Spirit Identity

255. The question of the identity of spirits is one that has given rise to the greatest controversy, even among the believers of Spiritism; spirits do not bring us letters of introduction, and it is well known with what facility some of them take borrowed names; so that, obsession aside, it is one of the greatest difficulties in the practice of Spiritism; yet, in many cases, absolute identity is a secondary question, and without real importance.

255. The identity of spirits has caused great controversy, even among believers in Spiritism. Spirits do not bring us letters of introduction, and some are known to take false names easily. Aside from obsession, identifying spirits is therefore one of the greatest difficulties in practicing Spiritism. Yet in many cases, their exact identity is a secondary matter of no real importance.

The identity of the spirit of ancient personages is the most difficult to verify, often even impossible, and we are reduced to a purely moral valuation. Spirits, like men, are judged by their language; if a spirit presents himself under the name of Fénélon, for instance, and gives us trivialities or puerilities, it very surely cannot be he; if he says only things worthy the character of Fénélon, and which he would not disavow, there is, if not material proof, at least a moral probability, that it must be he. In such case, particularly, the real identity is an accessory question: if the spirit says only good things, it matters little under what name they are given.

The identity of spirits claiming to be historical figures is the hardest to verify, and often impossible. We are left to judge them solely by their character. Spirits, like people, are judged by what they say. For example, suppose a spirit appears under the name of Fénélon and says trivial or childish things. The spirit surely cannot be Fénélon. But suppose the spirit says only things worthy of Fénélon's character that he would not disown. Then, even without physical proof, there is at least a reasonable moral basis for believing it is him. In such a case, the spirit's real identity is a secondary question. If the spirit says only good things, it matters little what name is used.

It will, doubtless, be objected that the spirit who would take an assumed name, even to say only good, would not the less commit a fraud, and thus could not be a good spirit. Here there are delicate shades quite difficult to seize, but which we shall try to develop.

No doubt, some will object that a spirit who uses a false name commits fraud, even if it says only good things. They would argue that such a spirit cannot be good. There are subtle distinctions here that are difficult to grasp, but we will try to explain them.

256. In proportion as spirits are purified and elevated in the hierarchy, the distinctive characters of their personality are, in some sort, obliterated in the uniformity of perfection, and yet they do not the less preserve their individuality: this is the case with the superior and with the pure spirits. In this condition, the name they had on the earth, in one of their thousand ephemeral corporeal existences, is quite an insignificant thing. Let us remark again that spirits are attracted to each other by the similarity of their qualities, and that they thus form sympathetic groups or families. Again, if we consider the immense number of spirits who, since the beginning of time, have reached the highest rank, and compare them with the very restricted number of men who have left a great name on the earth, it will be understood that, among the superior spirits who can communicate, the greater part must have no name for us; but as names are necessary to us to fix our ideas, they can take that of any known personage whose nature is best identified with their own; thus our guardian angels most often make themselves known under the name of one of the saints we venerate, and generally under his name for whom we have the most sympathy. It thus follows that if a person's guardian angel gives his name as St. Peter, for instance, there is no actual proof that it is the apostle of that name; it may be he, or it may be an entirely unknown spirit, belonging to the family of spirits of which St. Peter makes a part: it also follows that under whatever name the guardian angel is invoked, he comes to the call that is made, because he is attracted by the thought, and the name is indifferent to him.

256. As spirits become purer and rise in the hierarchy, their distinctive personal traits are, in a way, erased by the uniformity of perfection. Yet they still preserve their individuality. This is true of superior and pure spirits. At this stage, their earthly names are quite insignificant. Each was the name they bore during one of their thousand brief bodily lives. Let us also note that spirits are drawn to one another by their similar qualities. In this way, they form sympathetic groups or families. Since the beginning of time, an immense number of spirits have reached the highest rank. Compare them with the very small number of people who have left a great name on earth. We can then understand that most superior spirits who can communicate must have no name known to us. But we need names to give our ideas a definite form. So spirits can take the name of any known person whose nature most closely resembles their own. Thus, our guardian angels most often make themselves known by the name of a saint we venerate. Generally, they use the name of the saint we feel closest to. Suppose, for example, that a person’s guardian angel gives his name as St. Peter. This is no actual proof that he is the apostle of that name. He may be the apostle, or he may be an entirely unknown spirit belonging to the same family of spirits as St. Peter. It also follows that a guardian angel comes when called, whatever name is used. He is drawn by the thought, and the name makes no difference to him.

It is always the same when a superior spirit communicates spontaneously under the name of a known personage; nothing proves that it is precisely the spirit of that personage; but if he says nothing that discredits the elevation of character of this latter, there is presumption that it is he, and, in all cases, it may be said that, if it is not he, it must be a spirit of the same degree, or, perhaps, one sent by him. In recapitulation, the question of name is secondary; we may consider the name as a simple indication of the rank the spirit occupies in the spirit scale.

The same is always true when a superior spirit communicates spontaneously using the name of a known person. Nothing proves that it is actually that person’s spirit. But if the spirit says nothing unworthy of that person’s elevated character, there is reason to presume it is. In any case, if it is not that person’s spirit, it must be one of the same rank, or perhaps one sent by that person. In short, the name is secondary. We may regard it simply as an indication of the spirit’s rank on the spirit scale.

The position is quite different when a spirit of an inferior order borrows a respectable name to give credence to his words, and this case is so frequent that we cannot too carefully guard against these substitutions; for it is under cover of these borrowed names, and with the help of fascination, that certain spirits, more vain than learned, seek to gain credence for the most ridiculous ideas.

The situation is quite different when a lower-order spirit borrows a respected name to make his words believable. This happens so often that we cannot be too careful to guard against it. For certain spirits, more vain than knowledgeable, use these borrowed names and fascination to make people believe the most ridiculous ideas.

The question of identity, then, is, as we have said, nearly a matter of indifference in regard to general instructions, for the best spirits can be substituted the one for the other without its being of any consequence. The superior spirits form, so to say, a collective whole, whose individualities are, with few exceptions, totally unknown to us. The matter of interest to us is, not their person, but their teachings: now, if this teaching be good, it matters little whether he who gives it calls himself Peter or Paul; we judge by his quality, and not by his signature. If a wine is bad, the trade-mark will not make it better. It is otherwise with private communications, because it is the individual, his very person, that interests us; and it is right that, in this case, we should be particular to assure ourselves that the spirit who comes at our call is really he whom we wish.

As we have said, identity matters very little when it comes to general instructions. The best spirits can take one another's place without making any difference. The superior spirits form, so to speak, a collective whole. With few exceptions, we do not know who they are as individuals. What matters to us is not who they are, but what they teach. If the teaching is good, it hardly matters whether the spirit giving it calls himself Peter or Paul. We judge him by his qualities, not by his signature. If a wine is bad, its trade-mark will not make it better. Private communications are different because the individual spirit himself is what interests us. In that case, we should take care to make sure that the spirit who answers our call is really the one we want.

