Translator's Preface

In presenting to her countrymen a work which has long since obtained a wide acceptance on the Continent, the translator has thought that a brief notice of its author, and of the circumstances under which it was produced, might not be without interest for English readers.

This work has long been widely accepted on the Continent. In presenting it to her fellow countrymen, the translator thought English readers might be interested in a brief account of its author and the circumstances in which the work was produced.

Leon-Denizarth-Hippolyte Rivail, better known by his nom de plume of Allan Kardec, was born at Lyons, on the 4th of October 1804, of an old family of Bourg-en-Bresse, that had been for many generations honourably distinguished in the magistracy and at the bar. His father, like his grandfather, was a barrister of good standing and high character; his mother, remarkably beautiful, accomplished, elegant, and amiable, was the object, on his part, of a profound and worshipping affection, maintained unchanged throughout the whole of his life.

Leon-Denizarth-Hippolyte Rivail was better known by his pen name of Allan Kardec. He was born in Lyons on October 4, 1804. He came from an old family of Bourg-en-Bresse, distinguished for many generations in the judiciary and the legal profession. Like his grandfather, his father was a well-regarded barrister of high character. His mother was remarkably beautiful, accomplished, elegant, and kind. He felt a deep, worshipful affection for her that remained unchanged throughout his life.

Educated at the Institution of Pestalozzi, at Yverdun (Canton de Vaud), he acquired at an early age the habit of investigation and the freedom of thought of which his later life was destined to furnish so striking an example. Endowed by nature with a passion for teaching, he devoted himself, from the age of fourteen, to aiding the studies of those of his schoolfellows who were less advanced than himself; while such was his fondness for botany, that he often spent an entire day among the mountains, walking twenty or thirty miles, with a wallet on his back, in search of specimens for his herbarium. Born in a Catholic country, but educated in a Protestant one, he began, while yet a mere boy, to meditate on the means of bringing about a unity of belief among the various Christian sects—a project of religious reform at which he laboured in silence for many years, but necessarily without success, the elements of the desired solution not being at that time in his possession.

He was educated at Pestalozzi's institution in Yverdun (Canton de Vaud). There, he developed the habit of inquiry and freedom of thought that his later life would demonstrate so strikingly. He had a natural passion for teaching. From the age of fourteen, he helped schoolmates who were less advanced than he was. He also loved botany. He often spent a whole day in the mountains, walking twenty or thirty miles with a bag on his back. He was searching for specimens for his herbarium. He was born in a Catholic country but educated in a Protestant one. While still a boy, he began to consider how to bring the different Christian sects together under one shared belief. He worked quietly on this plan for religious reform for many years. But he could not succeed, because he did not yet have the elements needed to find a solution.

Having finished his studies at Yverdun, he returned to Lyons in 1824, with the intention of devoting himself to the law; but various acts of religious intolerance to which he unexpectedly found himself subjected led him to renounce the idea of fitting himself for the bar, and to take up his abode in Paris, where he occupied himself for some time in translating Telemachus and other standard French books for youth into German. Having at length determined upon his career, he purchased, in 1828, a large and flourishing educational establishment for boys, and devoted himself to the work of teaching, for which, by his tastes and acquirements, he was peculiarly fitted. In 1830 he hired, at his own expense, a large hall in the Rue de Sevres, and opened therein courses of gratuitous lectures on Chemistry, Physics, Comparative Anatomy, and Astronomy. These lectures, continued by him through a period of ten years, were highly successful, being attended by an auditory of over five hundred persons of every rank of society, many of whom have since attained to eminence in the scientific world.

After finishing his studies at Yverdun, he returned to Lyons in 1824, intending to study law. But he unexpectedly encountered several acts of religious intolerance. As a result, he gave up his plans to become a lawyer and moved to Paris. There, he spent some time translating Telemachus and other well-known French books for young people into German. Once he had chosen a career, he bought a large, thriving school for boys in 1828. He devoted himself to teaching, for which his interests and knowledge made him especially well suited. In 1830, he rented a large hall in the Rue de Sevres at his own expense. There, he offered free courses of lectures on Chemistry, Physics, Comparative Anatomy, and Astronomy. He continued these highly successful lectures for ten years. They drew audiences of over five hundred people from every level of society. Many of them later became distinguished in the scientific world.

Always desirous to render instruction attractive as well as profitable, he invented an ingenious method of computation, and constructed a mnemotechnic table of French history, for assisting students to remember the remarkable events and discoveries of each reign.

