of all those possessing souls, have not been due for interest, which m u st be paid out of considered in tho present estimate of Human the net profits of all branches qf business. Rights. The rapidity w ith which this periodic crisis T h a t there need be n o m istake to w h a t por- shall recur, will depend upon the average tion of h u m anity I allude, I will say, it is to I rates of interest prevalent in a community, th a t class to which 1 belong, namely, Women! upon the facility o f opening new fields of en- Perhaps I shall be answered by some reformer th a t the fault is their own. Had they m ani fested Taleut, Genius, or Soul, they would have been recognized. Very true. Gerfius is of no sex, and does n o t ask for homage, b u t commands it. If, as a class we c a n n o t claim equality of in tellectual endowment, I would ask, if such exceptions as our Queen Elizabeth of Eng-1 turn of a panic one of thc m o st difficult of land, Queen Catharine, of Russia, Mrs. Som- practical problems. But th a t they are a fixed ervillc, Miss M artincau, Mad. De Stael, Lydia elem ent in the general movements of the M aria Child, and others, m ay not be justly present distracted system of trade, will suffi- terprise, together with the three causes of its postponement above enumerated. The con stant variation in the rates of interest, the little knowledge accessible in regard to the causes th a t may call forth new branches of industry, or th a t m ay suddenly augm ent the entire mass of the circulating medium—arc reasons rendering the calculation of the re- accepted as prophecies of our natural inherit ancc ? Add to these the fact of the exhibition of thc Quakers, as a sect, of the h ighest m ani festation of a ll thc best a ttributes of Hum a n ity, whose thcorg an d practice lias been, and is, to consider woman as fully equal to m an, not only in their theory of Government a n d Reli gion, but in their administration. Although I am n o t concerned about the f i £ a l destiny of woman, I do believe th a t any m o vem ent which has for its object a more equal distribution of the goods of life, m u st cover, in its plan, the wants of b oth m an and woman. I would not ask th a t she be made leader or dictator, unless she possess the requi site qualifications for that position, a n d if so, I would ask th a t she be allowed to take th a t position, n o t as a menial or a subordinate, but as a n equal. More anon. J. ciently appear, we should imagine, from an examination of the principle which necessa rily involves them. For tho Herald of Progress. F A L S E P R I D E . BY JAMES FLAGLER. “ Of all the causes which conspire to blind Man’s erring judgment, and misguide the mind, What the weak head with strongest bias rules, Is Pride, tlie never failing vice of fools.\ [P o p e . False pride and erroneous fashions curse thc world to-day, a nd have from time imme morial. To know one’s self morally, physi cally, and intellectually, is a rare acquisition, but something which should be most de voutly wished for by all. To act wisely under all the varied circumstances of life would be m ore than hum a n ; but facts warrant us in the assertion, th a t false pride and fool ish fashions lead the world into habits and practices which their better judgm e n ts all condemn in their m oments of retirem ent and thought. Nearly a ll the world is sick o r complaining, and many a re circumnavigating the earth to find th a t health which was lost by their erro neous h abits. Among the wealthy it is n o t gen teel to appear robust, to have a full developed physical system, to h ave blooming cheeks,large limbs, sparkling, intelligent eyes, an erect carriage, able a nd willing to go forth on foot, eight or ten miles, in healthful exercise, breathing the pure air of heaven. Such would be considered gross a nd unrefined, not genteel a n d Christianized. The dress of w o m e n should be a d apted to their necessities. They c a n n o t work nor walk to advantage in long drabbling skirts. N a ture demands freedom of m ind and body, th a t we m ay do the best a n d most for h ealth, prosperity, and happiness. I t is a ruinous sin to cripple ourselves with dress which neither adds beauty nor comfort. I am in formed of a beautiful young Quakeress, who has become a n invalid through thc use o f the long dress, drabbling in the wet in h e r walk to school, then sitting all day w ith wet skirts about h e r feet. Short dress, w ith pants and bools, give the needed protection from wet and cold, and allow freedom to the limbs. All observers in the streets of New York feel pained a nd disgusted a t the s ight of women rowed money. In ten years, a t ten percent., I d ragging their