A NEW HYMN-BOOK FOR SPIRITUALISTS, CONSISTING OF THE "SPIRITUAL HARP" AND THE "SPIRITUAL LYRE," IN ONE VOLUME, Extending to 350 Pages, and containing in all upwards of 500 Hymns, Songs, Anthems, Sentences, Choruses, &c. suited to all occasions. ANGELS. Handsomely bound in Cloth, price 28. 6d. ; in elegant Morocco binding, full gilt, a charming present to any Spiritualist, 58. Accents of At evening Balm bearers The Scope of the "SPIRITUAL HARP" may be judged of from the following classified Index of Subjects: "Birdie's" song Cheering thoughts Drawing near Dreaming of Greeting us Homeward bound Hovering near Presence of Shadowy wing DEATH. Emancipation Infantile. Blessings of Minstrelsy of DISCIPLINE. Rejoicing Blossoms Soothing balm Thorns to flowers Water of Life Welcome of Wife's haud AGK. Coming Golden Not old Old and New ANNIVERSARY. Thirty-first March ASPIRATION. AUTUMN. Song of BEATITUDES. Blessings Righteousness To whom given BEAUTY. Scatter its germs CHARITY. Aiding the poor Speaking kindly CHILDREN. Bird-child CHRIST. Annunciation Fidelity of CHRISTMAS. Conference CONSCIENCE. Pure. CONTENTMENT. Siniles of COUNTRY. America. Native land Of the West COURAGE. Speaking boldly The "SPIRITUAL HARP," American Edition, with Music, handsomely bound in Cloth, price 8s. CONTENTS OF THE "SPIRITUAL LYRE." (Sold separately: Paper, 6d.; Cloth, 1s.) All men are equal in their birth me they, when the shades of evening Hark! hark from grove and fountain Here we meet with joy together How pure in heart and sound in head Is it not sweet to think, hereafter Life is the hour that lies between My God, my Father, while I stray No bitter tears for thee be shed INDEX OF FIRST LINES. One sweet flower has dropped and faded Our blest Exemplar, ere lie breathed Our God is love: and would he doom O Thou unknown, almighty Cause O Thou, to whom in ancient time O Thou who driest the mourner's tear Part in peace! is day before us? Peace be thine, and angels greet thee Praise for the glorious light Praise God, from whom all blessings flow Praise to thee, though great Creator Prayer is the soul's sincere desire Sai its above hold sweet communion Shail we gather at the river She passed in beauty! like a rose Should sorrow o'er thy brow Sleep on your pillow Slowly by God's hand unfurled Soon shall the trump of freedom Sow in the morn thy seed Speak gently, it is better far Spirits bright are ever nigh Star of Progress, guide us onward Supreme o'er all Jehovah reigus Sweet are the ties that bind in one Tell me not in mournful numbers The Lord is my Shepherd; no want shall The mourners came, at break of day The morning light is breaking The morn of peace is beaming The dead are like the stars by day The mystery of the Spirit's birth The outward world is dark and drear The perfect world by Adam trod The Sabbath sun was setting slow The Sage his cup of hemlock quaffed The spacious firmament on high Southampton Row, Holborn, W.O, The voice of an angel The world has much of beautiful To the father's love we trust To the world of spirit gladness We do not die-we cannot die 144 ASTROLOGY. "Worth its Weight in Gold." EVERY adult person living should purchase at once "YOUR London: J. Burns; 15, Southampton Row, W.C.; RAPHAEL'S GUIDE TO ASTROLOGY is warranted to be the easiest, best, and most accurate Work on the science ever published. Bound n cl. b. gilt lettered, price 3s: A London: J. Burns, 15, Southampton Row, Holborn. One of the mountain-tops of Time Is left in Africa to climb, Just published, in 2 vols, imperial 8vo. cloth, price 36s. BOOK OF THE BEGINNINGS. By GERALD MASSEY. Beautifully printed, on special paper, by Clay, Sons and Taylor. Containing an attempt to recover and reconstitute the lost Origines of the Myths and Mysteries, Types and Symbols, Religion and Language, with Egypt for the Mouthpiece and Africa as the Birthplace. Contents of Vol. I.: Egypt-Comparative Vocabulary of English and Egyptian Hieroglyphics in Britain-Egyptian Origines in WordsEgyptian Water-Names-Egyptian Names of Personages-British Symbolical Customs identified as Egyptian-Egyptian Deities in the British Isles-Place-Names and the Record of the Stones-Egyptian TypeNames of the People. Contents of Vol. II.: Comparative Vocabulary of Hebrew and Egyptian -Hebrew Cruxes, with Egyptian_ Illustrations-Egyptian Origines in the Hebrew Scriptures, Religion, Language, and Letters-Phenomenal Origin of Jehovah-Elohim and Shadai-Egyptian Origin of the ExodusMoses and Joshua, or the Two Lion-Gods of Egypt-An Egyptian Dynasty of Hebrew Deities, identified from the Monuments-Egyptian Origin of the Jews, traced from the Monuments-Comparative Vocabulary of Akkado-Assyrian and Egyptian-Egyptian Origines in the Akkadian Mythology-Comparative Vocabulary of Maori and Egyptian -African Origines of the Maori-The Roots in Africa beyond Egypt. WILLIAMS & NORGATE, 14, Henrietta-street, Covent Garden, London; and 