He always wanted to make learning both enjoyable and useful. He devised an ingenious method of calculation and created a French history memory chart. The chart helped students remember the notable events and discoveries of each reign.

Of the numerous educational works published by him may be mentioned, A Plan for the Improvement of Public Instruction, submitted by him in 1828 to the French Legislative Chamber, by which body it was highly extolled, though not acted upon; A Course of Practical and Theoretic Arithmetic, on the Pestalozzian System, for the use of Teachers and Mothers (1829); A Classical Grammar of the French Tongue (1831); A Manual for the use of Candidates for Examination in the Public Schools; with Explanatory Solutions of various Problems of Arithmetic and Geometry (1848); Normal Dictations for the Examinations of the Hotel de Ville and the Sorbonne, with Special Dictations on Orthographic Difficulties (1849). These works, highly esteemed at the time of their publication, are still in use in many French schools; and their author was bringing out new editions of some of them at the time of his death.

Among his many educational works was Plan for the Improvement of Public Instruction. He submitted it to the French Legislative Chamber in 1828. The chamber praised the plan highly but did not act on it. His other works included Course of Practical and Theoretic Arithmetic, on the Pestalozzian System, for the use of Teachers and Mothers (1829), Classical Grammar of the French Tongue (1831), and Manual for the use of Candidates for Examination in the Public Schools, with Explanatory Solutions of various Problems of Arithmetic and Geometry (1848). He also published Normal Dictations for the Examinations of the Hotel de Ville and the Sorbonne, with Special Dictations on Orthographic Difficulties (1849). These works were highly regarded when published and are still used in many French schools. At the time of his death, he was preparing new editions of some of them.

He was a member of several learned societies; among others, of the Royal Society of Arras, which, in 1831, awarded to him the Prize of Honour for a remarkable essay on the question, "What is the System of Study most in Harmony with the Needs of the Epoch?" He was for several years Secretary to the Phrenological Society of Paris, and took an active part in the labours of the Society of Magnetism, giving much time to the practical investigation of somnambulism, trance, clairvoyance, and the various other phenomena connected with the mesmeric action. This brief outline of his labours will suffice to show his mental activity, the variety of his knowledge, the eminently practical turn of his mind, and his constant endeavour to be useful to his fellow-men.

He belonged to several learned societies, including the Royal Society of Arras. In 1831, the society awarded him the Prize of Honour for a remarkable essay. The essay addressed the question, "What System of Study Best Meets the Needs of the Age?" He served for several years as Secretary of the Phrenological Society of Paris. He also took an active part in the work of the Society of Magnetism. He devoted much time to practical research into somnambulism, trance, clairvoyance, and other phenomena connected with mesmerism. This brief account of his work shows his active mind, his wide-ranging knowledge, and his highly practical outlook. It also shows his constant effort to be useful to others.

When, about 1850, the phenomenon of "table-turning" was exciting the attention of Europe and ushering in the other phenomena since known as "spiritist," he quickly divined the real nature of those phenomena, as evidence of the existence of an order of relationships hitherto suspected rather than known—viz., those which unite the visible and invisible worlds. Foreseeing the vast importance, to science and to religion, of such an extension of the field of human observation, he entered at once upon a careful investigation of the new phenomena. A friend of his had two daughters who had become what are now called "mediums." They were gay, lively, amiable girls, fond of society, dancing, and amusement, and habitually received, when "sitting" by themselves or with their young companions, "communications" in harmony with their worldly and somewhat frivolous disposition. But, to the surprise of all concerned, it was found that, whenever he was present, the messages transmitted through these young ladies were of a very grave and serious character; and on his inquiring of the invisible intelligences as to the cause of this change, he was told that "spirits of a much higher order than those who habitually communicated through the two young mediums came expressly for him, and would continue to do so, in order to enable him to fulfil an important religious mission."

Around 1850, the phenomenon of "table-turning" was attracting attention across Europe. It was introducing the other phenomena later known as "spiritist." He quickly recognized their true nature. They were evidence of relationships between the visible and invisible worlds, which had previously been suspected rather than known. He foresaw how important this expansion of human observation would be for science and religion. So he immediately began a careful investigation of the new phenomena. A friend of his had two daughters who had become what are now called "mediums." They were cheerful, lively, pleasant girls who enjoyed socializing, dancing, and amusement. When "sitting" alone or with their young friends, they usually received "communications" that suited their worldly and somewhat frivolous nature. But, to everyone's surprise, the messages transmitted through the young women were very serious whenever he was present. He asked the invisible intelligences why this change occurred. He was told that "spirits of a much higher order than those who usually communicated through the two young mediums came specifically for him. They would continue to do so, to help him fulfill an important religious mission."

