{ title: 'The Herald of progress. (New York [N.Y.]) 1860-1864, September 01, 1860, Page 2, Image 2', download_links: [ { link: 'http://www.loc.gov/rss/ndnp/ndnp.xml', label: 'application/rss+xml', meta: 'News about NYS Historic Newspapers - RSS Feed', }, { link: '/lccn/sn83030531/1860-09-01/ed-1/seq-2/png/', label: 'image/png', meta: '', }, { link: '/lccn/sn83030531/1860-09-01/ed-1/seq-2.pdf', label: 'application/pdf', meta: '', }, { link: '/lccn/sn83030531/1860-09-01/ed-1/seq-2/ocr.xml', label: 'application/xml', meta: '', }, { link: '/lccn/sn83030531/1860-09-01/ed-1/seq-2/ocr.txt', label: 'text/plain', meta: '', }, ] }
Image provided by: University of Rochester
r NOT SPIRITUALISM, BUT ORTHODOXY TENDS TO IN 8ANITY. Our beautiful faith, it is said, often leads to insanity. If so, it m u st be from very joy created by finding the dark creeds and the ories of earth disclaimed and rejected in the spirit land. If there is a n y thing in earth or heaven that would drive me mad, it would be, to be made to believe the doctrine of end less misery, which, indeed has sent its thou sands to the mad-house. Contrast this hor rid doctrine with the revcalments of spirits th a t no one is in a worse condition, but all are in a better state through leaving this sphere of existence. They claim th a t theirs is a life of progression, a nd that there is no such thing as perfection this side of Deity So, through the cycles of eternity, the soul is ever aspiring to, without attaining, finity. THE MORTAL BODY THE SHELL OF THE SPIRIT. “ I f a man die, shall he live again ?” Here lies the form th a t but yesterday enclosed a hum an soul. That soul is thc same to-day, and will forever retain its individual identity. How beautiful the thought, th a t we shall again behold the face of those we have loved again hear the gentle voice welcoming us home ! We have not a doubt that the spirit of this deceased brother is here to-day, and rejoicing, too, th a t thc gates are passed and he has entered the house of many mansions 1 THE VISION*. Our brother, before his departure, in vision, traveled with spirit friends over a road which was at first rough, then smooth, leading through a beautiful country. The journey, to him, appeared to be taken with carriage and horses ; so real was it all to him, he won dered much upon finding himself in his earthly home again, inhabiting this tenement of clay. But the connecting link between body and soul had not been severed, and the spirit returned to receive its n ormal discharge, that its journey m ight not be limited, nor its course impeded in its upward progress in thc realms of light and beauty. THE ROAD TO HEAVEN*, AND TIIE CARRIAGE THAT RUNS ON IT. My hearers, i t is of vital importance that we should all be ready for the carriage when it comes. It is essential to our progress, and to the comfort of our journey , th a t we be clothed in garments of charity. To acquire these garments, we m u st see t h a t the naked are clothed, the hungry fed, the sick com forted. If the Christ principle were carried into life, the road would be made smooth for all the weary, suffering pilgrims of earth. In stead of relying upon our faith in Church dogmas and creeds to g e t to heaven, we should practice good works, and thus develop the kingdom of heaven within us. But we need utter no word of censure against church doc trines. for they are surely declining; but if practical Spiritualists, we shall see th a t our own houses are swept and put in order. A HEALTHFUL AND NORMAL GENESIS EQUIVALENT TO REGENERATION. Along with the facts of Spiritualism, there has been a discovery made in this century, that religion is a g rowth of the soul, and not a doctrine to be dispensed a u thoritatively by the Pope of Rome, nor by Calvin, or Luther, nor by Jesus, or Swedenborg. True religion ignores any authority, other than the dictates of nature and reason ; and the tim e is rap idly approaching when man will be bom , will live, and die in accordance with natural law ; in other words, he will be legitim ately and naturally bom, and live and die the same way. Then will the religion of the soul, or religion which is in alliance w ith science, have reached its climax. To be born naturally and truly, parents must of necessity be harmoniously united, and bonds of love m u st be the bonds of wed lock. Unions for life are daily