s k irts over the m u d a n d filth the 875,000,000 would be due as interest. I of the streefc> a n d their helplessness in crossing The only preventive of such a result obvious-; among the carriages with both hands engaged ly is, th a t the paym ents of interest shall be *n holding up their lo n g balloon dress ; while annually made. But from w h a t fund? If o u t | a ™au or Lloomer dressed woman can pass on of the $75,000,000, it is at once abstracted w*th no difficulty, having all their limbs un- from circulation, and there is a consequent I trammeled. The object of dress, according to contraction of the currency i n all branches of N a ture, is to be comfortable w ithout depriv- business, till it is reinvested. But even if *ng of a n jr power she has g iven us for use- reinvested, i t is a tax on some one branch of ^u^ness happiness. industry, though all others m ay be tempo- — ------------------------------------ — rarily relieved. In an y c a s e it is :ipenmnm l S p i r i t u a l LVCCIMII 311(1 C 0111'CrCIlCC. deduction from the net projils of all kinds of busi-1 1 ______ ness. The limit of the annual curtailm ent of these net profits, will be reached in a com- For the H e rald of Progress. T H E C H R O IV IC C A U S E O F M O N E Y - P A N I C S ! BY M. I t is said th a t three-fourths of the money in circulation, enters the currency as loaned money. If this proposition is true, three- fourths of the currency is subject to a charge called intei-esl, which m u st be annually paid out of the m o ney already borrowed, and out of the unborrowed fund. If this sum, thus a n n u a ll y withdraw n from circulation, speed ily entered it again by creating new branches of industry, a scarcity of money would be expe rienced only in those branches from whose capital there had been a draft to m eet the paym e n t of thus interest. But the sum w ith draw n does n o t e n ter c irculation immediately. The next years’ interest is deducted from actual business in the same way. In brief, the m oney a n n u a lly abstracted from business to pay interest on a borrowed fund, returns into circulation three times less rapidly than it goes out. The consequence is, th a t in a series of years, the larger part of the cur rency is periodically due for the interest on itself, and a crash with a panic comes inevit ably as a n ecessary concom itant of our pre sent system of trade. This may be m ade apparent by an illustra tion: Suppose the currency of the country were as low as $100,000,000, and th a t $75, 000,000 of this sum enters circulation as bor- “ Lot truth no more bo gagged, nor conscience dungeoned, n o r science bo impeached of godlcssness.\ [Reported for Tho Herald of Progress.] ONE HUNDRED AND EIGHTH SESSION. m u n ity w ith a hundred m illions circulation, the rate of interest a v eraging ten per cent., in about thirteen years. Of course at the end of th a t period, m any business establish m ents m u st come to a n end, and the sheriff j T he New York Spiritual Conference is held distribute their effects. every Tuesday evening, *in Clinton Hall. I t may be objected th a t the loan of the seventy-five millions being made successively Q u e s t io n (Continued.) W h a t is thc basis o f the Spi ritual Faith? D r . Y oung read the following paper : Some of our friends suppose th a t the in- and at different times, the payments of inter est would not be required at the same date in th e year, b u t would fall due successively, and I q u iry in hand— “ W h a t is ths basis of the th a t , therefore, there can be no maxim u m spiritual faith?” is b est answered by affirming conjoint effect produced by the withdrawal of th a t inspiration is th a t basis ; but as the true the paym e n ts of interest from circulation, inquiry ultim a tes in tlie question, “ W hat This is a mistake. If annual loans a re made i species of evidence is the best basis upon in succession throughout the course o f a year, which to convert the millions to a faith in in biennial periods a t furthest, they m u st be- the im m o rtality of the soul ?” Dr. Young come a conjoint charge on the net profits of answers, th a t to h im, a nd from thence h e sup- every kind of business ; and the initiation of a period, within which commercial crises must occur, is inevitable, from the bare fact th a t the borrowed business fund of the currency m u st pay interest a t stated intervals. This is the fixed law of panics. Tire pres- poses to all m ankind, the best evidence we can have is t h a t which best demonstrates a living intelligence communing w ith us through material means a n d elements, for which no philosophy, no science, and no mere verbal ism can account, except