257. The identity of contemporaneous spirits is much more easily proved, those whose character and habits are known, for it is precisely these habits, which they have not yet had time to throw aside, by which they can be recognized; and let us say here, that in these very individual habits we find one of the most certain signs of identity. Without doubt, the spirit can give the proofs if asked, but he does not always do so unless it is agreeable to him, and generally the asking wounds him; for this reason it should be avoided. In leaving his body, the spirit has not laid aside his susceptibility; he is wounded by any question tending to put him to the proof. It is such questions as one would not dare to propose to him, were he living, for fear of overstepping the bounds of propriety; why, then, should there be less regard after his death? Should a man enter a drawing-room and decline to give his name, should we insist, at all hazards, that he should prove his identity by exhibiting his titles, under the pretext that there are impostors? Would he not, assuredly, have the right to remind his interrogator of the rules of good breeding? This is what the spirits do, either by not replying or by withdrawing. Let us make a comparison. Suppose the astronomer, Arago, during his life, had presented himself in a house where no one knew him, and he had been thus addressed: "You say you are Arago; but as we do not know you, please prove it by answering our questions: solve this astronomical problem; tell us your name, your Christian name, those of your children, what you did such and such a day, at such an hour, &c." What would he have answered? Well, as a spirit, he will do just what he would have done during his lifetime; and other spirits do the same.

257. The identity of spirits from our own time is much easier to prove when their character and habits are known. They can be recognized by those very habits, which they have not yet had time to give up. Indeed, these individual habits are among the surest signs of identity. A spirit can, of course, give proof if asked. But he does not always do so unless he wishes to, and the request generally hurts his feelings. For this reason, it should be avoided. A spirit has not left his sensitivity behind with his body. He is hurt by any question meant to test him. These are questions one would not dare ask him if he were alive, for fear of being rude. Why, then, should we show him less consideration after his death? Suppose a man entered a drawing room and declined to give his name. Would we insist that he prove his identity by showing his credentials, on the grounds that impostors exist? Would he not have every right to remind his questioner of the rules of good manners? This is what spirits do, either by refusing to answer or by withdrawing. Consider another example. Suppose the astronomer Arago, during his lifetime, had come to a house where no one knew him. Suppose he had been addressed this way: "You say you are Arago, but we do not know you. Please prove it by answering our questions. Solve this astronomical problem. Tell us your surname and first name, your children's names, and what you did on a certain day at a certain hour, and so on." What would he have answered? Well, as a spirit, he will do just what he would have done in life. Other spirits do the same.

258. While spirits refuse to answer puerile and impertinent questions, which a person would have hesitated to ask during their lives, they often spontaneously give irrefutable proofs of their identity by their character, revealed in their language, by the use of words that were familiar to them, by citing certain facts, particularities of their life sometimes unknown to the assistants, and whose truth has been verified. Proofs of identity will spring up in many unforeseen ways, which do not present themselves at first sight, but in the course of conversations. It is better, then, to wait for them without calling for them, observing with care all that may flow from the nature of the communications. (See the fact given, No. 70.)

258. Spirits refuse to answer childish and impertinent questions that people would have hesitated to ask them during their lives. Yet they often give undeniable proof of their identity without being asked. Their character comes through in their language, in words they commonly used, and in facts and details they mention about their lives. Some of these details may be unknown to those present, but their truth has been verified. Proof of identity will emerge in many unexpected ways. It may not appear at first, but may come out during conversations. It is therefore better to wait for such proof without asking for it. Carefully observe everything that may arise from the nature of the communications. (See the example given in No. 70.)

259. One means employed, sometimes with success, to be assured of identity when the spirit who communicates is suspected, consists in making him affirm, in the name of Almighty God, that he is the one he pretends to be. It often happens that he who usurps a name would recoil before a sacrilege, and after having begun to write, I affirm, in the name of—, he stops, and traces some insignificant lines, or breaks the pencil in anger: if he is more hypocritical, he eludes the question by a mental reservation, writing, for instance, I certify that I have told you the truth; or, I attest, in the name of God, that it is I who speak to you, &c. But there are some not so scrupulous, and who swear whatever you want. One of them communicated to a medium, calling himself God; and the medium, highly honored by so high a favor, did not hesitate to believe him. Invoked by us, he did not dare sustain his imposture, and said, "I am not God, but I am His son." "You are, then, Jesus? That is not probable, for Jesus is too high to employ subterfuge. Dare then to affirm, in the name of God, that you are the Christ." "I do not say I am Jesus: I say I am the son of God, because I am one of His creatures."

259. When the identity of a communicating spirit is in doubt, one method sometimes works to confirm it. The spirit is asked to affirm, in the name of Almighty God, that he is who he claims to be. A spirit using someone else's name will often shrink from such sacrilege. After beginning to write, I affirm, in the name of..., he stops and draws meaningless lines or angrily breaks the pencil. If he is more hypocritical, he avoids the question by silently withholding part of what he means. For example, he may write, I certify that I have told you the truth, or, I attest, in the name of God, that it is I who speak to you, and so on. But some spirits are less scrupulous and will swear to whatever you want. One of them communicated with a medium and called himself God. The medium, deeply honored by such a great favor, readily believed him. When we summoned the spirit, he did not dare maintain his deception. He said, "I am not God, but I am his son." "Then you are Jesus? That is unlikely, because Jesus is too exalted to use deception. Then dare to affirm, in the name of God, that you are the Christ." "I do not say I am Jesus. I say I am the son of God because I am one of his creatures."

We may conclude that the refusal on the part of a spirit to affirm his identity in the name of God, is always a manifest proof that the name is an imposture, but that the affirmation is only a presumption, and not a certain proof.

We may conclude that if a spirit refuses to affirm his identity in God’s name, the name is clearly false. But such an affirmation only suggests that the name is genuine. It does not prove it for certain.

260. Among the proofs of identity may also be classed the similarity of the writing and the signature, but, as it is not always given to all mediums to obtain this result, it is not always a sufficient guarantee; there are forgers in the world of spirits as in this; so that this is but presumptive evidence, which acquires value only by accompanying circumstances. It is the same with all material signs that some give as talismans that cannot be imitated by lying spirits. For those who dare perjure themselves in God's name, or counterfeit a signature, no material sign whatever will offer an obstacle. The best of all the proofs of identity is in the language and in casual circumstances.

260. Similar handwriting and signatures may also be counted as evidence of identity. But not all mediums can obtain them, so they are not always a sufficient guarantee. There are forgers in the world of spirits, just as there are in this world. Such evidence is therefore only presumptive. It gains value only from the circumstances that accompany it. The same is true of all material signs that some give as talismans, claiming that lying spirits cannot imitate them. No material sign will stop those who dare to swear falsely in God's name or forge a signature. The best proof of identity lies in the language used and in incidental circumstances.

261. It will be said, doubtless, that if a spirit can imitate a signature, he can as well imitate the language. That is true: we have seen those who had the effrontery to take the name of the Christ, and in order to delude, simulated the evangelical style, constantly introducing at hap-hazard the well-known words, Verily, verily, I say unto you; but when the whole was studied without prejudice, the depth of the thoughts, the bearing of the expressions, scrutinized,—when, by the side of fine maxims of charity; ridiculous and puerile recommendations were seen,—he would needs be fascinated to mistake it. Yes, certain parts of the material form of the language can be imitated, but not the thought: never will ignorance imitate true knowledge, never will vice imitate true virtue; some part will always show, if but the tip of the ear; the medium, as also the invocator, need all their perspicacity, all their judgment, to unravel the truth from the falsehood. They must remember that the perverse spirits are capable of every stratagem, and the more elevated the name under which a spirit announces himself, the more it should inspire distrust. How many mediums have had apocryphal communications signed Jesus, Mary, or a venerated saint!