formed from mercenary and selfish motives ; children are daily born who are the offspring of selfish ness and crime, and therefore, m u rderers and criminals are in our m idst; and when thc law of the land intervenes, a nd sends the cul prit to th a t bourne from whence travelers do return, it is ignorant of the law by which spirits return to e a rth to indulge in propen sities entailed upon them by ignorant parents. .Therefore, to live and die naturally and re ligiously, it is essential th a t righteous and pure relations should usher the soul into ex istence. Great improvements are m aking in the vegetable and lower animal kingdoms, but the races of men arc still victims a t b irth to lust and crime. The soul, a spark of Deity, is, through untoward circumstances, obliged to live in a body repulsive to itself and to all the world, because of thc sins of its father and mother, and therefore death is generally premature and abnormal. True and holy marriage relations will bring peace on earth and joy in heaven. For when a child is properly born on earth, then and only then, can it be legitimately born’ into the spirit-home, 'through long periods of its future life the spirit must feel the effects of an impure a nd misbegotten birth. That these views of birth, life, and death arc antagonis tic to orthodox teachings we are well a wan ^ THE DIVINE I’LAN SEEN FROM AN ORTHODOX STANDPOINT. The God we Were taught to worship, made his children totally depraved, then cursed them for being depraved ; made men to glo rify God and iinjoy him forever ; then cre ated a Devil to deceive them, th a t they might be torm ented forever ; made man in his own image, then transformed him into a demon, for a demon can be no more than totally de praved. After all this, he caused his own son to be nailed to the cross to expiate His' folly ! Thus the Christian world to-day be lieve th a t God himself was incarnated in the form of Jesus of Nazareth for the purpose of saving the hum an family from the hell and the Devil he had himself prepared for them. But having endowed this fallen angel with unlim ited power, this angel g athers thc most of the heavenly father’s children into Pande monium in spite o f the superhuman efforts of the triune God, and the strenuous a u d effica cious exertions of Holy Church and its armies of clergy ! The new revelation to man utterly denies thc existence of a Deity th a t would make a world totally depraved ; and of such a God of vengancc as is worshiped in all the churches. We wonder n o t that d eath, with their adhe rents, is the “ king of terrors” —that w ith them it is a fearful thing to fall into the hands of their God—or, th a t the mourners go about the streets dressed iu the habiliments of woe. OUR DESTINY. Thc great question is, or should be, for what was m an created, and what is his destiny ? ..Certainly he was not created to live in discord' and strife, but to be in unison with the great divine principle of harm ony which pervades and permeates nature. However discordant man may become, by the perver sion of n atural law, his destiny is happines. If the few short years of earth-life are con trolled by circumstances unfavorable to m an's development, then is he removed to grow and unfold in a more congenial atmosphere. Spirit friends are anxiously awaiting thc es cape of the butterfly from tlie chrysalis of the spirit—from the form of clay—and wc shall surely meet a n d recognize the father, m other, sister, brother, child, and compan ion. This, my friends, it is, th a t m akes our belief so b eautiful a n d attractive. N o t only this, but wc also believe that, in all cases, it is not necessary to pass the barrier called death—to see a nd hear from beloved friends who have passed into the spirit spheres ; and instead of fearing the metamorphosis, the bo- licver in our beautiful faith waits for the change of abodes with pleasure, and a perfect trust in him who doeth all things well. 