upon the prior ad- sure upon the money m arket, where the mass mission th a t the thing communicated or per- of loans are annual, would begin to be felt | formed, manifests an intelligence not our about the middle of the second year from t h e j own, alike in the thing done o r words conveyed date of the first in the series of loans run- to our sensuous perceptions, per se, and also in ning through .a space of two years. The pressure reaches its climax* within a period required for the e n tire mass of money loaned the invisible cause manifesting itself. To him, therefore, there is no evidence of the possible future existence of himself beyond to become due for interest, when a qrisis oc- the tomb, nor of any other person, except curs. B u t the period for the r eturn o f a crisis through a demonstration from the unseen m ay be protracted: th a t conveys to his senses the existence of a ]. By a succession of fruitful a n n u a lhar- deliberate will power or consciousness, that ve8ts manifestly is not thc echo of himself, of the 2 By the opening of new mines of thc medium, or of the circle inquiring. Hence, precious m etals, or a steady supply from old i the first thing thatengaged his a ttention when onc8 Spiritualism first called him to its investiga- 3 By a casual influx of m oney from for- tion, was thc physical manifestation of an eign countries. intelligence through the raps and other phy- But iust as long as the greater part of the sical phenomena. And as soon as it was currency of a country is loaned money, there clearly seen by him, th a t those phenomena m u st come a tim e when the entire currency is ! were not produced by collusion, and more clear ly discerned th a t thc answering intelligence was not thc reflex of h is own conscious thought or th a t of o thers within the circle, there came to him the conviction of thc possible exist ence of a hum an spirit disencumbered of the form, and that to him was a joy he hopes may last forever. Society at th a t date was fast sinking into a practical Atheism. Its most intelligent and scientific men had ignored im m o rtality, and faith in Christianity was practically dead among them , and mostly up held, if a t all, as a m a tter of uiterest or of social standing, or as b est for the multitude to save it from excesses a n d moral abasements, upon the principle th a t the m u ltitude once released from the thraldom of a religious priesthood a n d its formalities, would sink like themselves in principle, without the judg m ent to restrain them from excesses that they conceived themselves capable of manifesting. W h a t then brought to him, some e ight years since, the conviction, “ th a t if m an die he may live a g a in,” was the honest, intelligible rapping phenomena, and he was the first in thc New York Conference, to his knowledge, to analyze this a n d enforce phenomena as the only conclusive evidence—as the A B C of im m o rtality—w ithout which that class of minds called infidel —a class that in every age of thc earth has been its progressives a nd its “salt ” —could never be brought to a belief of the im m o rtality of the soul o r to a recogni tion of Christ, save as the noblest m artyr and teacher of the brotherhood of the race known am ong men. All the other phenomena of Spiritualism may be psychical, mesmeric, som nambulic—a transfer of states—or abnormal, and can never serve as the basis of a faith in im m o rtality, and would never have brought back ten of thc tens of thousands th a t have been restored to hope from the ranks of in fidelity. He therefore considers the rapping, or the m aterial manifestation of spirits, as the basic elem ent of a spiritual faith, but believes th a t a ll these varied phenomena are corre lated—and th a t media may be influenced or mesmerized from the two planes of being alternately—a t one mom ent convey the thought of a m o rtal and the next of a spirit, to be judged of by the thought expressed and themonsciousness of the operators. W ithout this basic psycho-physical element, no m an can investigate or conceive of a n evi dence of a super-mundane existence, a nd even those a m ong us who m o st ignore it—most strive to philosophize upon a n intuitive evi dence of im m o rtality, were brought into our ranks by the honest rap a n d ii$ honest intel ligence borne to them from the spirits of kindred and friends beyond the tomb; and wherefore seek we farther ? Let them etsab- lish this spirito-physical intelligence as beyond all question coming from the departed, and wc need no farther go—all else are mere pos tulates o f the reason—romances of the brain —philosophical in statem e n t, perchance, b u t non est when m anipulated, and