Much astonished at so unlooked-for an announcement, he at once proceeded to test its truthfulness by drawing up a series of progressive questions in relation to the various problems of human life and the universe in which we find ourselves, and submitted them to his unseen interlocutors, receiving their answers to the same through the instrumentality of the two young mediums, who willingly consented to devote a couple of evenings every week to this purpose, and who thus obtained, through table-rapping and planchette-writing, the replies which have become the basis of the spiritist theory, and which they were as little capable of appreciating as of inventing.

Greatly surprised by this unexpected announcement, he immediately set out to test whether it was true. He drew up a series of questions, each building on the last, about human life and the universe around us. He put them to his unseen interlocutors and received their answers through the two young mediums. They willingly agreed to devote a couple of evenings each week to this purpose. Through table-rapping and planchette-writing, they obtained the answers that became the basis of spiritist theory. They were no more capable of understanding those answers than of inventing them.

When these conversations had been going on for nearly two years, he one day remarked to his wife, in reference to the unfolding of these views, which she had followed with intelligent sympathy: "It is a most curious thing! My conversations with the invisible intelligences have completely revolutionised my ideas and convictions. The instructions thus transmitted constitute an entirely new theory of human life, duty, and destiny, that appears to me to be perfectly rational and coherent, admirably lucid and consoling, and intensely interesting. I have a great mind to publish these conversations in a book; for it seems to me that what interests me so deeply might very likely prove interesting to others." His wife warmly approving the idea, he next submitted it to his unseen interlocutors, who replied, in the usual way, that it was they who had suggested it to his mind, that their communications had been made to him, not for himself alone, but for the express purpose of being given to the world as he proposed to do, and that the time had now come for putting this plan into execution. "To the book in which you will embody our instructions," continued the communicating intelligences, "you will give, as being our work rather than yours, the title of Le Livre des Esprits (The Spirits' Book); and you will publish it, not under your own name, but under the pseudonym of Allan Kardec.¹ Keep your own name of Rivail for your own books already published; but take and keep the name we have now given you for the book you are about to publish by our order, and, in general, for all the work that you will have to do in the fulfilment of the mission which, as we have already told you, has been confided to you by Providence, and which will gradually open before you as you proceed in it under our guidance."

After these conversations had continued for nearly two years, he spoke to his wife one day about the developing ideas. She had followed them with intelligent sympathy. "It's a very curious thing! My conversations with the invisible intelligences have completely changed my ideas and convictions. Their instructions form an entirely new theory of human life, duty, and destiny. It seems to me perfectly rational and consistent, wonderfully clear and comforting, and intensely interesting. I'm strongly inclined to publish these conversations in a book. What interests me so deeply might very likely interest others too." His wife warmly approved of the idea, so he put it to his unseen conversational partners. They replied in the usual way that they had put the idea in his mind. They had given him their messages not for himself alone, but expressly to share with the world, as he proposed. The time had now come to put the plan into action. "You will give the book containing our instructions the title Le Livre des Esprits (The Spirits' Book)," the communicating intelligences continued. "For it is our work rather than yours. You will publish it not under your own name, but under the pseudonym of Allan Kardec.¹ Keep your own name, Rivail, for the books you have already published. But use the name we have now given you for the book you are about to publish at our direction. Use it, too, for all the work you will generally have to do to fulfill your mission. As we have already told you, Providence has entrusted this mission to you. It will gradually unfold before you as you carry it out under our guidance."

The book thus produced and published sold with great rapidity, making converts not in France only, but all over the Continent, and rendering the name of Allan Kardec "a household word" with the readers who knew him only in connection with it; so that he was thenceforth called only by that name, excepting by his old personal friends, with whom both he and his wife always retained their family name. Soon after its publication, he founded The Parisian Society of Psychologic Studies, of which he was President until his death, and which met every Friday evening at his house, for the purpose of obtaining from spirits, through writing mediums, instructions in elucidation of truth and duty. He also founded and edited until he died a monthly magazine, entitled La Revue Spirite, Journal of Psychologic Studies, devoted to the advocacy of the views set forth in The Spirits' Book.

