HYMNS AND TUNES

But now our thanks are chiefly pour'd For those who taught us to be free.

2 For when the soul lay bound below
A heavy yoke of forms and creeds,
And none thy word of truth could know,
O'ergrown with tares and choked with weeds

3 The monarch's sword, the prelate's pride,
The church's curse, the empires ban,
By one poor monk were all defied,
Who never feared the face of man.

4 Half-battles were the words he said,
Each born of prayer, baptised in tears;
And routed by them, backward fled
The errors of a thousand years.

5 With lifted song and bended knee,

For all thy gifts we praise Thee, Lord,
But chief for those who made us free,
The champions of thy holy word.

REMARKS ON THE TUNES.

"Belmont" is a sweet, plaintive melody, expressive of the sentiment experienced by the mind when it realises the existence of a superior sphere of spiritual life, and feels gratified for the blessings bestowed thereby. It is an affectionate, not an intellectual tune, and requires to be sung with a subdued, winning expression, like the attitude of the grateful, loving child or junior towards its kind parents or worthy elders. The words of the hymn blend with it very happily, and create in the mind an intuitive realisation of spiritual presence and the benefits it confers

on man.

Every

This tune must not be sung in a loud, bawling style. A soft female voice should lead, and the men's voices should blend therewith but not to over powerit. Thus sung it is calculated to produce a negative state in the medium or speaker, and induce spirit-control. tune, every quality of voice, every style of singing represents a spiritual state, and induces the mind to that state while listening to it. To unite, then, qualities of voice, or styles of singing, with tunes that do not suit them, is to produce the most painful inharmony in minds that are alive to spiritual conditions: many excellent controls are ruined by this kind of anomally in our spiritual meetings.

66

Belmont" is well adapted to the circle, sung low and sweet. It will open the affections and enable loving spirits to come near, and warm up the aspirations of the sitters. Little children will approach near to the bereaved mother; the mother in spiritlife will return again, and soften the care-worn son ; husband and wife divided by death will be again one in spirit; and to all, the spirits of blessedness and love will come from those harmonious spheres in which the affections blossom in sweetness and beauty.

The time is easy. There are three minims to the bar. Make three beats to each bar: two for a semibreve, one for a minim. Thus beginning, "realms" has a long note of two beats, and "su-" a short note of one beat; " - per- " has the long note, and "-nal" the short note; "fair" has two short notes-one beat each-blended together by the slur. Be careful in giving the proper time to the two notes over "birth," the third beat coming with "On" at end of second line. Any natural breath or pause at the end of lines and verses should be carefully distinguished from an improper extension of notes.

We would ask circle-holders, and sitters with mediums generally, to observe the effects of musical compositions and methods of singing on the controls. Mediums themselves could, by recording their experiences, afford valuable guidance. No music should be introduced haphazard, but be applied with careful reference to the general object sought by the sitting or meeting. This, controlling spirits and experienced mediums often do, by asking the circle to sing certain hymns in keeping with the spiritual work being performed at the time.

Music is, literally, the language of the spirit. Without the use of words at all, the highest spiritual truths may be expressed by music. The outer man seeks the aid of words to apply his expressions to the needs of material existence. For purely spiritual good we require to withdraw ourselves as much as possible from the influence of the external; and music, speaking the aspirations of the spirit, is a pathway on which the soul may meet celestial messengers and receive their blessing.

HYMN No. 66 (continued).

2 To sorrowing souls they bear a joy, To cheerless souls a love,

To weary hearts they tidings bring

Of holy rest above.

3 The darksome hearth they light with smiles The lonely home they throng,

Till the lone pilgrim wakes to bliss
In list'ning to their song.

4 They go with champions of the Right,
They nerve the struggling arm;
They watch above their path, and shield
Their every step from barm.

5 They lead the way to victory sure

E'en though upon the sod

The body falls, they guide the sou
In triumph on to God.