20, South Frederick-street, Edinburgh. Sold by J. BURNS, 15, Southampton Row, London, W.C. WOMAN IN THE TALMUD: BEING A SKETCH OF THE POSITION HELD BY WOMEN IN THE London: Printed and Published by JAMES BURNS 15, Southampton Row, Holborn, A WEEKLY JOURNAL DEVOTED TO THE HISTORY, PHENOMENA, PHILOSOPHY, SPIRITUALISM. [REGISTERED AS A NEWSPAPER FOR TRANSMISSION IN THE UNITED KINGDOM AND ABROAD.] HUMAN BROTHERHOOD. WORK NOT WORDS. THE FAMILISTERE AT GUISE, IN FRANCE. "Nicht blosses Wissen, sondern nach deinem Wissen Thun ist deim Bestimmung. Zum Handeln bist du da; dein Handeln und allein dein Handeln bestimmt deinen Werth." "Not to know only, but to act according to your knowledge is your vocation. For you action, and only your action, tests your worth." FICHTE. If there be one thing that distinguishes the Spiritualistic Movement in England and America, it is the deluge of words with which we are overflooded-words too often inane, meaningless, and contradictory; words spoken by trance-speakers and others, and words printed pitilessly and without stint. Unfortunately this new deluge of breath and ink comes from windows opened not in Heaven, but in the boundless realm of Cant, and may well be compared to those beautiful iridescent soap bubbles which last but for one moment, then burst and fade away for ever into the dark sphere of limbo. But if the Spiritual Movement is to have any real practical effect upon society and upon human conduct, surely we have had enough talk, tall talk and bombastic talk, and it is full time for action and for use. Swedenborg said, this is a world for uses, and by no means a world for empty and vain palaver. As The Writer wishes, therefore, to bring to the notice of those Spiritualists who are not already acquainted with it, a great work, the most notable experiment of our days, for the improvement of Humanity, and for the practical realization of Plato's "City," the "City of God," and the "Messianic Kingdom" of the Prophets and of Jesus. What is noteworthy to us is that this effort has been made by a Spiritualist, but one who works as well as talks.* Some years ago Mons. Godin, formerly a Representative or Senator of the French Legislature, and a man of very large fortune and of still larger heart, determined to devote his wealth and his energies to the foundation of an Industrial Establishment upon philo An analogous experiment is being tried in England by Mr. Ruskin, in his Guild of St. George. [PRICE 13d. sophic socialistic principles-that is, original and undefiled Christ principles-based upon the solidarity of all the members. This mutual supporting society, to which he has given the characteristic name of "Familistère," or Family Association," has now been in operation for three or four years at Guise, in the Department of Aisne, with a branch in Belgium; and up to the present time it has been a great success, and the associates and members amount to a thousand or more. Extensive manufacturing works have been erected there, together with a large palace, in which the greater number of the associates reside, and which is fitted up with all modern appliances for health and improvement. The schools are models of excellence, and the "fête of youth," held in autumn, is well worth a journey there to behold. It is impossible, in this short paper, to give details of the rules or working of this most interesting Establishment, but anyone who wishes for information is referred to the undermentioned work,* published by Mons. Godin, and to his weekly journal, "Le Devoir." The advocates of Individualism allege that society can be brought gradually to a state of comparative perfection under that system, provided individuals become intelligent, moral, and religious. Without denying a certain amount of truth to this view, yet it would seem that the higher and progressive development of sympathy among men, gradually leading them. out of egotism to altruism, the effect of which is seen in the industrial efforts of the last 50 years, greatly tending to the spread of co-operative ideas and undertakings, is gradually preparing society for the higher and nobler system of mutual solidarity, by which alone, it seems to us, that men can become really and not in name merely, brothers, and members of one family. The greatest thinkers of all ages have held this view of the ultimate form which social and industrial organizations will take, from Pythagoras, Sakya Muni, Plato, and Jesus, down to Sir Thomas More, and a long list of moderns. Jesus found this principle of mutual association in operation among the Essenians, but with them it had only reached, like the Christian foundation of after "Mutualité Sociale," par Mons. Godin, de Guise, 5 francs This work contains the statutes and rules of the Association. ages, the stage of a small and exclusive monkish sect; this did not suffice for such an inspired and genial soul as