The book, once produced and published, sold very quickly. It gained converts not only in France but throughout the Continent. It also made Allan Kardec "a household word" among readers who knew him only through the book. From then on, everyone called him by that name except his old personal friends. With them, he and his wife always kept their family name. Soon after the book appeared, he founded The Parisian Society of Psychologic Studies, and remained its President until his death. The society met at his house every Friday evening. Its purpose was to receive instructions from spirits through writing mediums, to clarify truth and duty. He also founded a monthly magazine, La Revue Spirite, Journal of Psychologic Studies, and edited it until his death. It was devoted to promoting the views set forth in The Spirit's Book.

Similar associations were speedily formed all over the world. Many of these published periodicals of more or less importance in support of the new doctrine; and all of them transmitted to the Parisian Society the most remarkable of the spirit-communications received by them. An enormous mass of spirit-teaching, unique both in quantity and in the variety of the sources from which it was obtained, thus found its way into the hands of Allan Kardec, by whom it was studied, collated, co-ordinated, with unwearied zeal and devotion, during a period of fifteen years. From the materials thus furnished to him from every quarter of the globe he enlarged and completed The Spirits' Book, under the direction of the spirits by whom it was originally dictated; the "Revised Edition" of which work, brought out by him in 1857 (vide "Preface to the Revised Edition," p. 23) has become the recognised text-book of the school of Spiritualist Philosophy so intimately associated with his name. From the same materials he subsequently compiled four other works, viz., The Mediums' Book (a practical treatise on Medianimity and Evocations), 1861; The Gospel as Explained by Spirits (an exposition of morality from the spiritist point of view), 1864; Heaven and Hell (a vindication of the justice of the divine government of the human race), 1865; and Genesis (showing the concordance of the spiritist theory with the discoveries of modern science and with the general tenor of the Mosaic record as explained by spirits), 1867. He also published two short treatises, entitled What is Spiritism? and Spiritism Reduced to its Simplest Expression.

Similar associations soon formed all over the world. Many published periodicals of varying importance to support the new doctrine. All sent the Parisian Society the most remarkable spirit communications they received. In this way, an enormous collection of spirit teachings reached Allan Kardec. It was unique both in its size and in the variety of its sources. For fifteen years, Kardec studied, compared, and organized the material with tireless zeal and devotion. Using material sent to him from all over the world, Kardec expanded and completed The Spirits' Book. He did this under the direction of the spirits who had originally dictated it. He published the "Revised Edition" in 1857 (see "Preface to the Revised Edition," p. 23). It has become the recognized textbook of the school of Spiritualist Philosophy so closely associated with his name. From the same material, he later compiled four other works. These were The Mediums' Book (a practical guide to mediumship and evocations), 1861, and The Gospel as Explained by Spirits (an explanation of morality from the spiritist point of view), 1864. They also included Heaven and Hell (a defense of the justice of divine rule over humanity), 1865, and Genesis, 1867. Genesis showed how spiritist theory agreed with modern scientific discoveries and the general sense of the Mosaic account, as explained by spirits. He also published two short treatises, titled What is Spiritism? and Spiritism Reduced to its Simplest Expression.

It is to be remarked, in connection with the works just enumerated, that Allan Kardec was not a "medium," and was consequently obliged to avail himself of the medianimity of others in obtaining the spirit-communications from which they were evolved. The theory of life and duty, so immediately connected with his name and labours that it is often erroneously supposed to have been the product of his single mind or of the spirits in immediate connection with him, is therefore far less the expression of a personal or individual opinion than are any other of the spiritualistic theories hitherto propounded; for the basis of religious philosophy laid down in his works was not, in any way, the production of his own intelligence, but was as new to him as to any of his readers, having been progressively educed by him from the concurrent statements of a legion of spirits, through many thousands of mediums, unknown to each other, belonging to different countries, and to every variety of social position.

It is worth noting that Allan Kardec was not a "medium." To obtain the spirit communications from which the works just listed were developed, he therefore had to rely on other mediums. The theory of life and duty is closely associated with his name and work. For that reason, it is often wrongly thought to be the product of his mind alone or of the spirits directly connected with him. Yet it expresses a personal or individual opinion far less than any other spiritualist theory proposed up to that time. The foundation of religious philosophy set out in his works was not a product of his own intelligence in any way. It was as new to him as it was to any of his readers. He gradually drew it from the consistent statements of a vast number of spirits. These statements came through many thousands of mediums who did not know one another. The mediums came from different countries and every kind of social position.