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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.

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SPIRITUALISM, THE BIBLE, AND TABERNACLE PREACHERS,

A Discourse by J. BURNS, of the Spiritual Institution, London, resivered at Doughty Hall, Bedford Row, London, on Sunday Evening, April 18, 1875,

In reply to a Sermon entitled "THE RELIGION OF GHOSTS," by the Rev. DE WITH TALMAGE, D.D., preached at the Tabernacle, Brooklyn, New York. PRICE TWOPENCE. 13 copies, post free, 1s. 9d.; 100 copies, 10s., carriage extra, 1,000 copies, Li, carriage extra,

CONTENTS.

The Religion of Spiritualism Defined.
Christianity Calumniated by its Priests.
Spiritualism and the Religion of Jesus
Identical.

The Transfiguration of Jesus: What it
Taught.

The Materialisation and Dematerialisation of Jesus after His Crucifixion. The Permeability of Matter by Matter Illustrated by Jesus.

True Nature of Jesus' Post-mortem Body. 'ests of Identity given by the Arisen Jesus.

Modern Spiritualism, a Supplement of the Apostolic Age.

Christian Prayer; to whom Addressed P
Christianity is a "Religion of Ghosts."
The Preacher's Distortion of Bible Nar-
ratives.

The Witch of En-dor Libelled.
The Narrative of Saul.
Jewish Prophets, Professional Mediums.
The God of the Jewish Nation-His
Functions; His Quarrel with Saul;
Bends an Evil Spirit into him.
Saul cut off from his Spirit-guide.
Saul's interview with the Woman of
En-dor.

The Genuineness of her Mediumship
Proved.

Jewish Ignorance of Immortality. The Spirit-form of Samuel; His Denunciation of Sanl.

Identity of the Spirit Samuel shown. Generosity of the Woman of En-dor towards Saul.

Baul's Interview with Samuel not an
exact Type of Modern Spiritualism.
The Early History of Modern Spiritual-
ism Misrepresented.
Alliance of Christians and Infidels in
Fighting against God.

The Consolations of Spiritualism in

Modern Spiritualism a part of the Plan
of Providence.
Denunciatious against Witchcraft, Sor.
cery, and Necromancy do not affect
Spiritualism.

Origin of Jewish Law, Religion, and
Politics in Spirit Communion.
The Decalogue, the first example of
"Direct Writing."
Jealousy of the Jewish God.
Degradation of the Jewish People and
of their Spiritual Rulers.
Jewish Law inapplicable to Modern
Society.

The Degrading Sacrifices of the Jews;
Their Necromancy; Their Disgusting
Divination Denounced, not Spirit
Communion.

Perversion and Simulation of Spiritual
Phenomena.

The Preacher's Mince Pie-ety.
Influence of Spiritualism on Bodily
Health.

Remedial Effects of Mediumship.
Spiritualism and Marriage.
Failure of Modern Christianity to Re
generate Society.
Spiritualism and Insanity,
The Gadarenean Swine not Mediums.
Clairvoyance of Balaam's Ass.
Spiritualism in Harmony with the
Bible, as a Progressive Book.
The Bible; how to be Interpreted.
Dogmatism and Pride of the Priests.
Contrast between Jesus and the Clergy.
Spiritualism too Broad for a Narrow-
minded Priesthood.

The "Rich Man and Lazarus," a Recog
nition of Spirit Communion.
The Latter Days."

The Blood of Atonement, a Relic of Ancient Paganism. The Efficacy of Prayer. Purity of Soul the Aim of Spiritualism LONDON: J. BURNS, PROGRESSIVE LIBRARY AND SPIRITUAL INSTI? FOX, 15, SOUTHAMPTON ROW, W.C

Trouble.

SPIRITUAL POLITY.

A SPIRITUAL SERVICE OF SONG & SPEECH AT PECKHAM.