Jesus, and he accordingly endeavoured to extend the system to all mankind, but, as was unavoidable, failed, the time not having then come for such a vast step in advance. This peculiar tenet of his, like many other of his doctrines, was given up and forgotten fifty years after his death; and in their place we have since had quite another religion, founded principally by Paul, and metamorphosed by the Roman Church, which has always laid claim to succeed to the inheritance of ancient Rome, by founding a universal and absolute empire over the bodies, purses, and souls of mankind. Some one has called this Church the larva or lemure of old Rome, hiding itself from the light, and mumbling anathemas amid the Vatican walls, if not on the Capitol. It was doubtless necessary and unavoidable that society should, in its upward progress, pass through the lower stage of Individualism; and that only by means of the strong and concentrated, if cruel and selfish, motives produced by that system, could industrial habits, skill, and the creation of capital have been produced, which in the higher state of Solidarity, will form the machinery and means for a nobler and more sympathetic organization than that of anarchic Individualism. Mons. Godin recognises very clearly the impossibility of any association of this kind succeeding if it be founded upon materialistic principles only, the members united merely by trade rules, with the sole view of making money, and without that true union caused by higher idealistic or spiritualistic principles, recognising the sanctions of altruistic morality and the spirit of love. All previous attempts at solidarity which have left out this element have failed, and probably such will always fail. The writer of this once heard at a seance a spirit, purporting to be that of R. Dale Owen, in reply to questions put by the writer, that his father, Robert Owen, who had himself tried such an experiment, had been convinced since his entry into the spiritual world, that all efforts of this kind to be successful must be formed of individuals who are united together by higher aspirations than mere love of wealth or material prosperity can ever produce. Robert Owen's experiment in Lanarkshire failed, no doubt, from this very cause. Some very valuable papers, especially valuable as being the result of actual experience and not mere theory, are from time to time published by Mons. Godin in the "Devoir," and it seems to the Writer that translations of some of these would be very useful in directing the attention of English Spiritualists to a practical way of carrying out into action that doctrine of love, about which so much is spouted in spiritual circles, but which too often ends in words merely, or in ink, or in emotion not followed by action. The following is a translation of an article appearing in "Le Devoir" of 30 January, 1881: -- THE ASSOCIATION OF CAPITAL AND LABOUR. The Nineteenth Century is remarkable beyond all preceding ones for the ventilation of socialistic ideas. Saint Simon, Fourier, Cabet in France, Owen in England, have particularly marked their places in this Movement. The St. Simonian and the Phalansterian schools have excelled particularly in their criticism of the evils of the present state of society, and the theoretic exposition of its present and future wants. But nevertheless the ideas of association, or of communion, have not given rise in Europe to any serious experiments. In the United States these ideas have found a wider field of operation, and a more sympathetic reception; but there, also, they have only produced incomplete results. The beginnings of any new idea are difficult, and when it is a question of organising a social reform these difficulties become much greater, for it is no longer a question of mere passive matter, but men, that is, intelligent life which is to be put into motion and action. The innovator working with matter can, at his leisure, modify his conceptions and repair his errors. Passive material forces do not oppose resistance. But the social innovator finds himself face to face with men whose active principles must be vanquished in order to avoid those obstacles which, through love of old habits, they are disposed to offer to all reforms. It is this blind resistance, and the oven greater ignorance of the conditions under which social good can be realised, which have been until now the greatest obstacle to social ameliorations, and the cause of the great difficulties which every experiment meets with. To-day, when the evils caused by Individualism are becoming vividly felt in every civilised nation, when the situation of the labouring classes discloses everywhere the want of a remedy for the sufferings caused by modern industrialism, there is hesitation as to how to better the condition of the people, and, almost everywhere, indifference to the study of sociology. Even those