'Therefore, we rejoice rather than m o u rn upon such an occasion as this—rather would we inouru for those who remain. Still, we look upon life here as a blessing, when we know that the soul m u st live in this body in order to confirm its individual identity ; and, al though adverse circumstances m ay interfere with the harm o nious developm ent of body and soul, and prevent their living in perfect unison, i t is well for the spirit to m ature in this form. For if the spirit is freed from its natural elem ent prem aturely, then it goes home before its time, there to regret the in harmonies of its earth-life—though also to rejoice th a t i t is within its power to develop and progress through the cycles of eternity ! NO REMISSION OF THE CONSEQUENCES OF SIN. Spiritualism saves no one from the effects of his sins, nor in his sins ; but claims th a t every individualized being m u st suffer the consequences of wrong doing—th a t in the future, life we cannot be saved from a re membrance of this life, and th a t our deeds, whether good or bad, will rise in judgm e n t, and m u st pass the ordeal of a clear or guilty conscience, and praise or condemn us accord ingly. Now, I submit whether our philoso phy be dangerous—though the dogmatic a n d church-going may declare it so—because we refuse to go to heaven by the atonem ent, and through faith in the blood of an innocent b e ing! ^ WIIAT SPIRITUALISM HAS DONE. I t will devolve upon the historian to accord to this era the greatest revolution in opinion recorded in the progress of the race, which is none other than the revolution w rought by the revealment6 of S piritualism in the minds and hearts of men. The new facts have already convinced thousands of the imm ortal ity of the soul—thousands whom the teach ings a n d doctrines of the churches had driven to rank skepticism and atheism, have been redeemed by the evidence given them of the existence of their friends after they have throw n off this m ortal coil. In this sense, Spiritualism has been their saviour, and it will ultim a tely save the world from all skep ticism and doubts in regard to a future life. ORTHODOXY TENDS TO ATHEISM. Man has looked out upon the broad, green fields, the towering m o untain, the sparkling rivulet, the expanse of ocean, and on the bright sky above, with the m yriads o f suns and worlds revolving there in harm o n y and beauty, a n d in his inm o st soul acknowledged a Divinity. B u t when called upon to believe th a t the crowning of nature's perfection of beauty, in the form of m an, was created by this Divine Being, subject to contingencies th a t involved his soul’s salvation or dam n a tion, then thc mind revolted and denied the existence of Deity ! We wonder not a t this result, but rather wonder th a t the whole world are not Atheists, when we consider the inhuman, not to say ungodly doctrines,which originated in heathenism and have been palmed off upon the world as belonging to Christianity. However, we again rejoice that Spiritualism has come to save mankind from skepticism and the fear of d eath. OUR JOY IN THE MIDST OF GRIEF. Soon m u st our forms, too, lie liorc ; soon will friends be called upon to take thc last look of tho casket for which the liberated B p m th a s no further use. Wo therefore cheerfully consign these remains to the tomb believing that the husband, fnther, and friend, is still in our midst. To-day thous ands of bright spirits have come from their spuit homes to swell the anthem s of praise that man is redeemed from the thraldom of the fear of d eath—th a t the homes th a t were once desolate now recognize tlie presence of the departed—th a t instead of wailing and despair there is joy and peace—instead of weeping a n d m o urning there is thanksgiving and the voice of melody. W ith these feel ings a n d views we can consistently reverence the great cause of our being, and return thanks to the divine source (from whence came all life)—the author of all love—for the blessing of an existence which is to be con tinued through spheres of endless progress. THE STUDY OF SPIRITUALISM A CHEERFUL PREP ARATION FOR DEATH. If there are any within the sound of my voice who fear to take the step this brother has taken, we would earnestly invite them to investigate this new philosophy and revela tion, in order th a t their fears may be dis pelled, and-'that thc journey so cheerfully taken by tlie deceased, whose funeral rites we this day celebrate, may also be to you a pleasant one, and th a t you may not be alto gether a stranger in a strange land when you arrive at thc spirit’s home. Give thanks, rather than m o urn, t h a t the angel of death comes in mercy to transport us where there shall be no more sickness or suffering, where tears are wiped from