261. No doubt someone will say that if a spirit can imitate a signature, it can also imitate language. That is true. We have seen spirits brazenly take the name of Christ and imitate the Gospel style to deceive people. They constantly inserted the familiar words Verily, verily, I say unto you; at random. But their messages could be studied without prejudice, with careful attention to their thoughts and expressions. Then, alongside fine sayings about charity, one would find ridiculous and childish advice. Anyone who mistook such a message for Christ’s would have to be bewitched. Yes, certain outward features of language can be imitated, but not thought. Ignorance will never imitate true knowledge, and vice will never imitate true virtue. Something will always give them away, even if only the tip of an ear. Both the medium and the person calling on the spirit need all their insight and judgment to separate truth from falsehood. They must remember that wicked spirits are capable of every trick. The more exalted the name a spirit uses, the more distrust it should inspire. How many mediums have received false communications signed Jesus, Mary, or the name of a revered saint!

262. If the absolute identity of the spirits is, in many cases, a secondary question, one of little importance, it is not the same with the distinction of good and bad; their individuality may be indifferent to us, their quality never. In all instructive communications, it is on this point the whole attention should be concentrated, because it alone can give us the degree of confidence we may accord to the spirit, whatever may be the name under which he manifests himself. Is the spirit good, or bad? To what degree of the spirit scale does he belong? That is the grand question. (See Spirit Scale in the Book on Spirits, No. 100).

262. In many cases, the exact identity of a spirit is a secondary question, of little importance. But the distinction between good and bad spirits is not. A spirit's individual identity may not matter to us, but its quality always matters. In all instructive communications, we should focus our full attention on this distinction. It alone tells us how much confidence we can place in the spirit, whatever name it uses. Is the spirit good or bad? What degree of the spirit scale does it belong to? That is the great question. (See Spirit Scale in the Book on Spirits, No. 100).

263. The spirits are judged, we have said, as men are judged, by their language. Suppose a man should receive twenty letters from as many unknown persons: from the style, from the thoughts, from many signs, he will decide who are educated or ignorant, polished or ill-bred, superficial, profound, frivolous, vain, serious, light, sentimental, &c. It is the same with spirits: they should be considered as unknown correspondents, and we should ask ourselves what we should think of the knowledge and character of a man who should write such things. It may be given as an invariable rule, and one without exception, that the language of the spirits is always in accordance with the degree of their elevation. Not only do the really superior spirits say only good things, but they say them in terms which exclude in the most absolute manner all triviality; however good these things may be, if they are tarnished by a single expression that savors of lowness, it is an indubitable sign of inferiority; still more if the whole of the communication outrages propriety by its grossness. The language always betrays its origin, whether by the thought it renders, or by its form; and if a spirit should desire to delude us as to his pretended superiority, a little conversation suffices for us to estimate him at his proper value.

263. As we have said, spirits are judged by their language, just as people are. Suppose a man receives twenty letters from twenty unknown people. From their style, ideas, and many other signs, he can judge their writers. He can tell who is educated or ignorant, refined or ill-mannered, superficial or profound, frivolous, vain, serious, lighthearted, sentimental, and so on. The same is true of spirits. We should treat them as unknown correspondents. We should ask ourselves what we would think of the knowledge and character of a man who wrote such things. We can state an invariable rule, without exception: the language of spirits always reflects their degree of elevation. Truly superior spirits not only say good things, but express them in terms that exclude all triviality. However good their statements may be, a single low expression is a sure sign of inferiority. This is even more true if the whole message offends propriety by its grossness. Language always reveals its source, whether through the thought it expresses or the form it takes. If a spirit tries to deceive us about his supposed superiority, a little conversation is enough to judge his true worth.

264. Goodness and benevolence are the essential attributes of purified spirits; they have no hatred, neither for men nor for other spirits; they pity weaknesses, they criticise errors, but always with moderation, without anger and without animosity. If it be admitted that truly good spirits can will only good, and say only good things, it must thence be concluded that anything which, in the language of the spirits, betrays a want of goodness and benevolence, cannot emanate from a good spirit.

264. Goodness and kindness are essential qualities of purified spirits. They feel no hatred toward people or other spirits. They pity weakness and criticize errors, but always moderately, without anger or hostility. If we accept that truly good spirits can wish only for good and say only good things, a conclusion follows. Anything in a spirit’s words that reveals a lack of goodness and kindness cannot come from a good spirit.

265. Intelligence is far from being a certain sign of superiority, for intelligence and morality do not always keep step. A spirit may be good and benevolent, and have very limited knowledge, while an intelligent and educated spirit may be very inferior in morality.

265. Intelligence is not a reliable sign of superiority. Intelligence and morality do not always develop together. A spirit may be good and kind but have very limited knowledge. An intelligent and educated spirit, on the other hand, may be morally much inferior.

It is quite generally believed that in interrogating the spirit of a man who was learned in a speciality on the earth, the truth will be more certainly obtained: this is logical, yet not always true. Experience shows that savants, as well as other men, especially those who have but lately left the world, are still under the dominion of the prejudices of corporeal life; they do not immediately rid themselves of the spirit of system. It may, then, be that, under the influence of the ideas they have cherished during their lives, and which have made for them a glorious title, they see less clearly than we think. We do not give this principle as a rule; far from it; we say only that it shows for itself, and that, consequently, their human science is not always a proof of their infallibility as spirits.

It is widely believed that we are more certain to learn the truth by questioning the spirit of someone who was an expert in a field on earth. This is logical, but it is not always true. Experience shows that scholars, like other people, remain subject to the prejudices of earthly life. This is especially true of those who have only recently left the world. They do not immediately free themselves from attachment to their systems of thought. They may therefore see less clearly than we think, influenced by the ideas they held during their lives and that brought them great renown. We do not offer this principle as a rule, far from it. We say only that experience reveals it, and that their knowledge as humans does not always prove their infallibility as spirits.

266. By subjecting all communications to a scrupulous examination, by scrutinizing and analyzing the thought and the expressions, as we should do were we judging a literary work, by unhesitatingly rejecting everything that sins against logic and good sense, everything that contradicts the character of the spirit reputed to be manifested; the deceiving spirits are discouraged, and end by withdrawing, once thoroughly convinced that they cannot deceive us. We repeat it, this is the only means, but it is infallible, because no bad communication can resist a rigorous criticism. The good spirits are never offended by it, for they themselves advise it, and because they have nothing to fear from the examination; the bad alone take offence, and try to dissuade from it: this of itself proves what they are.

266. Examine every communication carefully. Study its ideas and wording as you would when judging a literary work. Unhesitatingly reject everything that goes against logic and common sense. Also reject anything that contradicts the character of the spirit said to be communicating. This discourages deceiving spirits. Once they are convinced that they cannot deceive us, they eventually withdraw. We repeat: this is the only way, but it is infallible. No bad communication can withstand rigorous criticism. Good spirits are never offended by such criticism. They advise it themselves, and they have nothing to fear from examination. Only bad spirits take offense and try to discourage it. This alone proves what they are.

