“ EVERY 1'I.ANT WHICH HY HEATENLY FATHER HATH XBT PLANTED SHALL BE ROOTED BP. H

¿tristón .Spiritualist,pr-BUillEI' IiV

f ,p THK PIFFl'i-Ii^N OF SPIEITÜAI.' - ' :iTT " ' know lf.d o f ., _

. ( > j . rM ‘> .— -' uir i< puUMu-.t t-vory S*tur«lay

•V.!¿rir.iTi'

Tu, Poi.LAKá peri?. (Vpif? — Fiv

Tibi-r?, to 01

itsOi:--

riiinum. * Cents.

$7 M. . II' 00,, fi-Ur.-sseili ' lF . I T l ’ A l. K S O W I .F D G F ,

rr. ) !írx':i’Uvay, New-

t *hrMi:v:i spiiTHE SPIRITUAL m u s e .

,v. /■> \ . t 77 ;.m i. s i ‘ i n : u i t .

• *r* D 77 mr.rc inconsistent with a .7 .'. .Nation aral low of other nations ami ■ i ,':r?ri'hoil regard for domestic th’-S

philanthropy ami universal good ' 1 r . a vim- that llrst .-hups with

roare t t'.vi.: or branehh-t, that it iu.l form arbors and bowers

,n tin- happy ami so’.aoe ot the " ’ ju-fn not his brother whom lie

i itli no genuine emotions nicer, and afar oil. I ill ess

l',;,r tho-a- who gather semi forth no gleam to

O-Hi'.',7b -

aim is Lbi th iisdf up

aho ¡0 ran tl.r'

lint aro un and shir

tviil cr-rtainll,í i lied an«1 ,¡i=r.int traveler. if

r.u'iliini to i-ivc- in kindred and

iliril.1 with r,o jeep :uvl Yvfirniri.ri-nin-

■a ark.vl to n't roViler =vr\i\ al lure find man-;iiin.'.V7 thill. iieeorJ.n - to the ot :i l ivingIk- . . .

- "In splc-mliil noontide ot the New Jeru-a- ,-r i.'liureh of the Divine Humanity, which

'•T.ys.'cr.Js out of Heaven from Hod, neighborly ,’.-institute- the visible external of the

i ' i . and every neighborhood, harmonically as- • ••:-.t.-l in families ami

Bo long aa Men are Honest, so long will Success follow in the Footsteps of their Labors.

NEW YORK, SATURDAY, JAN. 19, 1856.

DARK CIRCLES.■ T H E S O C I E T Y F O R T H E D I F F U S I O N ' O F

T O A L L

, incurs a penalty corres- 3f the transgression ; ; no pardon, because

Sto» of iaUJroa’thedégrce of the transgresión ;

^ th'5 ..pi;I1jjiuiccIf| are immutable, and un- 1P jn=tance, place your hand on a

i ’1 "„tontionall.v or accidentally, and you trans--,;nb!c-,r=

id the result is the same in of the hand will bo in-A „prjtliO w”’, - s JJ r f | ic orirans

::V a * bu payers of the church will have 13 that hand- The undeviating law ofaim

: the hand to a healthy con-lUpl"liIl restore ,"ib ■l!onet hi5 penalty is wisely intended as a

i l^' not ,l:5 a punishment, and that it ispa, ana evident from the fact,.... j|| cases, is

v,e # 1 t inf uit is burned in the same way..i-,«"'"' ...;„noranco is no protection, the law

i i

:

v,j defraud a woral law

I

man of his property, You wrong the man

and as often as you think of it, .jpani of remorse. You may re- j and become a better man, firmly

j'lo’jo the ¡ike again ; but the higher Cpiritual unfolding, the keener will

, ,f die wrong committed. And the p j what is called “ eternal punish- , t'c man you have wronged and

I: y

uc,;.,r£ur.d science they will stop "w t Wore, but as long as theology :! p cm be pardoned, so long the world

0f theolocy that gave rise to the va- 0f sectarianism, are too numerous

" v i a passing notice in this epistle. T ' l.M all 1 wish to say for the present, i3..,',..,. and give y o u an opportunity to ' 4 ,ould not reply, it will make no

■, , f am vour fellow preacher, and,, ;n pK. performance of my duty, as uiilin vours. And I pray that I may

.pipe that before another Thanksgiv- 1 round, you will have chosen for the a .,- dav "a subject, that will enable you,'i f sphere ef strolling mountebanks,'' ' “ , s;

For the Christian Spiritualist.

EDITORIAL ODACKERY.This article has become quite prevalent of late.