In accordance with a notice which has appeared in the MEDIUM, the usual Sunday evening meeting at 8, Bournemouth Road, Peckham, was on Sunday last, of a special character.

Since the agitation of the musical question in these columns, increased attention has been given to the vocal music by the South London Association, or Circle. Happily Mr. J. G. Robson, who is the secretary and also the medium,-the meetings being held at his rooms-is also a teacher of music, and a musical medium as well. Mr. J. K. Lewis is a poet and has written some of the hymns in the new "Spiritual Lyre." The circle is therefore well supported with talent; and talent attracts its like. Mr. Butcher, who takes great interest in the meetings is an experienced musician, being a Crystal Palace medalist as band master. To these has recently been added a valuable accession of young ladies and gentlemen, with fine voices, and who have been trained in choir singing.

A service of song had been determined on-how will be perceived as we proceed, and it came off on Sunday evening. J. Burns, O.S.T., was invited to take part-in fact to act as chairman, but he introduced an arrangement which altogether obviated the functions of chairman. Mr. Lewis, the President, gave out the hymns, and each speaker got up and spoke without The announcement or formality when his turn came. two last speakers were notified by a small slip of paper being handed to them. This is far more agreeable in a Sunday meeting than the formalities of a chairman, saying, one spirit will control to pray, another to speak &c. All seemed to come spontaneously and their was no superiority or obtrusiveness manifested in any one.

The informal announcement made in the MEDIUM attracted more visitors than the would accommospace date. There is only room for some three dozen chairs; these were all occupied and every inch of standing space as well, including the space at the top of the stairs outside the door. Over two hours these friends stood their ground, not only with patience, but evidently with deep attention and enjoyment.

[PRICE 11d.

The opposite end of the room was devoted to the speakers. Mr. Lewis occupied the right hand corner at a small table with hymn books, lights &c., on the other side towards the centre of the room was Mr. Burns; to his left a space for speakers, and the harmonium and Mr. Robson occupied the left hand corner. The chief singers occupied the front row.

Mr. Robson in the first place called the attention of the meeting to some some peculiarities in the musical compositions which he had produced, and copies of which were in the hands of the choir. The third line in each verse of the first hymn was for female voices alone; and he desired the meeting to carefully observe that arrangement.

The order of service then proceeded thus:Opening music-extempore (J. G. Robson). Hymn 68 "Spiritual Lyre," Tune "Triumph" (J. G, Robson).

Invocation-Trance (J. G. Robson).

Hymn 135 "Spiritual Lyre," Tune-Chant (J. G. Robson).

J. Burns, O. S. T., then rose and delivered an address:

PREPARING FOR THE NEW ERA: THE THIRTY
THIRD ANNIVERSARY OF SPIRITULISM.

In the work of Spiritualism we are too apt to suppose that our proceedings spring entirely from our own efforts, while if the truth were told it would appear that our operations as Spiritualists are simply the carrying out of purposes that have been laid by our superiors in the inner realm. I say "as Spiritualists," for there is much that is done in the name of Spiritualism wich is not Spiritualism at all. We may conclude then that this sort which is not Spiritualism is all our own work, whereas the genuine article is an importation derived from a more spiritual clime. We are merely the instruments to carry it out.

What can we do of ourselves? Let us not forget that we did not of our own effort and volition come into the physical world. The Power that caused these external bodies with their functions and faculties to grow and develop still sustains us, and in due course will remove us from the external scene; and we have it as a certainty from spirit-communion that in another state the same power will still sustain us in being. Man is therefore of two parts: cause and effect-that which caused him to be and that which he appears to be.

There is in like manner a spiritual reason and purpose in this meeting apart from the mere fact of the meeting being held as one of a societary series. What is that purpose?

In two weeks' time the thirty-third anniversary of Modern Spiritualism will come round. Like every event in life and history it has its meaning. That meaning must be pro

claimed and made known, that preparation may be made for its true observance. Out of the many who are called Spiritualists we have been set apart to make way for this anniversary, by our making known to other Spiritualists the thoughts with which we may be favoured on this auspicions occasion.

