The Second Session,

Wednesday, July 25th, 1866, was opened with a fine selection of music on the pianoforte, by Miss Blake. The Secretary then read the following paper by T. E. Partridge, Esq., on "Spirit Persecution and a Moral Police":—

Friends, ladies and gentlemen,—It is usual for spiritualists to paint everything relating to the spiritual world in bright and pleasing colours; to represent spirits as benevolent messengers who bring us the assurance of a future state after death, and assist to prepare our departure thither. It is common for mediums to try and persuade the public, that the spiritual world is justly and righteously governed, and that its intercourse with man in the flesh is usually a pure benefit. I must apologise to you, therefore, for taking the other side of the question; for taking into consideration the evils and miseries proceeding from the world of spirits, and contending for the formation of a fraternal organisation to oppose at present and ultimately to put a stop to them.

Modern spiritual manifestations have been useful to a certain extent in allowing us to have glimpses of the nature of spiritual life which remove our superstitious fears in regard to it; they bring us to the conclusion that spirits are but men arrived at a spiritual state, and that they are still subject to the passions and affections of the flesh; carrying away with them from this side of the grave their mental and moral constitutions. If, according to the Greek proverb, the bad preponderate here, we may reasonably conjecture that the state of things cannot be very different there. If education and moral training are necessary to make a man a good member of society here, much more must it be so to make him a good angel or spirit, for, as St. Paul says, "a man who is page 22 spiritual judgeth all men, but himself is judged of no man;" he would, without doubt, when spiritual, have less restraint imposed upon his evil inclinations than when he was amenable in the flesh. We must then organise a proper brotherhood and church militant; and fit its members to do good here before it can do good in the other world.

The kind of organisation, then, which I offer for your consideration as friends of humanity, progressive spiritualists, and truly religious people, is that which has been already proposed to the Americans by Andrew Jackson Davis, under the name of the "Moral Police Fraternity." If this name is objected to, any other would do as well, such as Spiritual Vigilance Association, which it might be called, after the Vigilance Association of California, which was brought about by the deplorable state of society which existed in that country some years since; respectable men having been murdered in the streets and their destroyers screened from justice by an evil government;—or you may call it a Christian Protective Association, to aid its members in acting on Christian principles for the good of society at large. All good Christians, of whatever denomination, ought to approve of such an object, and might join and assist us. The ends in view would be the protecting of the persons, minds, spiritual liberty and development of its members; and, generally, the offering effective resistance to evil doers, so as to secure to all belonging to it the peaceable enjoyment of life and property, and of religious rights and blessings—"the promise of the world that is, as well as that which is to come."

As many here may doubt the necessity of such an organisation, I am under the obligation of bringing forward a few facts, and stating a few arguments in behalf of it, leaving it to others, far more competent than myself, to do more. I would beg them, then, to look around them and reflect;—all, I think, can find some case of human suffering which can only be traced to the spiritual world. I will mention only two that have fallen within my own knowledge. A nobleman, hardly past the prime of life, after suffering acutely from the formation of chalk stones in his legs and feet, at last succumbed to the disorganisation of his frame thus produced. In this instance I feel confident, as in other cases of excoriated bad legs ending in mortification and death, that the destructive effect was caused by the application of corrosive liquids by malicious spirits; for nature herself could never vitiate the humours of the human body to the destruction of its organisation, in so disastrous a manner as to resist the effect of medicine. The other case which I offer for your consideration was undeniably page 23 the act of an evil spirit. My servant, a religious and well conducted woman, belonging to a dissenting connection, and in the prime of life, received, whilst engaged on her household work, a violent blow or wrench on one of her front teeth, which loosened it so much that it soon afterwards left its socket, thereby spoiling her appearance and injuring her articulation. I have myself had my front teeth splintered at my dinner table by the ferocious gnashing of an evil spirit who spoke to me like a lawyer. The teeth also, I know from my own experience to be destroyed woefully by the raining down upon them through the jaw bones of irritant and corrosive liquids, thus verifying the words of the Psalm, "Thou dost smite thine enemies on the jaw bone." Spiritual publications contain many accounts of the destruction of property by evil spirits that haunted human habitations; the most remarkable instance, perhaps, being the Joller case in Switzerland, where a respectable family were driven by all kinds of torment from their paternal residence. The recent instance of evil possession at Morzina in Savoy was as unusual as awful and afflicting. In neither case could the clergy afford any assistance.

In England, spiritual persecution seems to be carried on in a very quiet and stealthy manner, so as to avoid scandal as much as possible, and also combination against it. It secretly curses, blasts, and desolates, thus depriving its unhappy victims of any accidental advantages of wealth and social position. Most people (though they ought to know better), deny, under religious influence, all belief in evil spiritual agency, whilst they who suffer from it must suffer at present in silence and without hope.