off all faces ! Let o u r lives be in accordance with natural law and in l^rm o n y with its divine teach ings, and we shall be developed so harm o niously th a t the spirit will pass from its earthly form w ithout a pang or a struggle. My friends, this body we return to its m o ther earth, believing that thc spirit th a t once anim ated it is now free to explore infi nite worlds of beauty, rendered vocal with praise offered by angelic h osts to the Father of spirits. May the aspirations of o ur souls lead us in the paths of tru th and righteousness, th a t we may be ready for the journey which a w aits us a l l ! May the peace a nd love which our faith in culcates be a n d abide with you a l l ! And to t h a t Power which sustains and up holds the universe we would ascribe due honor a nd praise, now a n d forever more. Voices from the People. 1 L e t every m a n have duo liberty to speak an honest mind in every land.” rich and he able to speak out of only one cor ner of my m o u th, and then m ake apologies if I happen to stir a frown. . . 'lliere are many efficient lecturers in Maine, who devote their whole eneryiea to the cause, am ong whom are Gibson Sm ith, of Camden ; deliverance from such religious aespousui, to A . P. Piei-ee, of Bel f a s t; ° { do all I can, during the s h o rt tim e I have to Hopk.ns, trines, are the greatest religious scourge th a t was ever let loose upon any undeveloped community. The rain o f fire and brim stone in the days of Sodom and Gomorrah was nothing compared to the reign of such a man as you ; aiul I am bound, in gratitude for my deliverance from such religious despotism , to stay here, to break the spell of your hell- dooming control, and to destroy, if possible, the psychological effect o f your ignorant or unsanctificd will ; and to redeem reason— th a t ‘ light which lightcth every man that cometh into the world,—with you a ‘ carnal thing’— from th a t slough of despond into which you have aimed to plunge i t ; and if you will take the trouble to come out and hear me you shall have a chance to reply to my argum ents if you can.” Well, he came the first night, and looked surprised to see so large a crowd. Fearing I should not get his ear again, I held up be fore his m ental vision thc “ Looking Glass for Creeds” — thc poem of “ rough-shod rhym e s.” And as I began to talk, lie began to color. Soon he dropped his head, rounded up and received m y slug shots like a hero. He made no reply, a n d the m o m ent the m eet ing was dismissed he made for the door, hut stopped there and looked hack to see many of his congregation gather around me, like hungry sheep around a stack of h ay in winter tim e ; while I dealt out the rhymes and they passed in the dimes, and then went away cheerfully smiliug to think w h a t their m inis ter had to do to m eet them . The next day I m e t the “ m an of God ” at thc post office, a n d asked h im how he enjoyed the poem. He said, “ I felt all thc tim e like saying with liand, of Bangor; Ripley, of Baris; Hayden, of Liverm o re; Lovell, of Y a rm o u th, Mrs. Haskell, of Auburn; Miss W orks, of Bangor; Mrs Morse, of S e a rsm o n t; Mrs. Ihom a s, of Camden, and m any others not quite so prom inent, yet good w o rthy persons. Healing m ediums a re p lenty, some of whom are rem arkably successful. Maine has also had a round share of pow erful physical mediums. In a circle a t Bradford, while setting upon a table I was twice lifted, by the invisibles, to the ceiling o verhead. W riting in lockcd- up drawers, and upon tables ap a rt from all physical touch, has often been produced. Some fine test m ediums are here, though not numerous. We are not forgotten by the angels even “ away down E a s t.” Pardon m y lengthy epistle. Fraternally yours, in tlie love of tru th . D . H . H a m il t o n . O b j e c t * i n t h e S p i r i t L a n d . WANTED : CLEARER DEFINITIONS. W h y cannot some one of the teachers of the H armonial Philosophy define clearly and intelligibly, to our comprehension, the actual character of the trees, birds, and beasts, al leged by spirits to people their world ? It seems to me im p o r tant to try and settle the apostle— ‘Thou child of the D e v il.’ j whether their existence in the inner world is, But, my dear s ir,” said 1, “ you m u st re-1 as by some alleged, purely ideal, or w h e ther, m ember th a t I