as various and dissimilar as are the individuals broaching I them. The facts and the analogies of nature are the m athem atics of God—the philosophies of m an b u t conceptions of the finite searching for the incomprehensible. M r . F o w l e r : As understood by him , there are two questions before the Conference. We are asked : W h a t is faith ! and what is the basis o f the spiritual faith ? He wished to re m ark here, th a t we need a change in the use of words. In certain im p o rtant particulars, our experience, observation, and ideas, are in | advance of the language. We use old words with a new m eaning, and thence it occurs th a t two in conversation upon this or a cog- | n a te topic m ay employ the same term s each j in a different sense. This leads to confusion, j We should strive for th a t exactness of ex pression, which, in all the sciences, is felt to be essential, and which in a good degree is there obtained. For example : We speak of spirits communicating with us. To his mind that word (spirits) does not express the fact.. Hum an intelligence is communicated, and therefore intelligences communicate. Spirit, by authority of usage, may be breath, m ay be vigor of intellect, m ay be pure alcohol; it may explode as a gas in the boiler of a loco motive, or expend itself in the cloud of dust raised by some belligerent bull. W ith these and a thousand other n o tions associated with the term, it is next to impossible for a mind familiar only with its vagueness, to realize the fact we improperly phrase “ spiritual in tercourse.” Gas, wind, passion, grave-yard ghosts, these expend themselves and disap pear in the m o rning air. N o t so with intelli gence ; th a t goes o u t unspent, and it is possi ble for a n y rational skeptic to conceive of its communicableness ; but to return. Faith is foreknowledge. We are often treated with homilies against speculation, tl*eorics, suppositions, hypotheses ; b u t i t will be found, after all, th a t these have been at thc bottom of all the verities science has un unfolded. Faith and belief are used by many as synonymous. W ith him they are not so considered. Belief, in its broadest use, should only imply the acceptance of evidence, and the evidence accepted. Faith should only imply a trusting in evi dence, and the assurance th a t the evidence gives. To illustrate : A m an may believe by sheer force of credibility of testimony, that communication has been had between New York a nd Philadelphia within the limits of ten minutes : but thc telegraph itself, in common with every other human mechan ism, owes its existence to thc assurance, or faith in the evidence of principles, received prior to the construction of the apparatus. W ithout faith, as he has defined it, no inven tor would proceed ; and without some com prehension of the principles involved, nothing more than a barren belief in- whatsoever faith creates, is possible. This is ju s t the difficulty with those who reject the manifestations—so- called ; they see phenomena, but not the rationale. A t best, a man in that state of m ental obfuscation csin but believe; he cannot c o nstruct, he is without the element of faith necessary to set him in motion. M r . P a r t r i d g e : There is an error in the report of his remarks last week, which, in one particular, conveys the opposite of his meaning. He is there made to say, and per haps through inadvertence did say, “ Belief rests on speculation.” W h a t he wished to say was, th a t Faith rests on speculation. Belief has, or may have, a more dignified basis. The pious brethren sometynes say, “ We have faith to believe” so a n d so; this to him means nothing. Belief has relation to facts; and by them , he means facts by a u thority of the senses. Aside from facts we have no better basis for our belief than the churches have for theirs. Faith, so called, is born of spec ulation—of authority. We read th a t Abra ham, by faith, could offer up his son Isaac. Of course he could ! Give free scope to blind enthusiasm —walk by the faith which fanati cism engenders, instead of the sight which the eye reveals, and whether you sacrifice your children to Moloch or send them to a monas tery, will depend wholly on the age or coun try in which you live. Facts never yet led a man to the commission of any such outrage, either upon himself or upon a n o ther. Faith signifies to him the same as belief ; and that, as h e has defined it, has its basis in the ob servation of the senses. Faith, as popularly understood, has no real basis whatever. Spirit ualism docs n o t rest upon inspiration, intui tion, speculation, and guessing; it stands on the facts of the senses. As he remarked last