An ancient poet inspired with spiritual truth said: "The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: and the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.

"And the voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: the grass withereth, the flower fadeth : because the spirit of the LORD bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever." (Isaiah xl. 3—8.)

And who is the LORD for whose coming preparation has thus to be made? You have also named him in your hymns so harmoniously sung, and the sentiments thus melodiously uttered have led up to these remarks. The term "lord means the bread-giver, the life-sustainer, the leader: he who as the innermost of man is the image of God, and whose thought as spiritual wisdom and conscience is the word of God. He is the mediator between the infinite source and the finite physical man, and he is the saviour of man by revealing to the external mind and animal nature those truths and modes of conduct which will show us the will of God as written in the universe around us, and incline us to walk in the paths thus indicated.

In the opening of the gospel narratives the same idea finds expression, and is, indeed, quoted from the older writer whose words have just been repeated. John was born before the greater Teacher; he was rough and uncomely in attire. In the "wilderness" he "preached the baptism of repentance for the remission of sins," and said: "There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop and unloose. I have indeed baptised you with water: but he shall baptise you with the Holy Ghost."

The "mightier" one is reported to have come. His spiritual peculiarities were very pronounced from his early youth; he taught and demonstrated spiritual truths, and at the age of 33 years suffered the death of a martyr. This event he foresaw, and promised to return again in spirit as a comforter, a teacher who would satisfy all of man's spiritual requirements.

That time marked a great epoch in the world's history. It was the closing scene of the Ancient World and the dawn of Modern History. The old and worn-out civilisations passed away in scenes of fearful suffering, and new religions, new empires, and new peoples took up fresh positions on the face of the earth.

And yet that gospel teaching was no new thing. It had existed from before the dawn of History in various forms, but a climax was then reached, a transformation had to be effected that the growth of the grand spiritual idea might again take place on a new basis.

And so also spiritual manifestations are nothing new: they are older than written speech: yet we, as Spiritualists, recognise the modern era from the 31st of March, 1848. From that time a systematic attempt has been made on the part of the spirit-world to reveal itself to man, and a system of thought has accompanied those revelations, which has done more to impress the mind of the age than all the efforts of cultured humanity with their educational and literary appliances could have done.

Now it would be of little avail to attempt either to prove or disprove that these ancient poetical prophesyings and personages referred to and were indeed, veritable historical characters, for historical truth is not spiritual truth, though the one may be symbolical of the other. All men are symbols, or representatives of spiritual states or ideas, and there is no incongruity in supposing that spiritual eras of the past had their representative men in whom the genius of the spiritual wave was embodied. The present spiritual wave as it ripens to its calmination, may also be represented in some one distinguished being in whom it will find full practical expression. But are we not all, in a degree, representatives of the age in which we live? Verily that may be so, but, unfortunately, we too frequently represent the iniquities of the age-its spiritual incongruities and perversions, rather than the advanced Soul of spiritual excellence which the Soul-spheres seek to implant amongst the affairs of men.

What is it we, as Spiritualists, desire to do in the world? It is to institute communion between this mundane sphere and the spiritual state, whereby certain results may be accomplished:

(1) The existence of another state apart from that called "material" as known to the senses, will be thereby proved as a fact in philosophy.

(2) The continued existence of man after death will be demonstrated by communion with the spirits of the departed.

