to attend their meetings. We do altogether a wrong thing when we reduce Spiritualism down to the level of a professional agency, to find jobs for a class who do their best to twist the Movement into cliques.

Mr. Cooper's scheme for supplying lecturers is the fourth which this week's MEDIUM recommends for the

advancement of Spiritualism. Unfortunately Spiritualists cannot find funds to keep alive the workers that now exist.

It will be seen that Mr. Gerald Massey's long looked for work is now ready and an extract from it appears in another column. Most intelligent persons will be anxious to get a peep at it.

A VOICE FROM A SPIRITUAL WORKSHOP. It is said that a bad workman quarrels with his tools. A printer in the North engaged an assistant from a distance. The man was set to work to perform a particular job. He soon went to the master and said he wanted this, that, and the other thing. The stern Northumbrian replied: "I want a man who can turn out work without material; any fool can do a job if he gets everything made ready to his hand."

There is a great deal of truth in these sayings. A man never knows what he can do till he is thrown on his own resources, and begins to try his strength against difficulties and obstacles.

Four months ago I commenced to print the MEDIUM at a day's notice, with altogether inadequate materials, and quite inexperienced in their use. With slender assistance a beginning was made, and though the work turned out was far from being up to the mark, yet the readers of the MEDIUM spoke so kindly and encouragingly that I was strengthened by their cordiality to proceed. I well knew that the work was inferior, I was painfully aware that my indulgent readers had solid grounds for complaint: instead of that they overwhelmed me with commendations. God bless them for it! Had they grumbled and reviled I might have given up in despair; but the kindness I received fairly overcame me. Poor people who could scarcely buy bread sent me a few stamps to get a little type for the MEDIUM; those better off sent me larger sums. I worked all night, many a night, and my wife and my boys worked with me. We were tired, but never weary. These kind words and acts carried with them the fire of life. A few tears of gratitude were as refreshing as a night's sleep, and prepared the exhausted frame for further effort.

Thus the MEDIUM was saved to Spiritualism, and since it went into its new harness it has been more than ever blessed with spiritual uses. It was wanted by its readers, it was wanted by the Spiritual Power, it was my duty to do my best.

I have done so, but I am yet far from being satisfied with my performance. I make the best use of the materials at my disposal: the MEDIUM is filled to overflowing with fresh matter weekly; as far as type setting goes, we make the best of our opportunities. But we are sadly deficient in the necessary and more expensive appliances to prepare the work for the press. Not having conveniences to produce a proof and to make up the pages, not only makes more labour necessary, but it induces delay and is the source of typographical errors.

This tear and wear of the system cannot last for ever. Rather than be put to inconvenience I really require two assistants to enable me to get through my work, and as a Spiritual Teacher I could be put to far better use if relieved from galling difficulties which proceed solely from want of means and mate

rial, and must undermine the strongest constitution. I am sure if my weekly readers knew what I have to suffer continuaily, they would in one day place matters on a footing which the ordinary dictates of humanity would suggest.

And bear in mind; this work is not a personal matter on my part. It is a spiritual work, a public work in which I am simply a responsible agent, all I ask for are tools to do the work with.

The spiritual work should possess a complete printing plant, so that all books and publications could be produced within the precincts of the Spiritual Institution, and under the supervision of those whose heart is in the Cause.

This is a spiritual work, and it is also a matter of business. I think I have shown my capacity to make the best use of the materials at my disposal, and now I ask that my friends assist me to better conditions.

I do not degrade myself or the Cause by "begging; " I do not seek to impose on the good-faith of friends by holding out inducements of prospective profits on "shares." By making those who advance money "proprietors," you simply ask them, by their own act, to lose their money. I am the responsible party. I am proprietor" of these tools, because I need them: just as I am "proprietor" of my own body, because it is indispensable to my earth-life. If any man possess "shares" in my

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body, or its accessories for doing its work, then I am a slave. If I play with other people's "shares" and money I am not responsible. If a man borrowed a body belonging to another; would he use it as well as if it were his own, and had to suffer the consequence of his acts? The same is true when he works with other people's capital. What I have must be my ownthat is, I must be responsible for it.

I require a little more printing material, and cash to work it with. This may be obtained by the well-tried method which has worked so satisfactorily in the past. I am prepared to reallowing a handsome consideration for the use of the money. ceive deposits to account, and make a return in goods required,

This is business; it leaves me free to work as my experience and inspirations may direct, and it protects the depositor from loss. On the contrary, it is a profitable investment. All my engagements of this kind in the past have been fulfilled to the satisfaction of depositors.

All that is required might be subscribed in one week: so many deposits of £10; so many of £5; so many of £1; would soon raise the needed amount. These deposits could be repaid in subscriptions to the MEDIUM or other periodicals; subscriptions to the Spiritual Institution, or other objects; in the purchase of books of any kind at "Depositors prices," or in printing of any description, also bookbinding and London commissions in general.

I would not dare to insult the readers of the MEDIUM by assuming that they could not readily subscribe what is required. I would rather see it in small sums than otherwise, and then it could be repaid in the compass of one year. If anyone had a considerable sum to invest it could be by arrangement returned in cash.

My position is sound, spiritually and commercially. I have stood the ruinous brunt of all the persecutions, prosecutions, exposès, follies, and vices of the last 5 years, and this spiritual work is in a more healthy state than ever. Some have not scrupled at the attempt to ruin my work and have done all that is possible to ruin my character in the eyes of Spiritualists. I have passed through all that fire; and thank GOD I exist and am purified and benefitted by all that I have had to endure and suffer. It is now my turn to receive a change of treatment.

I can therefore, as an honest trader and a faithful spiritual worker, present myself to the friends of the Cause, that mutually we may gird up our loins and prepare for the great work before us. I have certain useful qualifications placed in a convenient centre; you, dear friends, have also your spiritual gifts, your social positions, and some little worldly means. Let us in earnestness and confidence place these things in combination, and we will be all well satisfied that we have done so, and untold thousands will be blessed by our act. Spiritual Institution,

J. BURNS, O.S.T.

15, Southampton Row, London. March 27, 1881.

QUESTIONS AND ANSWERS.

THE ORIGIN OF THE LORD'S PRAYER.
QUESTION.

In this department, No. 452, question 63, published in November 29, 1878, "Inquirer in search of Truth" writes: "It is said that the Lord's Prayer, the Beatitudes, &c., are taken from works extant before our Lord's time. If so, will anyone kindly indicate the names and dates of publications which will prove the truth of such statement?"

In No. 457 for January 3, 1879, the querist, in acknowledging information supplied on other matters, repeats his request, alluding, at the same time, to Alford's statement: "There is very slender proof of what is often asserted that the Lord took nearly the whole of this prayer from existing Jewish formulæ."