week, J a ith is a word th a t has been too long and too badly abused to be worth defin ing anew. Consider the abominations which have been enacted in its name, and the ab surdities th a t go to make up its character as it stands even now, in church estim a tion! W hy, thc ‘ ‘ saving faith of what, by cour tesy, is called the “ religious world,” is made up wholly of the exploded inconsistencies and fallacies of the rational world ! It is alike an outrage upon fact and reason; and it is tim e we h ad done with a word, which, through out the generations of men, has been but another n am e for superstition and fanaticism. We should bring everything to the test of the senses—thc faculties which we use in every day life. He h as seen n o thing, as yet, which amounts to proof to him, th a t we have any other senses than those we are daily conscious of exercising. The testim ony of clairvoy ants is not good evidence; at least, is not sufficient to establish the possession of double senses. The fact itself should appear. But the facts of clairvoyance, so far as he has ob served, are m ore rationally referred to the agency of a s p irit or spirits en rapport with the clairvoyant, so called, than to the exer cise o f a sense apparatus, o f which the owner is wholly unconscious, a n d the outside obser ver unable to dem o n strate—more rational, because the power of spirits to inform and communicate through m ortals, we do know'; whereas, of the existence^of another set of senses, we only guess. Be th a t as it may, there is a disposition on the part of some, if he correctly interprets them , to diminish the realm of facts and m agnify philosophy These do invite us from week to week to leave the solid basis of objective reality and take a flight through the illimitable inane, on the wings of their philosophy—not y our own, no, n o ! borrowed pinions for a flight in the dark, always; a nd borrowed eyes as well, if you hope to see anything. Now, for this most in genious harnessing the c a rt before the horse, this is h is explanation—he who elevates phi losophy above facts, does so because the facts are fatal to his philosophy. D r . G r a y : The fact of rapport with a spirit (which Mr. Partridge admits) is proof of the existence of spiritual senses. The fact of forgetfulness in the external, as to what has transpired during the trance, proves it. How could it be possible for one in the trance, to see, hear, or in any way perceive the presence or influence of a spirit, unless through the exercise of spiritual organs of seeing, hearing, &c.? That such rapport often occurs in the trance we know, and the fact of the external forgetfulness of it proves the whole case. Were the trance intercourse with spirits through rapport with the exter nal senses, the memory which is related thereto would preserve the record. Now h e m u st still m aintain that, in the exercise of these spiritual senses, is the basis of the spiritual faith. W hat would be the value of our facts, had we not thc power to perceive their truth ? Have we not often felt the presence of a departed loved o n e - felt th a t inner conviction of reality which is from rapport ? a nd felt i t to be stronger, too, than any other proof ? He held in his hands two books. One is entitled, “ Spiritualism a Satanic Delusion and a Sign o f the Times. By W m. Ramsey, D. D., Pastor of the Cedar Street Presbyterian Church, Philadelphia, 1857.” The o ther bears upon its front, the following: “ Spiritualism Tested; or, The facts of its His tory classified, a n d their cause in N ature ver ified from Ancient and Modern Testimonies. By George W. Samson, D. D., President of Columbian College, W ashington, D. C., 18G0.” Here are two Divinity Doctors adm itting our facts; why have not these gentlemen the spiritual faith ? He thinks it is because their spiritual senses have not been quickened, so as to m ake the outside sense of facts, of the least importance to them. There has been no prolcpsis or anticipation of any such reality; and without this, botli philosophy and experience arc concurrent in testimony th a t facts are meaningless, and faith impos sible. M r . B a k e r : Faith is of spiritual origin and is a spiritual element. The basis of the spiritual faith is intuition. The man in whom this power is latent only, can have no spiritual faith. It was solely from the ac tivity of his faith th a t h e was led in the first instance to seek the facts which are its ex ternal evidence. Belief is from the reason or from observation. The discovery of America by Columbus, was from faith. Mr. P a r t r i d g e thought it was from facts and their observation, solely, and that faith had neither lot nor