It appears then, that we cannot look to our present religious organisations as a sufficient remedy for the evils complained of. In further proof of this, I may state that very recently, during what were called revivals, we have read accounts of spiritual attacks upon individuals which amounted to gross oppression and a subversion of social rights; people being thrown down on the ground in hysterics and made to repeat penitential exclamations—some, from terror and bad treatment, being driven to lunatic asylums. Even this, however, was not so bad as what happened some years ago during the preaching of Wesley; for through the agency of the spirit many fell to the ground in violent convulsions, and one or more were killed outright. This, by the advocates of religion, was called wielding the aggressive form of Christianity; but, surely, I need not ask my present hearers who can have a right thus to wage war on their fellow-subjects and reduce them to spiritual slavery and bondage;—this is not the Christianity which the New Testament teaches. The Primitive Christians page 24 stood fast for liberty, resisted bondage, enjoyed the earnest of the Spirit; they were, as St Paul says, partakers of the benefit, had tasted the heavenly gift, and held together for mutual assistance and support. What can be more expressive than the words he uses when painting the natural hatred of mankind for oppression and ill usage—"For you suffer if a man bring you into bondage; if a man devour you; if a man take of you; if a man exalt himself; if a man smite you on the face." If, according to the vulgar adage, good wine needs no bush; if men eagerly seek after what is of advantage to them, so it is with good religion—all are eager to obtain its advantages, and it only needs to be administered with justice and equity to become quite self-supporting.

As results of bad and false religion, I hardly need point out to an assembly of progressive spiritualists the existing plurality of wives among the Mormonites, who, I am told, are increasing in numbers in England, as in other parts of the world—true religion, as well as social welfare, requiring universal monogamous union. It is scarcely necessary also to mention that the happiness of our Protestant country has again been invaded by the spread of the Roman Catholic religion. By the disregard of principle and treachery of some of the clergy of the Established Church (many of whom lean to Rome) those wretched prisons called convents and nunneries have been re-established in the land and enclosed within their walls unhappy Protestant victims. The tyrannies and oppressions of religion are not confined, however, to its public prisons. People are abused and persecuted by spiritual means in their own houses. This is known to the gentlemen of the press, who, however, cannot believe in Spiritualism. I quote the following passage from a London newspaper published a few years ago, which describes somewhat humorously a case of private wrong:—"A gentleman named Bastard, of Kitley, near Exeter, has lately gone over to the Church of Rome. The Western Times says, 'It is a capital windfall for the Jesuits; he is worth some £20,000 a year, every copper of it, and body and soul the creature of the priests.' The honest gentleman, who was as devout as a faqueer, has been on ill terms with the body which God gave him, starving and walloping it most frightfully."Though I have availed myself of the testimony of the press in regard to the private ill usage of a Roman Catholic gentleman, I do not in any way pretend to say that the Catholic church is worse in oppressing or robbing its members than other churches. The folly of our legislators in repealing the Statute of Mortmain has made all churches ardent and perhaps a little unscrupulous in the acquirement of property; they wish to endow their page 25 churches and chapels, and to support their clergy handsomely We, however, as spiritualists, know that we have no need of a beneficed clergy, a privileged order of priests. We look to the spiritual world wholly at present for our spiritual aids and ministrations. We know we ought to be ourselves, to quote the words of St. John, "all kings and priests unto God."

Having thus made a brief and imperfect sketch of the spiritual evils existing in society in order to show that such an organisation as that proposed is necessary to carry out the views of reforming and progressive spiritualists, I leave it to this meeting to take my proposition into consideration, merely suggesting that the formalities used on the other side of the Atlantic appear to be sufficient in this country, namely, a written declaration made in the presence of good spirits that they will devote themselves in this world to the support of right and justice; resisting as far as may be oppression and wrong; that they will afford each other mutual support and assistance as far as their means allow; and look forward to form an effective church militant to carry out the same views on the other side of the grave. A central and district executive officer would be required and a small annual subscription to defray necessary expenses. Such an effort would be purely beneficent. What truly religious person could blame us for trying to carry out the beautiful prayer of the Established Church—that peace and happiness, truth and justice, religion and piety may be established amongst us, and perpetuated throughout all generations? I will not deny, however, I even think it necessary to plainly state, that ignorance and superstition still stand in the way of human progress. Though Bishop Colenso by unanswerable arguments has dispelled all delusion as to the divine inspiration of the Scriptures, and, at great pecuniary loss to himself, has offered his work on the Pentateuch at a very cheap rate to the English people, many clergymen and ministers who wish for ever to trade on the patent right of divine authority and to avoid personal responsibility, ignore it altogether. They cannot in these times openly persecute, but will, as far as society allows, practice spiritual injury and outrage. A popular preacher is reported in the newspapers to have remarked in a sermon "that he was for leaving the gentlemen who attack the truths of the Bible to the old women of the church. He believed, too, that the old women could answer the assaults in a much better way than the most able of the heretics would exactly like." What do my hearers suppose to be the speaker's meaning? Are they to come out in the spirit like witches to attack us with spiritual broomsticks, or are the old women converted into what profane page 26 people call tabbies, and are they to be sent to fall upon us with teeth and nails till we succumb to divine government? If so, the old ladies would resemble but too nearly the familiars of the Holy Inquisition; and we should stupidly believe them to have been brought up in the school of Satan.