who are most grieved by the evil are often the most astray in their search for the means of cure. Unskilful in closing the wounds of the patient and in alleviating his sufferings, they propose violent amputations sufficient to cause the patient's death. True medical science does not act in this way. On the contrary, it commences by relieving the patient, and conducts him afterwards to a complete cure. Social therapeutics should not act otherwise. Thus, in order to ameliorate the condition of the masses, we must first know what are their sufferings, then we must seek out the causes, and by wise measures put into action those opposing causes which will lead to the ultimate disappearance of the evil. But the evident evil of actual society is the unjust division of the wealth created by labour. It is evident to all who study the question that if justice and equity formed the basis of this division, the power of production at which modern industry has arrived would be sufficient to give to each his part in the banquet of life. But what ought to be the principle of this equitable division in the actual state of labour and production? Under what formula, inspired by justice, can this division be introduced in fact and in practice? The Saint Simonian formula, " to each one according to his works," was a first step towards the solution of the problem ; but it left undecided how the labour of each was to be determined by justice. The problem remained unsolved. Fourier then said, "associate together all the productive forces, and divide between Capital, Labour, and Talent, the general profits of production." But he left to arbitration or agreement, always changeable in their principles, the determination of the share to be given to these productive elements. So that whilst proposing association as the solution of social difficulties, Fourier does not give any rational formula for the participation of labour in the benefits of production. With him the associates themselves should regulate among themselves the division of the profits; an operation delicate and full of dangers to the tranquility and harmony of the association. He also subordinates this mode of division to a serial organization of labourers, which is altogether unsuitable to modern industry. Resting upon a basis of facts, and upon the ground of prac tice, I have sought out the rules for this division in the natural order of the productive forces themselves. Recognising, first of all, that previous to any riches created by human activity there exist the forces of Nature, which offer to ALL MEN GRATUITOUSLY the indispensable resources for their existence, I came to understand that reason as well as justice prescribe to every society which takes possession of those natural gifts, to give in return, to all its members, the means of existence. So long as society fails in this duty it fails in justice, and is stamped with abuses resulting from the violation of right. Hence arises the obligation to repair this evil, by assuring to all members of the social body the means of living, by introducing the organisation of mutuality in the commune, in the department, and in the state. Hence also arises the obligation for those who possess wealth to contribute towards the foundation of these guarantees. But along with this mutual association for the guarantees of existence, an association founded on the division of that wealth which nature provides for all in general, there is human activity which creates wealth, which is also to be provided for. It is for the division of this wealth, due to the labour of each, that we should apply the St. Simonian idea: "Work applied according to capacity, recompense according to labour." Why has not the St. Simonian school applied this law? Because in order to render the idea practical it was necessary to associate all the producing elements: capital, capacities, and labour, and this idea did not enter into the programme of that school, The Phalansterian school, which, on the contrary, had derived from Fourier this idea of the association of capital, labour, and talent, yet did not put it into practice because it subordinated the principle of association to that ideal form of the organisation of labour conceived by the Master. The Phalansterian school could not therefore succeed in producing any practical fact of division, and the St. Simonian school could not apply its formula to practice Saint Simon, nevertheless, was right in repeating that "men should assist each other; that reforms should ameliorate the fate of the masses; and that partition should be made to each according to his labour and his capacity." And, on his side, Fourier had not less reason in affirming that every human being should be assured the minimum of subsistence; that it is by association between men, by union of the forces of which individuals can dispose, that the greatest