part in the m atter. D r . G r a y : There is extant a clear pro phecy of that event by a heathen poet, who lived about twelve hundred years before it transpired. He is curious to know what facts he had to aid him. M r . B a k e r : (in continuation.) His belief : That, with too many professed Spiritual ists, their faith, so-called, is without a spirit ual basis. Faith, and religion, and life, keep even step. A mere outside recognition of the facts is not enough; he who recognizes only the external, lives only in the external. Be he Spiritualist or be he Churchman, his spiritual faith is the exact measure of his spiritual activity. The question is continued. Adjourned. R. T. H a l l o c k . Tlie Spirit’s Mysteries. 1 Y our young men ahali see visions, and yoi shall dream dream s.” F R A N K L I N ’ S C O M E T — A C R I T I C I S M . A CALL FOR MORE EVIDENCE. Had the Lancaster circle “ properly ap plied” the comet test by its immediate publi cation, it would* have escaped th a t doubt in evitably attending a prophecy published after its fulfillment. I will rem ark upon it, how ever, w ithout further reference to that. 1. “ The shape of the comet.” On March 8th, from its great distance from the sun, probably the tail of the comet h ad not com menced its projection ; and when best seen the shape of the tail much more n early resem bled “ the last that appeared,” (evidently re ferring to Donati's, which, by the way, was not the last that appeared,) than the engrav ing. “ I ts tail is round and luminous.” I presume its tail was “ round,” if it could be said to have a ny tail a t a l l ; and comet’s tails are so generally “ luminous” th a t there is nothing remarkable about th a t prediction. 2. “ I ts eye is singularly bright.” That is true, as compared with comets in general, although n o t true as compared with Donati’s. 3. “ This one will be seen about the 4th of July. ’ ’ This is certainly a remarkable coinci dence ; the comet having been visible to the naked eye about a fortnight each side of the time indicated. 4. “ I judge so from the rapidity of its pas sage by other p lanets.” This is a most unfor tunate addition, for several reasons : 1. The plane of the comet’s orbit is so nearly perpendicular to the plane of the ecliptic, th a t the comet had not passed by or near any other planet, or the orbit of any other planet. 2. Its rate of m otion a t that time, or a t any previous time, without making allowance for its continued acceleration in approching the sun, would have indicated a much later period for its visibility. 3. The acceleration a nd the c u rvature of the comet’s m otion were so continually changing, from March 8tli to J u ly 4th, th a t an experi enced astronomer, knowing the exact position of the comet, a nd the rate a nd direction of its motion on March 8th, would have found it difficult, without computation, to estimate the time a t which the comet would be best seen from the earth ; and his estimate would have no reference to the velocity o f the comet previous to that time. 4. Any person sufficiently acquainted with astronomy, and with the comet’s plane, to have made such an estimate as the test p urports to be, would have been likely to give a much more certain and much more convenient test. I will mention three, each superior to that given : 1. The estimated position among the stars, as visible from tlie e a rth at a certain date, of a comet approaching the sun, being printed in a periodical before the comet has been seen by any observer, would indisputably prove a clairvoyant power of a high order, since the subsequent discovery and observation of the comet by astronomers would verify the posi tion of the comet a t the specified time. If the distance of the comet should be given, from the sun or earth, or any planet, or if its position among the stars should be given, as visible from the sun, or any other planet than the earth, the publication being made before any astronomical observations of the comet, it would prove a still higher order of clairvoyance, not only a clear-vision but a transfer of the point of view far beyond our earth. 3. The following test is the first which bus occurred to me, after ten years’ aquaintance with thc manifestations, which it has seemed to me would be perfectly satisfactory as proof of something beyond clairvoyance. If any spirit will communicate the identity of any comet approaching the earth with a pre\ ion& recorded comet, whose periodicity has thus fur been unsuspected, it will prove an a c quaintunce with its orbit which, no earthly clairvoyance could supply. Or, if the comet has not been heretofore observed, the ele ments of its orbit would be equally convincing.