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51 RELIGIOUS ENCYCLOPEDIA Bnlree Spiritualism divine governance both of the individual (Ps. cxvi. 6) and of the universe. Yet such satisfaction is active, finding room for ends and aims, the desire of im provement, and the joyous taking up of tasks. There is a wide difference between the satisfaction based on natural instinct and temperament and,that founded on religious ethical self-culture, even though temperamental predispositions are of the utmost importance in the ethical world. Dissatis faction is aroused by instincts, desires, and passions; is stimulated by sensibility and the imagination; and may be awakened by the exercise of the will and by ideals; but receives few stimuli from the understanding, and almost none from the reason. Christianity does not teach satisfaction with all public conditions. It demands dissatisfaction with all that is evil, corrupt, morbid, and disorderly; and requires that this disapproval be not merely a matter of opinions and words, but that it enlist the reforming activity within the confines of vocation. Self-satisfaction, in both the Pharisaic and the Stoic sense, is opposed to Christian teaching, which re jects the moral self-complacency of the natural man (Luke xviii. 11 sqq.), because it is an insuperable barrier to repentance (Luke v. 30-32) and to the kingdom of heaven (Matt. v. 3-6). The power that is possessed in the kingdom of God is not one's own strength (T Cor. iv. 7 ), but the divine gift of grace (I Cor. xv. 10), so that there is no place for aelf glorification (T Cor. i. 31). The highest Christian capability is proportionate to the most humble sense of personal incapability (IT Cor. iii. 5, xii. 8-10). Persistent Christian dissatisfaction with one self, therefore, does not denote a peaceful disquie tude, but the sense of indispensable and limitless dependence on divine grace, which in Christ does not impair strength, but sets it free (Phil. iii. 12 sqq., iv. 13). (L. LEMME.) SPIRITUALISM, SPIRITUALISTS: Terms ap plied to the belief in the actuality of intercourse between the living and the spirits of the dead and to those who hold this belief. Such a belief has been existent in practically all stages of culture (see DIVINATION; MAGIC), and in the Early Roman Empire manifestations similar Phenomena. to those common to modern " Spiritu alism " were reported. To those who hold to the belief in modern times, who have formed what in some respects corresponds to a denomina tion, the name " Spiritualists " has been given. Many of these accept, for instance, the statement that the writings of Swedenborg (q.v.) were the result of communications from spirits; while the declarations of Andrew Jackson Davis (b. 1826) are treated as part of the evidences for the alleged fact. His Principles of Nature, her divine Revelations, and a Voice to Mankind (New York, 1847) is said to have run through fifty editions. Since the middle of the nineteenth century Spiritualism has gained in the United States a large following. The rise of this movement goes back to 1848, the year of the " Rochester knockings," though the Shakers (see COMMuriI6M, IT., ~ 10) claim that similar phenomena in their communities in 18374 had resulted in valuable communications from Ann Lee. The
" Rochester knockings " were first heard in the family of John D. Fox of Hydeville, near Rochester, N. Y., always in the presence of his daughters Margaret and Date, and continued after the removal of the family to Rochester, communications being made by rappings after an established code. These and more violent demonstrations were given near Stratford, Conn., always, it was claimed, without visible human agency. The phenomena grew still more varied and even violent in character as the area enlarged, including table-tipping, playing on musical instruments, levitation of various objects and even of the medium, appearance of objects in the atmosphere, spirit writing, and materialization. Mediumship became a lucrative: profession, and the returns offered temptations to f rand which were not resisted, while the frauds were often exposed. . But interest became extended and believers many. As early as 1855 adherents were reckoned at nearly 2,000,000 in the United States (North American Re view, Apr., 1855), while over a dozen periodicals were devoted to the interests of the cult. The movement was introduced into England through Mrs. Hayden in 1852, while the Davenport brothers intensified the impression already made by the phenomena which they. exhibited there in 1864. Dr. Henry Slade was also distinguished by the character of the exhibitions which he gave. In Germany spiritistic writing was introduced by Baron Ludwig von Guldenstubbe (d. 1873) in 1856, who received in twelve years more than 2,000 communications in twenty different languages, but the substance of these was trivial and even jejune.
A new stage was begun with the advent of the mediums Daniel Douglas Home, William Stainton Moses, and Mrs. Leonora Piper, and with the investigations undertaken by men of science of international reputation. Home was a Later Scotchman by birth, but lived for some Stage. years in America in the house of an aunt, where the manifestations were begun in the form of violent movements of the furniture. He visited England, where Mr. (now Sir) William Crookes accepted the materializations, which Home then showed, as probably genuine. Home's travels extended to Italy, Russia, and France, but his work was discredited by the results of a suit at law which obligated him to return £65,000 to the heirs of a rich widow. Moses (b. 1840; studied at Bedford and Exeter College, Oxford, B.A., 1863; d. in London 1892) become convinced of the truths of Spiritualism, became a medium against his own predilections, exhibitE:d remarkable trance phenomena, and also automatic writing which was claimed to evince the personality of spirits of persons long dead. But he resented investigation by scientists as casting suspicion upon his honesty and sincerity. The general trend of the later phenomena has been outside of materialistic happenings and in the direction of communications of information supposedly beyond the sphere of personal knowledge of the mediums. Such communications, covering a number of years, were preserved by Moses and appeared in his Spirit Identity (London, 1879) and Spirit Teachings (1893). Similarly, the exhibitions of Mrs. Piper are apart from 11e physical and con-