progress will be accomplished. But such is the march of the human mind, that the most pregnant ideas often progress by long detours, in order to reach the definitive simplicity of their practical formula. Thus although surrounded at its beginnings with great and apparent difficulties, the association of labour and capital, or of riches and labour, in other words, the association of men and their resources can be reduced to these simple principles: First. In the name of the natural right of each one to life, society should at first consecrate its resources to assure the existence of all its members. It will in this way satisfy the wish of Nature, which distributes her wealth equally to view of all. In this way fraternity will reign among men. Secondly. Each individual ought then to participate in the surplus of the wealth created, in proportion to the value of the services which he renders to the association. But services and co-operation of every kind are represented by emoluments, appointments and salaries provided for individuals by the hire of objects, and by the interest fixed for the employment of capital. The remuneration agreed to in respect of each of these productive elements being the result of reciprocal valuation, or the existing values and rates, it will result that each of these elements is valued at what it is worth, that is to say, at the services which it renders, and at the co-operation which it brings to production. Hence, in order that the division of the wealth produced should be made according to justice it is necessary that this division should give to each, in benefits, a part proportioned to the remuneration which was attributed to him at first. Thus would be realised the application of this formula of distributive justice. "To each one according to his works, his capacity, his labour, his co-operation, and his services to the society." But in order that justice should be introduced into the division of the goods of this world, it is necessary that association should be established regularly among men; that under the protection of law the portion due to the support of human life should be reserved in every enterprise; and that the rights of labour to its further rewards should be recognised and es tablished. In this way, under the guarantee of the State, each one will be assured what is strictly necessary, each one will be placed under the safeguard and the mutual protection which the associations will establish in favour of their members, in all branches of industry. In short, each person will obtain from the wealth produced a part proportioned to the value of his services, and of the labour which he will bring to the association of which he is a member. The special statutes of each association, and the rules of justice and of distributive equity which the law will dictate in favour of labour and of labourers, will assure this participation. This subject is to be continued by Mons. Godin in subsequent numbers of "Le Devoir." Lucerne. A. J. C. A "DEVONSHIRE WORTHY" OF THIS GENERATION, (From the Western Daily Mercury, November 20, 1880.) One of the "leaders" in last Tuesday's issue of the Western Daily Mercury had reference to the labours of Mr. S. C. Hall as editor for over forty years of the Art Journal, and as the author of many works of value and interest. The article was written by one who merely knew Mr. Hall's work as anyone well acquainted with the literature of this last halfcentury might have known it, and he was honoured simply and solely for his work's sake, personal acquaintance and friendship between Mr. Hall and the writer being nonexistent. The article has called forth a most interesting letter from Mr. Hall, which our readers will peruse with great interest; first on account of its venerable and worthy writer, and next for the charming and entertaining remin iscences with which it abounds. The letten is as follows: Dear Mr. Editor,-I thank you warmly for the gracious and gratifying notice you have taken of me in "a leading article " in your paper of the 16th November. It is especially welcome as coming from my native county. I am, as all men of Devon are, proud of my native shire; although I was not born there: three of my father's sons, of whom I am one, were born where the regiment he commanded (the Devon and Cornwall Fencibles) chanced to be quartered. Many years ago, in a pew of Topsham Church, eight of his children were at one time christened; we had been baptised by the chaplain, but that did not quite satisfy my father, and early in the century we all went through the ceremony together in the old church which, I lament to hear, has been so rebuilt or "restored" as to destroy all its valuable character. While sitting in that pew some time afterwards, the attention of a verger was attracted by an unaccountable noise: on proceeding to ascertain the cause, he found an aged, white-headed