We give the advice of St. Louis on this subject:—

Here is St. Louis's advice on this subject:

"However great may be the confidence with which the spirits who preside over your labors inspire you, it is a recommendation we cannot too often repeat, and which you should always bear in mind when you give yourself to your studies—to weigh and mature, that is, submit to the censorship of the severest reason, all the communications you receive; as long as one point appears suspicious, doubtful, or obscure to you, not to neglect to ask the explanations necessary to satisfy you."

"However much confidence the spirits who guide your work inspire in you, we cannot repeat this advice too often. Always keep it in mind when you study: carefully consider every communication you receive and judge it by the strictest reason. As long as any point seems suspicious, doubtful, or unclear, be sure to ask for the explanations you need to satisfy you."

267. The means of recognizing the quality of the spirits may be recapitulated in the following principles:—

267. The ways to recognize the quality of spirits may be summed up in the following principles:

1. Good sense is the sole criterion by which to discern the value of the spirits. Every formula given for this purpose by the spirits themselves is absurd, and cannot emanate from superior spirits.

1. Common sense is the only way to judge the value of spirits. Every formula for doing this that comes from the spirits themselves is absurd. None can come from superior spirits.

2. The spirits are judged by their language and by their actions. The actions of spirits are the sentiments they inspire and the advice they give.

2. Spirits are judged by what they say and do. Their actions are the feelings they inspire and the advice they give.

3. It being admitted that good spirits can say and do only good, nothing bad can come from a good spirit.

3. Since good spirits can say and do only good, nothing bad can come from a good spirit.

4. The superior spirits have a language always worthy, noble, elevated, with not the least tincture of triviality; they say everything with simplicity and modesty, never boast, never make a parade of their knowledge or their position among others. That of the inferior or ordinary spirit has always some reflex of human passions; every expression that savors of vulgarity, self-sufficiency, arrogance, boasting, acrimony, is a characteristic indication of inferiority, or of treachery if the spirit presents himself under a respected and venerated name.

4. Superior spirits always speak with dignity, nobility, and elevation, without the slightest trace of triviality. They say everything simply and modestly. They never boast or show off their knowledge or their position among others. The language of inferior or ordinary spirits always reflects human passions to some degree. Any expression of vulgarity, self-importance, arrogance, boasting, or bitterness is a clear sign of inferiority. If a spirit presents itself under a respected and revered name, such language is a sign of deceit.

5. We must not judge spirits by the material form and the correctness of their style, but probe its inmost sense, scrutinize their words, weigh them coolly, deliberately, and without prejudice. Any digression from logic, reason, and wisdom leaves no doubt of their origin, whatever may be the name under which the spirit is disguised. (224.)

5. We must not judge spirits by the outward form and correctness of their style. Instead, we must look into the deepest meaning of their words and examine them calmly, carefully, and without prejudice. Any departure from logic, reason, or wisdom leaves no doubt about their origin, whatever name the spirit uses as a disguise. (224.)

6. The language of elevated spirits is always identical, if not in form, at least in the inmost. The thoughts are the same, whatever be the time and place; they may be more or less developed, according to circumstances, to the needs and to the facilities of communicating, but they will not be contradictory. If two communications bearing the same name are in opposition, one of the two is, evidently, apocryphal, and the true one will be that where nothing contradicts the known character of the personage. For instance, between two communications signed by St. Vincent de Paul, of which one should preach union and charity, and the other should tend to sow discord, no sensible person could mistake.

6. The language of elevated spirits is always the same in its deepest meaning, if not in form. Their thoughts are the same, regardless of time or place. They may express those thoughts in more or less detail, depending on the circumstances, needs, and means of communication. But their thoughts will not contradict one another. If two communications signed with the same name contradict each other, one is clearly false. The genuine one will contain nothing that contradicts the person's known character. For example, suppose two communications are signed by St. Vincent de Paul. One preaches unity and charity, while the other tends to sow discord. No sensible person could mistake which one is genuine.

7. Good spirits tell only what they know; they are either silent or confess their ignorance of what they do not know. The bad speak of everything with boldness, without caring for the truth. Any notorious scientific heresy, any principle that shocks good sense, shows fraud, if the spirit pretends to be an enlightened spirit.

7. Good spirits speak only about what they know. When they do not know something, they either remain silent or admit their ignorance. Bad spirits speak boldly about everything, without caring about the truth. If a spirit claims to be enlightened but expresses a notorious scientific heresy or an idea that defies common sense, it is a fraud.

8. Again, we recognize trifling spirits by the facility with which they predict the future and material facts not given us to know. The good spirits may presage future things when that knowledge is useful for us to know, but they never fix dates; any announcement of an event at a fixed date is indicatory of mystification.

8. We can also recognize frivolous spirits by how readily they predict the future and material facts we are not meant to know. Good spirits may foretell future events when knowing about them would be useful to us. But they never give dates. Any prediction of an event on a specific date is a sign of deception.

9. The superior spirits express themselves simply, without prolixity; their style is concise, without excluding the poetry of ideas and expressions, clear, intelligible to all, and requires no effort for its comprehension; they have the art of saying much in a few words, because each word has its signification. The inferior spirits, or false savants, hide under inflated language and emphasis the emptiness of their thoughts. Their language is often pretentious, ridiculous, or obscure, by way of wishing to seem profound.

9. Superior spirits express themselves simply and without unnecessary words. Their style is concise, yet their ideas and expressions can be poetic. Their meaning is clear, understandable to all, and easy to grasp. They can say much in a few words because every word has meaning. Inferior spirits, or false scholars, use inflated language and emphasis to hide the emptiness of their thoughts. In their desire to seem profound, they often make their language pretentious, ridiculous, or obscure.

10. Good spirits never command; they do not force themselves on any one; they advise, and if they are not listened to, they withdraw. The bad are imperious; they give orders, wish to be obeyed, and remain, whether or no. Every spirit who forces himself on any one betrays his origin. They are exclusive and absolute in their opinions, and pretend that they alone have the privilege of truth. They exact a blind belief, and make no appeal to reason, because they know that reason will unmask them.

10. Good spirits never command or force themselves on anyone. They offer advice, and if no one listens, they withdraw. Bad spirits are bossy. They give orders, expect obedience, and stay whether they are wanted or not. Any spirit who forces itself on someone reveals its origin. Bad spirits are rigid and absolute in their opinions. They claim that they alone possess the truth. They demand blind belief and do not appeal to reason, because they know that reason will expose them.

11. Good spirits do not flatter; they approve when we do well, but always with reserve; the bad give exaggerated eulogiums, stimulate pride and vanity, while preaching humility, and seek to exalt the personal importance of those with whom they would curry favor.

11. Good spirits do not flatter. They approve when we do well, but always with restraint. Bad spirits give excessive praise and encourage pride and vanity, even while preaching humility. They seek to inflate the sense of personal importance of those whose favor they want to win.

12. The superior spirits are above the puerilities of form in everything. Only ordinary spirits attach importance to petty details, incompatible with truly elevated ideas. Any over-particular prescription is a certain sign of inferiority and treachery on the part of a spirit who takes an imposing name.