(3) A knowledge of man's spiritual state, as a scientific fact will be thereby unfolded as an offset to the physical science that at present dominates man's mind. (4) The laws of spirit being known and appreciated, they may influence human conduct and teach man, how better to adapt himself to the conditions of earth life. (5) Man in that effort will be systematically aided by those who have learnt the higher lessons of the spirit-world. (6) The tendency of man's aspirations will be changed from selfish aggrandisement, derived altogether from material considerations, to an upward desire for spiritual benefits to be acheived by the adoption of spiritual means. (7) Religion will thereby become practical-man will be spiritual in his motives and godly in their fulfilment. But I hear the voice of an objector crying: Behold you have had Spiritualism in the world these 83 years, and it has not yet produced the results that you attribute to it. Even amongst the spiritual workers themselves-the supposed heralds of all this good-I perceive worse instances of worldly perversion than are to be met with in the ordinary affairs of life.

True O, Critic! Would that the words were an empty reproach. Let us look at facts square in the face and profit by our short-sighted mistakes.

All kinds of persons die the death of the body and their liberated spirits pass into the spiritual state, ready to return again through mediums, and, indeed, to influence all mankind, be they Spiritualists or non-spiritualists, who are in sympathy with their plane of desire. The good and straightforward also pass on to the spiritual state, and in like manner they can return through mediums, and they can influence mankind in general in so far as their conditions and aspirations will permit of it.

A medium may-purely as an instrument-be used by a variety of spirits, and not be influenced morally: that is, neither be made better by the good spirits, nor worse by the bad spirits. The medium is just what his or her life, as a human being makes him or her. Spiritual degradation does not come from mediumship per se, but from the motives and mental notions and personal habits of the medium, and those that surround him in the circle and at other times. Because a spirit of a certain class controls a medium, the spiritual condition of the medium is not at all necessarily blended with that of the spirit. On the other hand, rather is the spirit in its manifestation influenced for better or for worse by the moral state of the medium and the circle.

Thus stated, the responsibility does not rest on mediums, who are mere instruments; it does not rest on spirits, who are simply operators in accordance with conditions. The responsibility as regards spiritual elevation, or degradation, depends wholly on Spiritualists themselves. As the needle of their spiritual compass points so will the spiritual ship be directed. The saddle is now on the right horse; and surely we see proofs of this truth daily. We see one "Spiritualist" spreading disgrace and ruin throughout the whole expanse of the Cause, and we see another, whose every act and word has the tendency to promote the Cause in the highest sense, and instruct those engaged in it. You have been told-Why? in the foregoing

sentences.

All religion, all spiritual systems have been based upon this foundation: two pillars uphold them all: and, without both of these pillars the temple cannot stand. These are:

Pillar number one-A recognition of spiritual existence: an acknowledgement of Truth-God."

Pillar number two-A recognition of moral obligation: our duty in respect to these spiritual truths. which Are these not, indeed, the "two commandments" upon "hang all the law and the prophets,"- "Love the Lord thy God with all thy heart, and all thy soul and with all thy mind, and thy neighbour as thy self."

In another fortnight Spiritualism will have been thirty-three years in the world. Like the earthly mission of Jesus it has appealed to the external senses of man; and amongst its followers there are those in abundance who represent the Judas, the Doubter, the Denier, and those who are not to be found at their post in the day of persecution and of trial. The political power in the form of officialism, and the self aggrandising tendency have plotted against the life of Spiritualism, "Crucify him, crucify him!" have they shouted when self, sacrificing work for spiritual truth has been advocated, but when the filching, trafficking party has required liberty or de. fence, then loud has been the demand for the release of Barab. bas. There is then that party who desire to dominate over personal liberty in the Spiritual Movement and be high officials to control others, and there are those whose aim it is to wrest the money from all who have anything to spare and spend it on their own perverted sensual appetites, often making the excitement of these appetites in their victims the way of entrance into their pockets. I say these things have prevailed greatly amongst persons who have been eager to appear in the eyes of the world as "Spiritualists ;" and between these two theives or parties has the spiritual power been, now as in the olden time, led to execution.

In two weeks again the sun crosses the line, marking the annual ascendency of day over night. The thirty-third year of Modern Spiritualism will have been accomplished. It is a time fraught with fearful potents and dreadful expectations.