On the subjectof the W akem anite m urders, the American press have exhibited a stroDg disposition to indulge in the use of the narcotic, and fairly stagger under the influence. ’ Catholicism makes free use of it to drive off the P ro tes ta n t blues— P ro tes tan tism to repel the poison shafts of reason and in fid e lity— and—shall we think it ? we wish it was otherwise: it is is too true—the Spiritualist to in tim id a te the true Spiritualist from attempts to reform Spiritualism. This is evident from the editorial in the S jiir ilu a l Telegraph of the 12th inst

Undoubtedly, an editor has a right to refuse the article, even of a regular correspondent, but, when he makes the said article the subject of ill-tem pered and un just criticism—when he perverts its very meaning, and sets its author down as an ignoram us, for thinking and writing, in opposition to his own prejudices, s t i l l keeping the artic le critic ised f r o m the knowledge e f his readers, then, we would say, the editor, though a Spiritualist, is indulging in e d ito r i a l quackery. The true editor would regard justice with a more sacred eye.

We are f a ls e ly represented, as warring against a l l rem uneration to mediums for the labor and time spent in dispensing their Spiritual gifts. This we charge as an entire p ertersio n of the article referred to, both in letter and in spirit. And the critic reminds us much of some orthodox divines, who, in defending their selfish tastes, slash and cut blind, folded, without regard to truth or reason, friend or foe.

Is not raison a sufficient armor for the Spiritual editor, with which to meet his friendly correspondents, and brothers in the same glorious cause f Shall friends be lashed into silence by their editorial masters, because in their love for this beautiful Zion, they would guard it against internal dangers, whether imaginary or real ?

The history of reform is a strange one. Luther and his followers demand, in vain, a trial at the bar of reason from the priesthood, but as unflinchingly refuse the same to those who would reform Protestantism ! The Universalist and the Sweden-■. ,r, who ridicule Spiritualism for

’.‘ire’vou a theme, as it was given \ borgian complain that reason te denied them byI ook out upon this beautiful“ coverers of Yew T ruth! The Free Thinker (?) who,•

;.i its 1 MT-, it! T ice 1'

,tty m o u n ta in s , its l e s s e r h il ls , fertile va les, i ts m a je s t i c for-

ams, its t r a n s p a r e n t l a k e s , i ts

-- 1 : Vwater■ ;; i;:u Li’ tl r rc =;-.:i V'”.i ii' y ou if- ::i t> D .1 c■.ciy ’

! -'Uri'on my f:-rise nunibr r< ».if.u-i'-iirits on ilio M.1 • wl tnki„• I,:lUiV [ have

Pei n o t t h i n k I oin m e no m o r e ,

y w a y th a t m y c a p a c i t y m y fam ily b y p h y s i c a l l a

ri f l e t t e r s e v e r y w e e k in t of S p i r i t i n t e r

-ho take th is m e th o d to av o id i r e q u e s t e d b y a

Misitvilcetual anil m ora l w o r th , who is a T a p o p u ia r church, to a dd re ss h e r o n t h i s

In order to secure time for n e c e s s a r y re - ,., ' t dkc.iuumic private epistles, a n d r e f e r -■ m / k Ms to the Spiri tual jo u rn a l s . T h e y .p,u_'U there to excite curios i ty a t le a s t ,

■ inv.Ahe promise, “ a.-k, ar.d y o u s h a l l

knevk, and it shall he opened. '. ilw authority of the editor of th is p a p e r , ,.. tha t il- columns aie- open to a reply to

Vviir set va S. M. Petcus, R.

s r i it i i i hfrom the

i: > u s

Trnr b'-R'-l

V n\.'"lenti.”

T:.-v loiminm comm;, comm;,In t:.b ■tUitrt evening hour.

\ thro' the darkening gloaming— 'T:i j rr|dr;t-h.iimted bow er:

hhit forms arc onward floating.I'n a ¿tram of music sweet.

M from the trembling heart-harp,hu h Moved friend to greet.

0. cy.vthi[i-, pure, entrancingwhere kindred spirits m ee t:

sordid earthly feelings -nv-j.de the blest retreat.

//:.:■! aith heart, m wannest union. Lv.::d- with holy, heavenly love.

the shiuin:. golden harp «trim?.It pi’ measure move. .

V O I C E S .BV SARAH A. MILTON.

There’s a voice in the winds, and it whispers low,Its chanzeful burden of joy and woe ;To the aching heart it hath a tone,That murmurs sadly of pleasures flown ;And the joyous an answering echo hnu, n the low sweet carol of the wind.