12. Superior spirits are above childish concerns about form in everything. Only ordinary spirits care about petty details, which are incompatible with truly elevated ideas. Any overly precise instruction is a sure sign of inferiority and deceit in a spirit who takes an impressive name.

13. The odd and ridiculous names some spirits take, who wish to impose on credulity, should be distrusted; it would be exceedingly absurd to take these names seriously.

13. Be wary of the odd and ridiculous names some spirits adopt to deceive gullible people. It would be extremely absurd to take these names seriously.

14. It is also necessary to distrust those who present themselves easily under extremely venerated names, and to accept their words with the utmost reserve; in this case a severe censorship is indispensable, for it is often but a mask they assume to gain credit for their pretended intimate relations with spirits beyond them. By this means they flatter the vanity of the medium, and make use of it often to draw him into doing ridiculous things, or things to be regretted.

14. We must also distrust those who readily present themselves under highly revered names. Their words should be treated with the utmost caution. In such cases, strict scrutiny is essential. For these names are often just a disguise they use to make their claimed close ties to higher spirits seem credible. In this way, they flatter the medium's vanity and often use it to lead him into doing ridiculous or regrettable things.

15. The good spirits are very careful as to the steps they advise; they never have any but a serious and eminently useful aim. We should, then, regard with suspicion all motives that are not of this character, or that would be condemned by reason, and should deliberate seriously before undertaking them, for we might be exposed to disagreeable mystifications.

15. Good spirits are very careful about the actions they recommend. They always have a serious and highly useful aim. We should therefore be suspicious of any motives that do not have this character or that reason would condemn. We should think carefully before acting on them, because we might be exposed to unpleasant deceptions.

16. We recognize good spirits by their prudent reserve on all subjects that might prove compromising; they dislike to unvail evil; light or malevolent spirits are pleased with displaying it. While the good seek to smooth over injuries and preach indulgence, the bad exaggerate them, and stir up discord by perfidious insinuations.

16. We recognize good spirits by their cautious restraint on all subjects that might prove compromising. They dislike exposing evil, while frivolous or malevolent spirits take pleasure in displaying it. Good spirits seek to smooth over injuries and urge forgiveness. Bad spirits exaggerate injuries and stir up discord through deceitful suggestions.

17. Good spirits advise only good. Any maxim, any advice, which is not strictly conformable to pure evangelical charity, cannot be the work of a good spirit.

17. Good spirits give only good advice. No maxim or advice that is not strictly in keeping with pure evangelical charity can come from a good spirit.

18. Good spirits advise only perfectly rational things. Any recommendation which departs from the right line of good sense, or from the immutable laws of nature, shows a narrow spirit, and is, consequently, little worthy of confidence.

18. Good spirits give only perfectly rational advice. Any advice that departs from the path of good sense or the unchanging laws of nature reveals a narrow-minded spirit. Such a spirit is therefore not very trustworthy.

19. Again, bad or simply imperfect spirits betray themselves by material signs which cannot be mistaken. Their action on the medium is sometimes violent, and provocative of sudden and jerking movements, a feverish and convulsive agitation, totally opposed to the calm and gentleness of the good spirits.

19. Again, bad or simply imperfect spirits reveal themselves through physical signs that cannot be mistaken. Their effect on the medium is sometimes violent, causing sudden, jerking movements and feverish, convulsive agitation. This is completely unlike the calm and gentleness of good spirits.

20. Imperfect spirits often use the means of communication opened to them to give perfidious advice; they excite distrust and animosity against those who are antipathetic to them; those who could unmask their imposture are especially the objects of their animadversion.

20. Imperfect spirits often use the means of communication available to them to give deceitful advice. They stir up distrust and hostility toward those they dislike. They especially attack those who could expose their deception.

Weak men are their best game; to induce them to evil. Employing by turns sophisms, sarcasms, insults, even material signs of their occult power the better to convince them, they strive to turn them from the path of truth.

Weak men are their easiest targets, and they seek to lead them into evil. They use false arguments, sarcasm, insults, and even physical signs of their hidden power to convince them. In these ways, they try to turn them away from the path of truth.

21. The spirits of men who have had, in the world, a special preoccupation, whether material or moral, if they are not disengaged from the influence of matter, are still under the dominion of terrestrial ideas, and retain a part of their prejudices, of their predilections, and even of the fancies they had here below. This is easily discerned in their language.

21. Some people had a particular material or moral concern during their lives. If their spirits have not freed themselves from the influence of matter, they are still ruled by earthly ideas. They retain some of the prejudices, preferences, and even fancies they had on earth. These are easy to recognize in their language.

22. The learning that some spirits display, often with a kind of ostentation, is not a sign of their superiority. Unalterable purity of moral sentiment is the true touchstone.

22. Some spirits show off their learning, but this is not a sign of their superiority. The true test is a purity of moral feeling that never changes.

23. The simple interrogation of a spirit is not sufficient to know the truth. We should, before all things, know whom we address; for the inferior spirits, themselve ignorant, treat with frivolity the most serious questions.

23. Simply questioning a spirit is not enough to learn the truth. Above all, we must know whom we are addressing. For inferior spirits are themselves ignorant and treat even the most serious questions frivolously.

Neither does it suffice that a spirit should have been a great man on the earth to have supreme science in the spirit world. Virtue alone, in purifying him, can bring him nearer to God and extend his knowledge.

Being a great man on earth is not enough for a spirit to have supreme knowledge in the spirit world. Only virtue can purify him, bring him closer to God, and expand his knowledge.

24. On the part of superior spirits pleasantry is often fine and piquant, but never trivial. Among the joking spirits who are not gross, biting satire is often full of meaning.

24. The humor of superior spirits is often subtle and sharp, but never trivial. Among joking spirits who are not crude, biting satire is often full of meaning.

25. In carefully studying the character of the spirits who present themselves, especially from a moral point of view, their nature and the degree of confidence to be accorded them is easily ascertained. Good sense cannot be deceived.

25. Carefully study the character of the spirits who appear, especially their moral character. You can then easily determine their nature and how much to trust them. Common sense cannot be deceived.

26. In order to judge spirits, as in order to judge men, one should know how to judge one's self. There are, unhappily, many men who take their personal opinion as exclusive measure for good and bad, for true and false; all that contradicts their mode of seeing, their ideas, the system they have conceived or adopted, is bad in their eyes. Such persons evidently lack the first requisite for a healthy appreciation—rectitude of judgment; but they do not suspect it; in the very defect is their greatest delusion.

26. To judge spirits, as to judge people, one must know how to judge oneself. Unfortunately, many people use their own opinions as the only measure of good and bad, true and false. In their eyes, anything that contradicts their views, their ideas, or the system they have developed or adopted is bad. Such people clearly lack the first requirement for sound assessment: good judgment. But they do not suspect this. The very defect is the source of their greatest delusion.

All these instructions flow from experience and the teachings of the spirits; we complete them by answers given by them on the most important points.

All these instructions come from experience and the teachings of the spirits. We supplement them with the spirits' answers on the most important points.

1. "By what signs can we discern the superiority or inferiority of spirits?"

1. "What signs tell us whether spirits are superior or inferior?"