have been a member o f your church, in 1 good and regular standing,' for several years; th a t you, in the name of all th a t was good and great, sprinkled holy water in my face, and gave me, in the name of your church, the right hand of fellowship, promising to stand by me as a brother, and when I got o u t of the way to restore me in the spirit of meekness, to forgive me even seventy times seven ; and, furtherm o re, you tried to m ake a m inister of me, and thus get this child of the Devil into your orthodox pulpit. W hy, sir ! you m ay have m any other j u s t such u n promising children in your church yet. It would not be strange. You have talked so as others allege, i t is literally true and actual. We are told by some spirits th a t they have never seen organized anim a ls in their sphere, b u t others say they have, and th a t they find therein a source o f individual enjoym e n t. Some allege th a t death is b u t a transition of the life in the tree or bird, from tlie exter nal to the interior world of being, a nd declare there is a spirit in the tree, horse, and eagle, as well as in m an, which, being individual ized, will ever rem a in so as a n entity. Now there is a question of fact involved in these opposite affirm ations deserving our careful thought a u d effort o f solution ; for if cannot intelligently satisfy ourselves- T h .e C a u s e o f P r o g r e s s i n M a i n e . S k o w iie g a n , July, I8 6 0 . D e a r B ro t h e r D a v i s : Your H e r a l d , laden w ith the rich fruits of intuitional wisdom, and anim a te d with a charity broad enough to encompass the whole hum an family, and deep enough to reach the m o st abandoned and m an-forsaken of the race, comes to us “ away down East in thc State of M aine.” It comes, too, hk<' a messenger of love to cheer our hearts and fill thpi aching void which n o thing hiit >i rui.ii ik.I c; n fill, and which popular \m , r f W - ' r< . cs but to widen- and m ake more distressing, or a t least more ap- p a rn u Ho-.sever, thc fal le a b o u t the “ f a ll,” the ' curse,’ the “d e v il ,t h e “ total deprav ity of m an,” the “ a tonem e n t by blood,” the “ second birth,” tlie “ second death,” the “ literal resurrection,” and, above all, the “ a n n ihilation,” or the “ endless punishm ent of the wicked,” have in a great measure lost their power to charm or to frighten any but the m o st thoughtless a n d undeveloped.* Yet we are not w a n ting for m en who m ake it a business to preach these slanders upon God a nd the hum an race, either through ig norance or for hire. Charity would hope the former._ Many of them, h aving passed through the Divinity school a t Bangor, (having learned thc trade,) loudly proclaim a call from the Most High to preach the everlasting gospel ; aud yet so destitute a re they of a knowledge of themselves, of hum an nature in general, aud of the benevolence of God in particular’ that they can scarcely find any room in hea ven but for themselves and a few of their own order—those who pay the m inisters, and will listen to their libelous talk every Sunday. Such lam e n t terribly the encroach m e n t of Spiritualism and the Harm o n ial Phi losophy. One o f these anxious watchmen upon the walls of Zion, whose congregation and salary had begun to wane, as he saw me throwing out my “ infidel bills” within the precints of his religious domain, with this Bible m o tto upon it, “ Come let us reason together” ; and fu r t h e r : “ Tliereil be no fee—-’twill all be free To those who please to call ; But bring your dimes to buy the rhymes, You’ll want them one and all— I guess, a fter you have heard some of them, but if you do n o t you will not be obliged to buy.” Said he, “ I am sorry you have come to this place to disturb and unsettle the m inds of the people in regard to the great tru th s of re ligion and the established doctrines of the church. 