In person, Allan Kardec was somewhat under middle height. Strongly built, with a large, round, massive head, well-marked features, and clear grey eyes, he looked more like a German than a Frenchman. Energetic and persevering, but of a temperament that was calm, cautious, and unimaginative almost to coldness, incredulous by nature and by education, a close, logical reasoner, and eminently practical in thought and deed, he was equally free from mysticism and from enthusiasm. Devoid of ambition, indifferent to luxury and display, the modest income he had acquired from teaching and from the sale of his educational works sufficed for the simple style of living he had adopted, and allowed him to devote the whole of the profits arising from the sale of his spiritist books and from the Revue Spirite to the propagation of the movement initiated by him. His excellent wife relieved him of all domestic and worldly cares, and thus enabled him to consecrate himself entirely to the work to which he believed himself to have been called, and which he prosecuted with unswerving devotion, to the exclusion of all extraneous occupations, interests, and companionships, from the time when he first entered upon it until he died. He made no visits beyond a small circle of intimate friends, and very rarely absented himself from Paris, passing his winters in the heart of the town, in the rooms where he published his Revue, and his summers at the Villa Segur, a little semi-rural retreat which he had built and planted, as the home of his old age and that of his wife, in the suburban region behind the Champ de Mars, now crossed in every direction by broad avenues and being rapidly built over, but which at that time was a sort of waste land that might still pass for "the country."

Allan Kardec was somewhat below average height and strongly built. He had a large, round, massive head, distinct features, and clear gray eyes. He looked more German than French. He was energetic and persistent, but calm, cautious, and almost coldly unimaginative. Skeptical by nature and education, he was a careful, logical thinker and highly practical in thought and action. He was equally free of mysticism and enthusiasm. He had no ambition and cared nothing for luxury or display. His modest income from teaching and selling his educational works was enough for his simple way of life. This allowed him to devote all profits from his spiritist books and the Revue Spirite to spreading the movement he had begun. His excellent wife freed him from all domestic and worldly cares. She thus allowed him to devote himself entirely to the work he believed he had been called to do. From the time he began until his death, he pursued it with unwavering devotion, excluding all unrelated occupations, interests, and companionships. He visited no one outside a small circle of close friends and very rarely left Paris. He spent his winters in the heart of the city, in the rooms where he published his Revue. He spent his summers at the Villa Segur, a small, partly rural retreat he had built and planted. He intended it as a home for himself and his wife in their old age. It was in the suburban area behind the Champ de Mars. Broad avenues now cross that area in every direction, and buildings are rapidly going up. At the time, however, it was a kind of waste land that could still pass for "the country."

Grave, slow of speech, unassuming in manner, yet not without a certain quiet dignity resulting from the earnestness and single-mindedness which were the distinguishing traits of his character, neither courting nor avoiding discussion, but never volunteering any remark upon the subject to which he had devoted his life, he received with affability the innumerable visitors from every part of the world who came to converse with him in regard to the views of which he was the recognised exponent, answering questions and objections, explaining difficulties, and giving information to all serious inquirers, with whom he talked with freedom and animation, his face occasionally lighting up with a genial and pleasant smile, though such was his habitual sobriety of demeanour that he was never known to laugh.

He was serious, slow to speak, and modest in manner. Yet his earnestness and single-mindedness gave him a quiet dignity. These were the defining traits of his character. He neither sought nor avoided discussion, but never brought up the subject to which he had devoted his life. Countless visitors from all over the world came to discuss the views he was known to represent. He welcomed them warmly, answering questions and objections, explaining difficulties, and giving information to all serious inquirers. He spoke freely and animatedly with them, and his face occasionally lit up with a warm, pleasant smile. Yet he was usually so serious in manner that he was never known to laugh.

Among the thousands by whom he was thus visited were many of high rank in the social, literary, artistic, and scientific worlds. The Emperor Napoleon III., the fact of whose interest in spiritist-phenomena was no mystery, sent for him several times, and held long conversations with him at the Tuileries upon the doctrines of The Spirits' Book.

Among the thousands who visited him were many prominent figures in society, literature, art, and science. Emperor Napoleon III's interest in spiritist phenomena was no secret. He summoned him several times and held long conversations with him at the Tuileries about the doctrines of The Spirits' Book.