"By their language, as you distinguish a trifler from a man of sense. We have already said, the superior spirits never contradict themselves, and say only good things; they will nothing but good: it is their whole thought.

“By their words, just as you can tell a fool from a sensible person. As we have already said, superior spirits never contradict themselves and say only good things. They want only good. It is all they think about.

"The inferior spirits are still under the dominion of material ideas; their discourses show their ignorance and imperfection. It is given only to the superior spirits to know all things, and to judge without passion."

"Inferior spirits are still ruled by material ideas. What they say shows their ignorance and imperfection. Only superior spirits can know all things and judge without passion."

2. "Is scientific knowledge always a certain sign of a spirit's elevation?"

2. "Is scientific knowledge always a sure sign that a spirit is highly evolved?"

"No, for if he is still under the influence of matter, he may have your vices and your prejudices. There are persons who, in this world, are excessively jealous and vain: do you believe that as soon as they leave here they lose these defects? There remains, after the departure from here, especially to those who have had very decided passions, a kind of atmosphere that envelops them, and leaves them all these bad things.

"No, because if he is still under the influence of matter, he may have your vices and prejudices. Some people in this world are excessively jealous and vain. Do you believe they lose these flaws as soon as they leave this world? After they leave, a kind of atmosphere remains around them, especially around those who had very strong passions. This atmosphere leaves them with all these bad traits.

"These semi-imperfect spirits are more to be dreaded than bad spirits, because most of them combine astuteness and pride with intelligence. By their pretended knowledge they impose on simple people and on the ignorant, who accept without criticism their absurd and lying theories; though these theories cannot prevail against the truth, they none the less do temporary harm, for they hinder the progress of Spiritism, and mediums are willingly blind to the merit of what is communicated to them. This is what demands great study on the part of enlightened spiritists and mediums; all their attention should be given to distinguish the true from the false."

"These semi-imperfect spirits are more to be feared than bad spirits. That is because most combine intelligence with cunning and pride. They pretend to have knowledge and deceive simple and ignorant people. These people accept their absurd and false theories without question. Although these theories cannot overcome the truth, they still do temporary harm. They hinder the progress of Spiritism, and mediums willingly blind themselves to the value of what is communicated to them. This calls for careful study by informed Spiritists and mediums. They should devote all their attention to distinguishing truth from falsehood."

3. "Many spirit protectors designate themselves by the names of saints or well-known personages; what should we believe on this subject?"

3. "Many spirit protectors use the names of saints or well-known people. What should we believe about this?"

"All the names of saints and of well-known personages would not suffice to furnish a protector to each man; among the spirits are few who have a name known on the earth; this is why very often they give none; but almost always you want a name; then, to satisfy you, they take that of a man you know and respect."

"Even the names of all the saints and well-known people would not be enough to give each person a protector. Few spirits have names that are known on earth, so they often give no name. But you almost always want a name. So, to satisfy you, they take the name of a man you know and respect."

4. "May not this borrowed name be considered a fraud?"

4. "Could using this borrowed name be considered fraud?"

"It would be a fraud on the part of a bad spirit who might want to deceive; but when it is for good, God permits it to be so among spirits of the same order, because there is among them a solidarity and similarity of thought."

"It would be a deception by an evil spirit who might want to mislead. But when it is for good, God allows it among spirits of the same order. This is because they share a sense of unity and think alike."

5. "So, when a spirit protector calls himself St. Paul, for instance, it is not certain to be the spirit or soul of that apostle?"

5. "So, if a guardian spirit calls himself St. Paul, for example, he is not necessarily the spirit or soul of that apostle?"

"Not at all, for you find thousands of persons to whom it has been said that their guardian angel is St. Paul, or some other; but what matters it, if the spirit who protects you is as elevated as St. Paul? I have said, you want a name; they take one to be called, and recognized by, as you take a baptismal name to distinguish you from the other members of your family. They can just as well take those of the archangel Raphael, St. Michael, &c., and it would be a matter of no consequence.

“Not at all. Thousands of people have been told that their guardian angel is St. Paul or some other saint. But what does it matter, if the spirit who protects you is as elevated as St. Paul? As I have said, you want a name. So spirits take a name by which they can be called and recognized. You take a baptismal name to distinguish you from other members of your family. They can just as well take the names of the archangel Raphael, St. Michael, and so on. It makes no difference.

"Besides, the more elevated the spirit, the more multiple his radiation; believe that a spirit protector of a superior order may have under his tutelage hundreds of incarnated beings. With you, on the earth, you have notaries who have charge of the affairs of one or two hundred families: why should you suppose that we, spiritually speaking, would be less capable of directing men morally than those of directing their material interests?"

"Besides, the more elevated a spirit is, the more widely its influence spreads. A higher-order guardian spirit may watch over hundreds of beings living on earth. On earth, you have notaries who handle the affairs of one or two hundred families. Why suppose that we are less capable of guiding people morally than notaries are of managing their material interests?"

6. "Why do the spirits who communicate so often take the names of saints?"

6. "Why do spirits who communicate so often use the names of saints?"

"They identify themselves with the habits of those to whom they speak, and take the names calculated to make the strongest impression on the man by reason of his belief."

"They adopt the habits of those they speak to. They take names that will make the strongest impression on each person because of their beliefs."

7. "Do superior spirits, when invoked, always come in person? or, as some think, do they come only by mandataries charged to transmit their thought?"

7. "When called upon, do superior spirits always come in person? Or, as some think, do they only send representatives to convey their thoughts?"

"Why should they not come in person, if they can? but if the spirit cannot come, it will surely be a mandatary."

"Why shouldn't they come in person if they can? But if the spirit cannot come, it will surely be a representative."

8. "Is the mandatary always sufficiently enlightened to answer as the spirit would who sends him?"

8. "Is the representative always enlightened enough to answer as the spirit who sends him would?"

"The superior spirits know to whom they confide the care of replacing them. Besides, the more elevated the spirits, the more they are commingled in one common thought, in such manner that they are indifferent to personality; and it ought to be the same for you. Do you think that, in the world of superior spirits, there are only those you have known on the earth capable of instructing you? You are so prone to consider yourselves types of the universe, that you always believe out of your world there is nothing. Truly you are like those savages, who, never having left their own island, fancy the world does not go beyond it."

"The higher spirits know whom to trust to take their place. Besides, the higher the spirits, the more closely they share a common thought. As a result, they are indifferent to individual identity, and you should be too. Do you think only the higher spirits you knew on earth can teach you? You are so inclined to see yourselves as the model for the universe. You always believe there is nothing beyond your own world. In truth, you are like those savages who have never left their island. They imagine the world does not extend beyond it."

9. "We comprehend that this may be the case when it is a question of serious teaching; but how is it that the superior spirits permit spirits of a low class to avail themselves of respectable names to lead into error by perverse maxims?"

9. "We understand that this may happen in matters of serious teaching. But why do superior spirits allow lower spirits to use respectable names to mislead people with corrupt teachings?"

"It is not with their permission; does it not happen the same among you? Those who thus deceive will be punished, believe me, and their punishment will be in proportion to the gravity of the imposture. Besides, if you were not imperfect, you would have around you only good spirits, and if you are deceived, you should blame no one but yourselves. God permits it to be so to make trial of your perseverance and your judgment, and to teach you to distinguish truth from error; if you do not, it is that you are not sufficiently elevated, and still need the lessons of experience."