What is wanted now is not the tyranny of a legally established church, or the mob law of popular preachers, but responsibility of the clergy as "ministers of God and stewards of the mysteries of Christ." If they reap our camal things, as St. Paul says, in return for the ministration of spiritual things, why should they not be answerable as other men are for the proper discharge of their functions? There are some passages of Scripture which justify us in demanding an account of their stewardship. I can remind you of two or three. St. Paul, referring to his own spiritual operations, asks the Galatians if they did not mistake him for Jesus Christ. He tells Timothy also to hold the mystery of the faith in a pure conscience, thereby showing that the mystery was human, and required to be carried out with a conviction of the due performance of duty. Another passage showing that religion is but a human mystery is that in which Christ reproves the Scribes and Pharisees for not allowing people to enter into the kingdom of heaven. This, according to the ideas usually conveyed by the words, would be making them contend against Almighty God the Creator, who reigns in heaven, which is impossible and absurd. It seems more sensible to consider the passage as pointing out the opposition of law to theology. The power of the keys also seems to have been confided to human agency alone. I have now just said enough to direct public attention to the subject, which is all that I can do.

I have lastly, ladies and gentleman, in regard to my not attending the Convention, and speaking for myself, to inform you that I am rendered incapable of addressing you personally by an impediment of speech. This unhappy affliction, which I allude to chiefly as a matter of public interest, affecting a great number of sufferers, is also a spiritual oppression; and it is useless to look for any other alleviation of it than that which the spirit world affords. More than five hundred pounds were spent by my parents and myself in the endeavour to procure fluency of speech, but all to no purpose. Charitable spirits, however, of late years have frequently enabled me to speak with comparative ease and fluency, whilst evil ones again have aggravated my defect, and almost deprived me of the power of utterance. Begging for your kind consideration, and hoping that I have not worn out your patience, I now conclude.

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E. H. Green, in a lengthy and eloquent speech, gave a valuable experience of intercourse with evil spirits. He had been connected with those who endeavoured to aid unfortunate spirits, and he found charity and love succeed better than harsh, selfish, or vindictive measures, which at all times aggravated the evil. If an undeveloped spirit came to a circle, he counselled that it should be treated in accordance with the law of love, in consideration of its condition, under which treatment it would progress and get better each time it came. He gave many encouraging examples of the great good that had been effected in this way; and a very dark spirit was improving in connexion with their circle at the present time. He had never met with a spirit that would not give way to kindness. This mode would relieve all circles of evil spirits, whilst an opposite course would increase them; for combativeness excited combativeness, and made a greater blaze. Spirits wanted to attract attention, and if they could not do it by easy means they took those that were more effective till they learned better. Ho thought the writer of the paper would do well to attend a good circle, where he would get the proper magnetic influence to fortify him against the intrusions of which he complained.

After a few words from the Secretary,

J. Burns said he was tempted to discuss the "Moral Police Fraternity," as it was a great and practical means of aiding our neighbours, be they spirits or mortals. The original "Moral Police" was a grand scheme of philanthropy, instituted by Andrew Jackson Davis, after models which he saw at work in the Summer Land. The members of this fraternal body pledged themselves to do all the good they could, and on all occasions to overcome evil with good. It contained a thought too noble and holy to attract its legitimate share of attention at the present day.

The President said that Mr Green's thoughts admirably supplemented the paper; and he rejoiced to know that we had already in this country many excellent efforts in the direction just indicated by the various speakers.