man sobbing as if his heart would break: a flood of memory, gathered by sixty years, had rushed over my heart and soul. I knew it to be the pew in which we had been christened, by a well-remembered monument that covered the wall at its side; and I afterwards found that the verger's father had been a soldier in my father's regimentwhose colours, ragged and tattered, hung over the altar. Of my father I have just right to be proud: he was a good, upright, and, in the higher sense of the word, religious man. Of that I have ample evidence in his common-place booksunhappily he kept no diary-although his life as an officer began exactly a hundred years ago—in 1780, at the memorable siege of Gibraltar. My mother was a native of St. Mary Ottery. She was an admirable wife and mother, excellent in all the relations of life, and of whom also I have reason to be proud. Is this the "nothing" of an "old man garrulous," or may I tell you another anecdote of my visit to dear old Topsham? I heard that a very aged woman who had been our servant was still living. He name was Mary Hooper. I went to see the venerable matron, who lived with her son, a shoemaker. I introduced myself by asking if she had known a family named Hall, who lived in the large house at the corner of the Exmouth Road. "I should think I did," she answered. "I brought up all the children." So I began to question her as to the character of each, and came to the sixth-myself. "And what sort of a boy was Master Samuel?" "Oh," said she, "the most troublesome boy I ever had to do with in my life." Taken somewhat aback, I hazarded another question-I confess with some misgiving: "Was he a bad boy? The answer greatly relieved me. "Oh, no; he wasn't a bad boy at all; only he was always a-roaming, always in some scrape or other; a troublesome boy." After a pause I said, "Look at me, Mary; do I remind you of anyone you ever knew?" No," said she slowly, after due scrutiny-" No, no." "Why," I said, "I am that very Master Samuel you have been talking about these ten minutes." "Lord," she exclaimed, striving to rise from her chair, and gazing on the aged and way-worn man, who, when she had seen him last, was but ten years old-"Lord, Lord, you bain't he! You're not a bit like him!" You may be sure thenceforward I did not omit the duty of rendering her a little help annually; neither did I fail to lessen the cost of her funeral, incurred by her good son. 66 Another Devonshire woman-dear old Hannah Davey-lived with my father and his family for more than fifty years. She survived him. When she was dying, I stood by her bed-side, and fancying there was something on her mind, I said, Hannah, have you any wish to express to me; is there anything on your mind?" She murmured a reply, "Yes, Master Samuel" (for so she always called me), "there is; it's where I'm to be buried." "Then," I said, "make your mind easy, Hannah; when it pleases God to take you, you shall lie by the side of my father at Kensal Green." "Then," she whispered, pressing my hand, as I kissed her forehead, "I shall die easy." And she does lie there, and a monument to the memory of my father records also her name, with the fact of her long and faithful service. Dear old Hannah! It is a happy memory I have when I think of her. My father raised his regiment of one thousand men in eleven weeks. It contained a large number of Cornish miners: that was for him an unhappy fact, for in 1795 the regiment was sent to the south-west of Ireland, where copper ore abounded, and where it still abounds unworked. They set him mad about mining; he opened and worked no fewer than thirteen copper mines in the counties of Cork and Kerry, with immensely beneficial results to the country, but ultimately to his own ruin. He sold in Swansea, from time to time, ore to the value of £450,000; from one mine alone in Ross Island, Killarney, £90,000 worth of ore was sold. He was indeed a pioneer of wealth to Ireland, but unhappily Ireland has not kept its promise, In raising his regiment it was a first requirement that it should be done quickly. He therefore enlisted anyone who offered: no recruits were either to young or too old. An aged father or uncle brought with him his sons or nephews. The latter would not enlist unless their elders did so: gradually the old men obtained their discharge, the youths became young men and ultimately the regiment became one of the best in the service. I shall be much indebted to anyone who can give me information on this subject. I remember seeing a quizzical caricature-two venerable women dressed semi-militarily with the cockade in their bonnets. A passer-by was addressing them. On being told they belonged to the Devon and Cornwall Fencibles, he asked the natural question, "What! does Colonel Hall enlist women?" "No, sir; only us two." "And what are you for ?" "Oh, sir, we are to nurse the old men and children!" was the answer, |