The fresh’nma breeze of early Spring Hath a sound'of life in its murmuring ;And the balmy airof flowery June,Like incense sheddeth a rich perfume ;And tne Autumn blast hath a dirge-like tone.Chanting a requiem for Summer gone.There’s the twilight breeze with its gentle sigh,Like the breath of a spirit passing by ,And the wail of the night wind that vigil keeps,While the weary earth in silence sleeps ;And the storm-spirit telling of rum ever,They all have a voice that is silent never.

There’s a voice in the deep when the waves are at rest, And idly murmur on ocean’s breast;And we watch their quiet ebb and flow,Nor think, of the danger that lurks below ;'Tis a soothing voice and recalls the past,With a softening haze around it cast ;And in waking dreams we half forgetThe sorrow though sleeping that cankers yet.

But anon the wild winds rise and sweep Into foaming surges, the quiet deep ;The angry breakers roar and swell,And afar is sounding a boding knell:— 'An awful voice hath the deep in its wrath,When the frail bark rocks in the billow’s path ;And the cadence of the boundless sea Doth speak to the soul of infinity.

There’s a voice in tiie grave, and it falls more clear Than living notes upon the ear;And it wakes in the heart a vain regret,•* Oh ! would that the lost were with us yet And undying memory oft will bring Kach unkind word with serpent sting :Then cherish the living fondly to-day,For to-morrow they may have passed away.

There’s a voice in the heart—a gentle breath—But it ceaseth never till hushed in death ;By truth and virtue its tones are stirred,Though oft midst the turmoil of life unheard ;And though crushed and silenced in sinful hour,It wakctli again with living power:Oh ! heed that voice, and its tones shall he A watchword through lift? to eternity.

From the "Vfiaconsin Home I M A G I N A R Y E V I L S .

BY CHARLES SWAIN.ljpt to-morrow take care of to-morrow ;

Leave things of the future to fate ;What’s the use to anticipate sorrow ?

Life’s troubles come never too late !If to hope overmuch he an error.

’Tis one that the wise have preferred ;And how often have hearts been in terror

Of evils that never occurred.

Have faith —anil thy faith shall sustain thee -Permit not suspicion and care

With invisible bonds to enchain thee, lint bear what God gives thee to bear,

fly this Spirit supported and gladdened,Be ne'er by •• forebodings” deterred ;

But think bow hearts have been saddened By fear—of what never occurred !

Let to-morrow take care of to-morrow ;Short and dark as our life may appear,

W’c inay make it still darker by sorrow,—Still shorter by folly and fear!

Half our troubles are half our invention,And often from blessings conferred

Have we shrunk in the wild apprehension Of evils that never occurred !

SPIRITUAL PROGRESS VS. ETERNAL PUNISHMENT.

The following is given as an explanation to certain questions put to us not long since, by one who seemed to know more about the conclusions of the theological schools in New Haven and North Andover, than of the contents of the Bible. As his objection to Spiritualism was purely of a speculative and theological character, nothing short of the annihilation of Iris logic and Biblical criticism can save him from the error of his ways and convert him to a high and Spiritual appreciation of the truths, consolations, and intellectual harmonies of the gospel of progress.

AYe wish the reader to observe however, that all such issues are rather outside of Spiritualism proper, since the controversies have been many and long on the subject of future and eternal punishment, ere the advent of the manifestations and the dissemination of the Spiritual philosophy.

Those there’fore who wish for Biblical and theo logical explanations, particularly if the strength of the argument depends on the signification and literal value of some Greek or Hebrew word, should look into the writings of learned linguists and eminent scholars, as their position as well as their investigations give the greater probability for im p a rt ia l testimony and reliable conclusions. This conviction prompts us to quote the following extracts from Thomas De Quincey, “ On the Supposed S c r ip tu ra l Expression f o r E te rn ity ,” although equally learned authority could be found nearer home. He says:

“ Forty years ago, I used to be annoyed and irritated by the false interpretation given to the Greek word aion, and given necessarily therefore to the adjective aionios as its immediate derivative. It was not so much the falsehood of this interpretation, as the narrowness of that falsehood, which disturbed me. There was a glimmer of truth in i t ; and precisely that glimmer it was which led the way to a general and obstinate misconception of the meaning. The word is remarkably situated.— It is a scriptural word, and it is also a Greek word; from which the inevitable inference is, that we must look for it only in the N ew Testament. *

The reason which gives to this word aeonian what I do not scruple to call a d rea d fu l importance, is the same reason, and no other, which prompted the dishonesty concerned in the ordinary interpretation of this word. The word happened to connect itself with the ancient dispute upon the du ra tion of future punishments. What was meant by the aeonian punishments in the next world ? Was the proper sense of the word eternal, or was it not?