Having suffered for many years from heart-disease, Allan Kardec drew up, in 1869, the plan of a new spiritist organisation, that should carry on the work of propagandism after his death. In order to assure its existence, by giving to it a legal and commercial status, he determined to make it a regularly constituted joint-stock limited liability publishing and bookselling company, to be constituted for a period of ninety-nine years, with power to buy and sell, to issue stock, to receive donations and bequests, &c. To this society, which was to be called "The Joint Stock Company for the Continuation of the Works of Allan Kardec" he intended to bequeath the copyright of his spiritist writings and of the Revue Spirite.

After suffering from heart disease for many years, Allan Kardec drew up a plan in 1869 for a new spiritist organization. It would continue spreading spiritism after his death. To ensure its existence, he decided to give it legal and commercial status. He planned to establish it as a joint-stock limited liability publishing and bookselling company for ninety-nine years. It would have the power to buy and sell, issue stock, receive donations and bequests, and so on. The organization was to be called "The Joint Stock Company for the Continuation of the Works of Allan Kardec". He intended to leave it the copyright to his spiritist writings and the Revue Spirite.

But Allan Kardec was not destined to witness the realisation of the project in which he took so deep an interest, and which has since been carried out with entire exactitude by his widow.

But Allan Kardec did not live to see the project he cared so deeply about completed. His widow later carried it out with complete precision.

On the 31st of March 1869, having just finished drawing up the constitution and rules of the society that was to take the place from which he foresaw that he would soon be removed, he was seated in his usual chair at his study-table, in his rooms in the Rue Sainte Anne, in the act of tying up a bundle of papers, when his busy life was suddenly brought to an end by the rupture of the aneurism from which he had so long suffered. His passage from the earth to the spirit-world, with which he had so closely identified himself, was instantaneous, painless, without a sigh or a tremor; a most peaceful falling asleep and reawaking—fit ending of such a life.

On March 31, 1869, he had just finished writing the constitution and rules of the society. It was to take the place of the one he foresaw he would soon leave. He was sitting in his usual chair at his study table in his rooms on Rue Sainte Anne. As he tied up a bundle of papers, the aneurysm he had suffered from for so long ruptured. His busy life suddenly came to an end. His passage from earth to the spirit-world, with which he had identified himself so closely, was instant and painless. There was no sigh or tremor. It was a most peaceful falling asleep and awakening, a fitting end to such a life.

His remains were interred in the cemetery of Montmartre, in presence of a great concourse of friends, many hundreds of whom assemble there every year, on the anniversary of his decease, when a few commemorative words are spoken, and fresh flowers and wreaths, as is usual in Continental graveyards, are laid upon his tomb.

He was buried in the Montmartre cemetery in the presence of a large gathering of friends. Every year, hundreds of them gather there on the anniversary of his death. They say a few words in his memory and lay fresh flowers and wreaths on his tomb, as is customary in Continental cemeteries.

It is impossible to ascertain with any exactness the number of those who have adopted the views set forth by Allan Kardec; estimated by themselves at many millions, they are incontestably very numerous. The periodicals devoted to the advocacy of these views in various countries already number over forty, and new ones are constantly appearing. The death of Allan Kardec has not slackened the acceptance of the views set forth by him, and which are believed by those who hold them to be the basis, but the basis only, of the new development of religious truth predicted by Christ; the beginning of the promised revelation of "many things" that have been "kept hidden since the foundation of the world," and for the knowledge of which the human race was "not ready" at the time of that prediction.

It is impossible to determine exactly how many people have adopted the views set out by Allan Kardec. His followers estimate their own number at many millions, and they are unquestionably very numerous. More than forty periodicals in various countries already promote these views, and new ones are constantly appearing. Allan Kardec’s death has not slowed the acceptance of his views. His followers believe these views are the foundation, but only the foundation, of the new development of religious truth predicted by Christ. They believe the views are the beginning of the promised revelation of "many things" that have been "kept hidden since the foundation of the world." At the time of that prediction, the human race was "not ready" to know them.

In executing, with scrupulous fidelity, the task confided to her by Allan Kardec, the translator has followed, in all quotations from the New Testament, the version by Le Maistre de Sacy, the one always used by Allan Kardec.

The translator has carried out the task entrusted to her by Allan Kardec with scrupulous fidelity. For all quotations from the New Testament, she has used the version by Le Maistre de Sacy. This was the version Allan Kardec always used.

ANNA BLACKWELL.

ANNA BLACKWELL.

Paris, 1875.

Paris, 1875.