"It happens without their permission. Doesn't the same thing happen among you? Believe me, those who deceive in this way will be punished. Their punishment will be in proportion to the seriousness of the deception. Besides, if you were not imperfect, only good spirits would be around you. And if you are deceived, you have only yourselves to blame. God allows it to test your perseverance and judgment. He also allows it to teach you to distinguish truth from error. If you cannot do that, it is because you are not sufficiently elevated and still need the lessons of experience."

10. "Are not spirits, slightly advanced but animated by good intentions and a desire to progress, sometimes delegated to replace a superior spirit, in order that they may exercise themselves in teaching?"

10. "Are spirits who are only slightly advanced, but have good intentions and want to progress, sometimes assigned to take the place of a superior spirit so they can practice teaching?"

"Never in great circles; I mean serious circles for general instruction; those who present themselves there do it from their own desire, and, as you say, to exercise themselves; this is the reason their communications, though good, always bear traces of their inferiority. Where they are delegated, it is for communications of little importance, and those that may be called personal."

"Never in large circles. I mean serious circles devoted to general instruction. Those who appear there do so of their own accord and, as you say, to practice. That is why their communications, though good, always show signs of their inferiority. When they are sent to such circles, it is to give messages of little importance or of a personal nature."

11. "Ridiculous spirit communications are sometimes intermingled with very good maxims: how reconcile this anomaly, which would seem to indicate the simultaneous presence of good and bad spirits?"

11. "Ridiculous spirit communications are sometimes mixed with very good maxims. How can we explain this, when it seems to suggest that good and bad spirits are present at the same time?"

"Bad or frivolous spirits mingle thus to make sentences, without much concern as to their bearing or signification. Are all those among you superior men? No; the good and bad spirits do not mingle; it is the constant uniformity of good communications by which you may recognize the presence of good spirits."

"Bad or frivolous spirits mix together to form sentences, with little concern for what the sentences mean. Are all the people among you superior? No. Good and bad spirits do not mix. You may recognize the presence of good spirits by the consistently good messages they give."

12. "Do the spirits that lead persons into error always do it purposely?"

12. "Do spirits that mislead people always do so on purpose?"

"No; there are spirits, good, but ignorant, who might deceive in all sincerity; when they are conscious of their insufficiency, they say so, and tell only what they know."

"No. Some spirits are good but ignorant, and they may mislead others even though they are sincere. When they know their own limits, they say so and tell only what they know."

13. "When a spirit makes a false communication, does he always do so with a malicious intention?"

13. "When a spirit gives a false message, does he always intend to do harm?"

"No; if it is a trifling spirit, he amuses himself by mystifying, and has no other motive."

"No. If it is a frivolous spirit, he amuses himself by misleading people and has no other motive."

14. "As certain spirits can deceive by their language, can they also, to the eyes of a seeing medium, take a false appearance?"

14. "Since some spirits can deceive through their words, can they also appear in disguise to a seeing medium?"

"That may be done, but with great difficulty. In all cases it never takes place, unless with an aim that the bad spirits themselves do not know. They serve as instruments to give a lesson. The seeing medium can see frivolous and lying spirits, as others hear them, or write under their influence. Frivolous spirits may profit by this disposition in order to abuse him by deceitful appearances; that depends on the qualities of his own spirit."

“That can be done, but only with great difficulty. In every case, it happens only for a purpose that the bad spirits themselves do not know. They serve as instruments to teach a lesson. A seeing medium can see frivolous and lying spirits, just as other mediums hear them or write under their influence. Frivolous spirits may take advantage of this ability to deceive him with misleading appearances. That depends on the qualities of his own spirit.”

15. "Is it sufficient that we are actuated by good intentions, not to be deceived; and are perfectly serious men, who mingle no sentiment of vain curiosity with their studies, as liable to be deceived?"

15. "Are good intentions enough to keep us from being deceived? Are perfectly serious men who study without any idle curiosity just as likely to be deceived?"

"Less than others, evidently; but man has always some hobby which attracts mocking spirits; he thinks himself strong, and often is not; he should beware of the weakness born of pride and prejudices. These two causes, by which spirits profit, are not sufficiently taken into consideration; by flattering whims they are sure to succeed."

"Less than others, evidently. But everyone has some pet interest that attracts mocking spirits. A person may think himself strong, but often he is not. He should beware of the weakness that comes from pride and prejudice. These two causes of weakness, which spirits take advantage of, are not given enough consideration. By flattering people's whims, spirits are sure to succeed."

16. "Why does God permit bad spirits to communicate and say evil things?"

16. "Why does God allow bad spirits to communicate and say evil things?"

"Even in what is worst there is instruction; it is for you to know how to extract it. There must be communications of all kinds, for you to learn to distinguish good spirits from bad, and to serve as mirrors to yourselves."

"Even the worst things have lessons to teach. You must know how to draw lessons from them. There must be communications of all kinds so that you can learn to distinguish good spirits from bad ones. These communications must also serve as mirrors in which you can see yourselves."

17. "Can spirits, by means of written communications, inspire unjust suspicions against certain persons, and embroil friends?"

17. "Can spirits use written messages to cause unjustified suspicion of certain people and stir up trouble between friends?"

"Perverse and jealous spirits can do in evil all that men can do; it is, therefore, necessary to beware of them. The superior spirits are always prudent and reserved when they are obliged to blame; they never speak evil; they warn with caution. If they desire, for the interest of two persons, that they should never see each other, they will bring about incidents that shall separate them in a perfectly natural manner. Language calculated to sow trouble and discord is always from a bad spirit, whatever may be the name he assumes. Therefore receive with the greatest circumspection the evil that a spirit may say of one of you, especially when a good spirit has said good to you of the same; and also mistrust yourselves and your own prejudices. In communications from spirits, take only what is good, great, rational, and what your conscience approves."

"Wicked and jealous spirits can do all the evil that people can do, so you must beware of them. Superior spirits are always careful and restrained when they must criticize. They never speak ill of others. They give warnings with caution. If they want two people never to see each other again for their own good, they will arrange events that separate them naturally. Words meant to cause trouble and discord always come from a bad spirit, whatever name it uses. So be very cautious about accepting anything bad a spirit says about one of you, especially if a good spirit has spoken well of that person. Also be wary of yourselves and your own prejudices. From communications with spirits, accept only what is good, great, rational, and approved by your conscience."

18. "By the facility with which bad spirits mingle in communications, it appears that one is never sure of the truth?"

18. "Since bad spirits can so easily interfere with communications, does that mean we can never be sure of the truth?"

"Yes, if you have judgment to appraise them. In reading a letter, you know how to judge if it is a hodman or a refined person, a fool or a savant, who has written to you: why can you not do the same when spirits write to you? If you receive a letter from a far-off friend, what proves to you it is really from him? His writing, you will say: but are there not forgers who imitate all writing, rascals who might know your affairs? Yet there are signs in which you cannot be mistaken. It is the same with spirits. Imagine, then, that it is a friend writing to you, or that you are reading a literary work, and judge by the same means."