V ‘Jf * * * *That argument runs thus—that the ordinary

construction of the term aeonian, as equivalent to everlasting, could not possibly.be given up when associated with penal misery, because in that case, and by the very same act, the idea of eternity must he abandoned as applicable to the counterbliss of Paradise. Torment and blessedness, it wss argued, punishment and beatification stood upon the same level; the same word it was, the word aeonian, which qualified the duration of either; and, if eternity in the most rigorous acceptation fell away from the one idea, it must equally fall away from the other. Well, be it so ; but that would not settle the question. It might be very painful to renounce a long cherished anticipation ; but the necessity of doing so could not be received as a sufficient reason for adhering to the old unconditional use of the word aeonian. The argument is—that we must retain the old sense of eternal, because else we lose upon one scale what we had gained upon the other. But what then? would he the reasonable man’s retort. We are not to accept or to reject a new construction (if otherwise the more colorable) of the word aeonian, simply because the consequences might seem such as upon the whole to displease us. We may gain nothing; for by the new interpretation our loss may balance our gain; and we may prefer the old arrangement. But how monstrous is all this? We are not summoned as to a choice of two different arrangements that may suit different tastes, but to a grave question as to sc hat is the sense and operation o f the icord aeonian. Let the limitation of the word disturb our previous estimate of Paradise; grant that it so disturbs that estimate; not the less all such consequences leave the dispute exactly where it was ; and if a balance of reason can be found for limiting the extent of the word aeonian, it will not be less true because it may happen to disturb a crotchet of our own.

Meantime, all this speculation, first and last, is pure nonsense. A eonian does not mean eternal ; neither does it mean limited duration; nor would the unsettling of aeonian in its old sense, as applied to punishment, to torment, to misery, &c., carry with it any necessary unsettling of the idea in its application to the beatitudes of Paradise. Pause,

reader- and thou, my favored and privileged reader that boastest thyself to be unlearned, pause doubly whilst I communicate my views as to this remarkable word. _

What is an aeon t In the use and acceptation of the Apocalypse, it is evidently this, viz: the d u ration or cycle o f existence which belongs to a n y objec t, not in d iv id u a lly f o r itself, but 'un iversally in r ig h t o f i ts genus. * * * * *

Man, again, has a certain aeonian life; possibly ranging somewhere about the period of 7 0 years assigned in the Psalms. That is, in a state as highly improved as human infirmity and the errors of the earth herself, together with the diseases incident to our atmosphere, Ac., could be supposed to allow, possibly the human race might average 1 of himself; and what yet remains is ts; wreck of what he was.— S h e l ly Htg-eu.

Unnoticed and Unuonored H euois-F see a man holding faster his uprightness fc f tion as it is assailed ; fortifying his rive; in proportion as Providence is obscure,' l ej - : the ultimate triumphs of virtue lew statbr 1 1 . portion to its present afflictions ; chcrishiKVh ' thropy amid the discouraging experience cf: unkindness and unthankfulness; cxtendir.fV > a sympathy which his own suffering' need, 1- not obtain ; growing milder and gentler fflue tends to exasperate and harden; and thro-? ward principle converting the v e ry incited" evil into the occasions of a victorious vine:, an explanation, and a noble explanation, ■ present state. I see a good procured, s scendent in its nature as to ju s t i fy all to and suffering under which it g ro w s up. think the information of a few such nticdf all the apparatus of the present v : should say that this earth w ith Lontin.- oceans, its seasons and harvests, and it= -—■■ generations, was a work worthy o f God, tt - it to accomplish no other end than the tra manifestations of the illustrious character.-«- scattered through history. And w h*.n f how small a portion of human virtue isr-' history, how superior in dignitv, as wchv- ber, are the unnoticed, unhonored sai---(. roes of domestic and human life, I sec a lip-1 over the present state which more than rmc to all its evils.— Channinej.

Mussulman Belief in an InteemcpIi'^ ( —Mussulmans believe in an intermediate s1J'! of the body and soul after death. 'When tkp is laid in the grave, they say, “ he is recii’’- an angel, who gives him notice of the ing of the two Examiners, which sr: black Angels of a terrible appearance, nam̂ kir and Nakir. These order the dead pe1/1'? upright and examino him concerning l«t * the unity of God and the mission ot JIoha*y If he answer rightly they suffer himk peace, and be refreshed with the airs of but if not, they beat him on the temples W“-, maces, till he roars so loud that he can by all Spirits from east to west. Then tJ‘. 1 the earth on the body, which is gnawed a• till the reeurrection, by ninety-nine deag0'.,. seven heads each ; or, as others say, the11̂ come venomous beasts, the grievous or.es • like dragons, the smaller ones like scorpi the others like serpents.”— N ew Jerusalem 1