'There has been a season of quiet here now for some time, and I had hoped it m ight continue. Can’t you be persuaded to leave this place and go where you won’t be breaking in upon established religious insti tutions a n d long-standing churches?” ‘ No, sir !” said I, “ 1 have a ‘special c all’ to this place, and I feel, under the circum stances, th a t “ wo is me if I preach not the gospel” as I understand it; and I feel the more 60 because 1 remember how, some twenty years ago, before I had learned se riously to think for myself, you preached me into a hell of inharmony a n d unhappiness. You often chose such texts as this : ‘Thou fo o l! this night thy soul shall be required of thee.' I remember, ‘as though it were but yesterday,’ how you alarmed a nd excited my caution, how you set your imaginary hell a-gaping for niy soul, and the devil a-roaring for a chance to push me in. You tried to make me feel th a t it w'ould be ju s t in God to let me writhe there forever—th a t there was no good thing in me, and never would be u n less I fell upon my knees a nd cried, ‘unclean! unclean !’ and p lead-for ‘special grace’ of that God iu whom you said there was no variable ness n or shadow of tu r n i n g ; but, my dear sir, I have lived long enough to learn and to realize th a t you, while you preach such doc- m uch about “ the Devil” th a t a large portion j thereon, wre should distrust our ability to of y o u r c h u rch m ay have become transform ed i form any r a tional conceptions of the nature into his image. You know you have labored | a n d character of t h a t inner life— the world of hard to m ake them feel th a t he was forever ' actualities, of which m any are beginning to at their elbow. You have encompassed sea; think or feel they have already m astered a and land, as it were, to m ake proselytes, and ! d etailed knowledge. now you have m ade them , w h a t are they ? j If i t is true t h a t o u r loves assume the forms ask the Scriptures. 0 , sir! it is tim e your j they affinitize for, and thus present to our church had a sifting, and if you are a consist- consciousness ideal, though seemingly real ob- ent m an you surely cannot wish to harbor | jeets, i t seems to me o u r aversions would alike such as have any affinity for a rational reli- net. Thus,w h e re one s p irit loved, a n d a n o ther gion, even if they do c o n tribute to your sup- hated a m onkey, each ought alike to see, or port, so he quiet. I m ay, i t is true, be the seem to see this form of anim al life ; but the means of reducing your salary, b u t w h a t is fact th a t some spirits repudiate altogether th a t in the eyes of a true watchman, when the cognizance of spirit birds, trees, &c., as compared w ith the purification of his c h urch ? belonging to their sphere, and declare they If, sir, God is in Zion, and you are a m an only see or know of them as they exist in the after his own heart, he will not suffer you to j n a tural world, seems to clash with this theory be afflicted above what you are able to bear, j of ideal objects; for we m ay suppose each and and my visit to your religious jurisdiction , a ll have either a love for or aversion to pome you h ave but to 'in terp r e t as a n afflictive dis- j species of vegetable a n d anim al life. * pensation of Divine Providence for your good : I have never yet m e t w ith any exposition and for the purification o f your church. \ 0r defence of the ideal theory in such detail Said he : “ I have no fellowship for your i as would enable me to analyze a n d thus esti- m anner of interpreting Scripture, nor fo r ! m ate the rationale thereof. I feel th a t its your poetry, a n d wish to have no m ore con- j d efenders should give us the data for their versation w ith you.” “ Very well, sir,” I replied; “ b u t allow me to present you w ith “ My Soul’s Religious H istory,” which gives an account of my con version. Good day, s ir.” “ Good day.” There are m any m inisters of the above assum p tion so confidently affirmed. My reason teaches th a t the living con sciousness o f the fox is a n organized entity, and though the same in essence as th a t ani m ating a bird or a fish, specifically differs therefrom in the form of its organization as an entity, and therefore alike differs in the stam p in Maine, h u t they are fast losing their degree of developed inherent being. Thus, influence over the people’s m ind and the to my m ind the question arises w h e ther d e a th people’s p u rse. The doctrines of Spiritualism ! of the individual bird, fish, or fox, involves are g e tting a strong h o ld upon the h e a rts of the a transition of such living consciousness as people in general, and its truths are taking ; a n entity, to a m o r e interior sphere of n a ture root among the thinking, reasoning, i n t u i - ! or w h e ther such, living