The Secretary read extracts from a long paper on "Aspects of Spiritualism and Organisation," by Mr J. H. Powell, editor of the Spiritual Times. The author has forestalled this report by publishing it in the Spiritual Times, Nos. 115 and 116. The paper is well written, suggestive, and in many places eloquent. It briefly reviews Spiritualism in various aspects, and contrasts it with creeds, the old theology, ecclesiasticisms, and selfish pursuits. The spiritual theology is shown to be superior to the page 28 crudities of orthodox dogmas, which makes the "devil" the creator of the conditions necessary for man's progress, whereas the new philosophy declares that all things are of God and from God, good or evil—all forming one harmonious system of eternal progress, in which "partial evil's universal good." The author "looks into the various existing institutions, but alas ! he seeks in vain for that full, vigorous, philosophy which can feed the hungry servants of truth, but he is thankful to find it in Spiritualism—the grandest system of religion and ethics the world has ever seen."Then follows a powerful and well reasoned plea for organisation. All nature is shown to be in an organic state, and all the human enterprises have their organisations. Then why not Spiritualism? The spiritualist having once tasted of the precious joys of spiritual freedom shrinks from returning to the bond chains of "sect," hence he turns his back upon organisations, for fear of falling into bondage. The writer, however, argues that it is the narrow nature of creeds that makes organisations binding, but "that spiritualists, with souls unshackled, who recognise God, or spirit influx, immortality, and a true life as the only cardinal points upon which all need agree," have no cause to lose their freedom through association. He thinks the time has not yet come when union for the sake of truth and humanity on this broad basis can be accomplished, but he urges that now is the time to till the soil and scatter the seed. He has some excellent thoughts on individual sovereignty, and the contemptible "fripperies and mummeries of man-made aristocracies." No practical indication is however given of how a national organisation is to be founded to do for the whole population what the family circle does for the members thereof. Mr Powell seems to consider the great want to be a central mind, or individual, whose loving and magnetic influence would hold all parts together within the circumference and prevent isolated individuals from flying off at a tangent.¹⁸

The Convention deferred the discussion of the question of organisation till a time proposed to be set apart for that purpose, but the great amount of business prevented this being accomplished.

J. M. Spear made a few remarks on the subjects of the last two papers. He referred to the modes in which spirits manifested, especially those called "evil." Men and women, whatever their condition, could be helped. Once it was thought that criminals could only be punished by retaliation, but the higher view page 29 asserted that they could be reformed, and they had been so. Now we were coming in contact with the same class in a form which we could not see; and the question was, could we do anything for them. Some repulse" evil spirits," drive them away, as once was the universal attitude assumed towards criminals. He cited an instance of a lady, called by the spirits Elevatus, who told her that spirits would visit her to whom she could do good. Murderers, drunkards, &c., came to her for assistance, and a circle of ladies and gentlemen met at her house once a week for twelve months to do good to those weak ones dwelling in the spirit world, who said they derived benefit from communion with the circle. It might be that in this country similar work could be done, if persons could be found who would consecrate themselves to such a holy and disinterested mission. He would give another instance. Once at a circle a spirit manifested through the medium. Mr Spear asked the spirit if it had ought to communicate. The spirit replied, "Yes, I stole a pair of boots once. You found me in prison, visited me, and spoke kindly to me; and I desire to express my gratitude for the act." It was a relief to that spirit thus to confer, and free the mind of a debt so long owing. Such opportunities for doing good should not be thrown away, whether the subjects be spirits or our brethren still in the flesh. As to organisation, he would suggest that the propositions for a basis of union given in the Report of last Convention, at page 12, might be taken into consideration, as an indication of the purposes and opinions of spiritualists.

Edward Dennis spoke in favour of organisation. The result to be avoided was the effort to mould the minds of all one way. He would let all speak and think as they felt. They had something higher to do than the minds of men dreamed of; and if the work was commenced on that higher plane, and with the true motive, it would succeed. Twenty-two years ago he became a Freethinker, with Joseph Barker, before which period he had been orthodox. But he was not happy under it. He was looking out all the time for soul shelter, so as to identify himself with others in companionship for mutual good, and find a home for his spiritual affections. He hated human manufactured creeds, could not join the churches because he could not be controlled in thought, and so he would remain single until he could find some body to which he could unite himself. It was with pleasure and delight that he could see how this movement would be a home for wandering thousands, if they could only organise; and he hoped they would do so, for their own good as individuals, and for the good of humanity. For a long time he had been of page 30 opinion that the religious world was too much divided, but there was yet one party wanting—one in which every man could think and express himself as he pleased, and in which the members would mutually lead and progress each other. He delighted to hear the discussion that had just taken place. Some did not like bad spirits, and bad spirits, again, did not like them; but he considered it the best religion that could lend most good to the lowest spirits.

Dr M'Leod thought that Mr Partridge meant to do good to the evil spirits, but at the same time defend ourselves from them. Certain spirits had advised him to do the most diabolical things—things that would sink him in ruin—but when he reasoned with them calmly they left him. He thought that Mr Partridge meant to dispel these evil ones by doing them good.

After some further conversation, Miss Blake closed the session with a performance on the pianoforte about 5 o'clock.