“Yes, if you have the judgment to assess them. When you read a letter, you can judge who wrote it. You can tell a laborer from a refined person, or a fool from a scholar. Why can you not do the same when spirits write to you? Suppose you receive a letter from a distant friend. What proves that it is really from him? You will say his handwriting. But aren’t there forgers who can imitate any handwriting, and rogues who might know your affairs? Yet there are signs you cannot mistake. It is the same with spirits. So imagine that a friend is writing to you, or that you are reading a literary work. Judge by the same means.”

19. "Could superior spirits prevent bad spirits from taking false names?"

19. "Could superior spirits stop bad spirits from using false names?"

"Certainly they could do so; but the worse the spirits, the more headstrong they are, and they often resist injunctions. You must also know that there are persons in whom the superior spirits are more interested than they are in others; and when they deem it necessary, they know how to preserve them from the injury of the lie: against these persons the deceiving spirits are powerless."

"Certainly they could do so. But the worse the spirits are, the more stubborn they are, and they often resist orders. You must also know that superior spirits take more interest in some people than in others. When they think it necessary, they know how to protect those people from the harm caused by lies. Deceiving spirits are powerless against them."

20. "What is the motive of this partiality?"

20. "What is the reason for this favoritism?"

"It is not partiality; it is justice: the good spirits are interested in those who profit by their advice, and labor seriously in their own improvement: these are their preferred ones, and they help them; but they trouble themselves little about those with whom they lose their time in vain words."

"This is not favoritism. It is justice. Good spirits care about those who benefit from their advice and work seriously to improve themselves. These are the people they prefer and help. But they pay little attention to those with whom they waste their time on empty words."

21. "Why does God permit spirits to commit sacrilege, by falsely taking venerated names?"

21. "Why does God allow spirits to commit sacrilege by falsely using revered names?"

"You should also ask why God permits men to lie and blaspheme. Spirits, as well as men, have their free will, in good as in bad; but to neither will the justice of God be wanting."

"You should also ask why God allows people to lie and blaspheme. Spirits, like people, have free will to do good or evil. But neither will escape God's justice."

22. "Is there any formula that will drive away deceiving spirits?"

22. "Is there a formula that can drive away deceptive spirits?"

"Formula is matter; good thought toward God is of more value."

"Formulas are material. A good thought directed toward God is worth more."

23. "Some spirits have said they have inimitable graphic signs, a kind of emblems, by which they may be recognized and their identity established. Is that true?"

23. "Some spirits have said they have unique graphic signs, like emblems, that cannot be copied. These signs can be used to recognize them and establish their identity. Is that true?"

"The superior spirits have no other signs, by which they may be recognized, than the superiority of their ideas and of their language. Any spirit can imitate a material sign. As to the inferior spirits, they betray themselves in so many ways, that one must be blind to be deceived."

"Superior spirits can be recognized only by the superiority of their ideas and language. Any spirit can imitate a physical sign. Inferior spirits reveal themselves in so many ways that one must be blind to be deceived."

24. "Cannot deceiving spirits counterfeit thought, also?"

24. "Can deceiving spirits also fake thoughts?"

"They counterfeit thought, as theatrical decorators counterfeit nature."

"They imitate thought, just as theater set designers imitate nature."

25. "It appears, then, that it is always easy to detect fraud by an attentive study."

25. "So it seems that careful study always makes fraud easy to detect."

"Never doubt it; spirits deceive only those who allow themselves to be deceived. But it is necessary to have the eyes of diamond merchants to distinguish the true stone from the false; he who knows not how to distinguish one from the other goes to the lapidary."

"Never doubt it. Spirits deceive only those who allow themselves to be deceived. But it takes a diamond merchant's eye to tell a real stone from a fake. Someone who cannot tell the difference goes to a gem cutter."

26. "There are persons who allow themselves to be seduced by emphatic language, who think more of words than of ideas, who take false and common ideas for sublime: how can these persons, who are not even capable of judging the works of men, judge those of spirits?"

26. "Some people are taken in by grand language. They value words more than ideas and mistake false and ordinary ideas for profound ones. How can they judge the works of spirits when they cannot even judge the works of people?"

"When these persons have sufficient modesty to know their own inefficiency, they will not trust to themselves; when, through pride, they think themselves capable, when they are not, they must bear the penalty of their silly vanity. The deceiving spirits know whom they address: there are simple, uninstructed persons more difficult to deceive than others who have wit and learning. By flattering his passions they make a man do as they please."

“When people are modest enough to recognize their own inadequacy, they will not trust themselves. When pride makes them think they are capable when they are not, they must pay for their foolish vanity. Deceiving spirits know whom they are dealing with. Some simple, uneducated people are harder to deceive than others who are clever and learned. By flattering a man’s passions, the spirits make him do as they please.”

27. "In writing, do not bad spirits often betray themselves by involuntary material signs?"

27. "When writing, don't bad spirits often reveal themselves through physical signs they make unintentionally?"

"The skillful do not; maladroits go astray. Any useless or puerile sign is a certain indication of inferiority; elevated spirits do no useless thing."

"The skillful do not. The clumsy go astray. Any useless or childish sign is a sure sign of inferiority. Higher spirits do nothing useless."

28. "Many mediums recognize good and bad spirits by the agreeable or painful impression they experience at their approach. We ask if any disagreeable impression, convulsive agitation, any uneasiness, in short, are always indications of the evil nature of the spirits who manifest themselves?"

28. "Many mediums recognize good and bad spirits by the pleasant or painful feeling they experience when the spirits approach. We ask whether unpleasant feelings, convulsive agitation, or any uneasiness always indicate that the spirits who manifest themselves are evil?"

"The medium experiences the sensations of the state in which the spirit is who comes to him. When the spirit is happy, he is tranquil, easy, sedate; when he is unhappy, he is agitated, feverish, and this agitation naturally passes into the nervous system of the medium. It is the same with men on the earth; he who is good is calm and tranquil, he who is wicked is constantly agitated."

"The medium experiences the sensations of the spirit who comes to him. When the spirit is happy, he is calm and at ease. When he is unhappy, he is agitated and feverish. This agitation naturally passes into the medium's nervous system. It is the same with people on earth. A good person is calm and peaceful, while a wicked person is constantly agitated."

Remark. There are mediums of greater or less nervous impressibility, so that the agitation cannot be regarded as a general rule; as in all other things, we must, in this, take into account the circumstances. The painful and disagreeable character of the impression is an effect of contrast; for if the spirit of the medium sympathizes with the bad spirit who manifests himself, he will be little or not at all affected by it. The rapidity of the writing, which pertains to the extreme flexibility of some mediums, must not be confounded with the convulsive agitation that the slowest mediums may experience from contact with imperfect spirits.

Remark. Mediums vary in how sensitive their nerves are, so agitation cannot be considered a general rule. As with everything else, we must take the circumstances into account. The impression is painful and unpleasant because of the contrast between the spirits. If the medium's spirit sympathizes with the bad spirit that manifests itself, the medium will be little affected, if at all. Some mediums write quickly because they are extremely flexible. This rapid writing must not be confused with the convulsive agitation that even the slowest mediums may experience when in contact with imperfect spirits.