consciousness is then tive class in particular, both in and o u t of the j absorbed in the ocean of unorganized life church. j wherein its individuality is lost. W h o will In a great m any towns there is a spiritual | e n lighten us on these sim ple but im p o rtant force equal to thc m aintenance of regular j p oints ? Fraternally yours, Sunday meetings, which n u m b er by hundreds. I P h i l a d e l p h i a . In several cases they have the entire co n tr o l! • of meeting-houses. No less than two S p ir it- ! N o t e s f r o m t h e W e n t . ual papers are printed in the State. j ____ The Spirit Guardian, published a t Bangor, N u m b e r 4 has quite a circulation, and is doing a good work. The Banner also circulates quite freely, r. T and is well spoken of. But the H e r a l d of ! ^ „ EE^0R' I° w a , Aug- , 1860. P rogress (so say those who have the reading “ e r ^ ld : I came to-day into this of it) cannot be* dispensed with. It brings a ??e-streeted tow n . My friend, Budic, sent feast of fat things even to thc m o st unfolded I ,11S , or.s‘!s.ai}(' 8011 alonS w ith me. By this — is not only read, b u t studied. Its bold. ? * f. “ ave seeu tw e n ty miles m ore of independent, uncompromising (yet unselfish) I j is £U°a t State, and escaped the discom forts acknowledgm ent o f the right o f reason to rule, I ° a s aoe coac . I know to m any the stage m u st win for it a wide c irculation and tiie j s^em® a providence of th e prairie, and I hearty approval of every reasoning individ-1. °V 80 r ?Sar(l it, b u t from the fact o f hav- uality who comes in contuct with it. I claim j twice stowed away w ith pipe-smokers the right a nd the privilege of recommending | a , 'V 11SRy*l<>vers. My soul abom inates stills it wherever I go, and hope now and then to I anc*.P1PeB> a u d } cannot coax my soul into be have the pleasure (as to-day) of sending in “ evIng th a t sinner as 1 a m , I have merited good substantial subscribers. ! e nusery they bring. • I a m , therefore, ever Never a truer saying than this : “ The agi- e.vor ?eady to escape the m isery inflicted by tation of thought is the beginning of wis- std ^ a n d \ eed- a — >» j m ean to speak my best thoughts !, ^V GreSor.' m y h o m e for to-day, is a strange- looking business town. I t has but a single street of any length. This one s treet, sta r t ing from the Mississippi river, winds along between the hills. There is no room for other streets ; no room for yards even. I have seen m any outhouses a n d clothes vards upon the hill-side. These are the first hills | of a ny size 1 h ave seen since leaving Dubuque, a m o n th ago. The farm ers like the fertile plains ; so do I ; b u t there is a sublim ity in tlie m o u n ta ins. They inspire one with their I triandeur. _ I often think, while a d m iring the I lecture six times each week u p o n the lib-1 \• 7 i )eaut,y of tlie hills’ tb a t our eralizing sciences of Astronom y a n d Phrenol I - l -V i r a t h e r N a ture was trying her ogy, and two or three tim es each Sunday riouV t n ? £ * T \ ting wh/ n she p u t those glo- upon the soul-cheering doctrines of the H a r ' “ to t^peandJ “ form .” momal Philosophy. This furnishes m e w ith L w • w f n ° l'aih.'oad® leadinS tiiis - Rfiii n.nri Hiof*w \ I P.,ac(r * .but from Prairie du Chien, acress the * in alm o st any direc- bridged, but a steam er : been over and pnr- tures 1 give free. And I strive, as m uch as 1 ''\**?'* Ior Cleveland. I find I can possible, to get into those places when* n... w lu,v , P£a£ e through, and th a t one - ...... \ • ncre th e 11C? au.ge._aPd i 'v e n ty - f o u r hours’ board will ho of fifty years do m .’ when I can get a hearing, though B u n y a n \ Apolyon stand brandishing his ungodly steel a t my elbow. I will live up to the highest light I have, a n d then hope for more. Don’t think me a boaster—fo r i know that, ’bating the more favorable circumstances o f m y birth and education, I am not one whit better than the biggest villain the earth ever bore up. Inherent nower and circumstance Make all men what they are ; As these direct we may advance To wisdom called to a m istake „ Bos. a lmu racner live among the I t ‘J m V !n m y lir8t Ietter from Iowa' Gauls, poor a nd free, than dwell am o n ? n... , Independence was nearly one hundred am ong th e | m iles from Dulluque. I find th a t it is b u t
