The individualities of the present controls are even more marked, and not less consistent. None of those who, up to the present time, have communicated through Mrs Piper have in the least resembled Imperator and his assistants. The principal traits of Imperator's character are a profound and sincere religious sentiment, much gravity and seriousness, great benevolence, an infinite pity for man incarnate on account of the miseries of this life of darkness and chaos; and with this, an imperious temper, so that he does well to call himself Imperator; he commands, and will be obeyed, but he wills only the right. The other spirits who gravitate around him--Rector, Doctor, Prudens, and George Pelham--pay him profound respect. This character of Imperator is quite the same as we find in the works of Stainton Moses. Those who decline to accept the spiritualist hypothesis on any terms may say that Mrs Piper has drawn the character from this source. She must at least know the book we have mentioned--_Spirit Teachings_. When the effort to communicate with Stainton Moses was made, and nothing was obtained but incoherence and falsehood, Dr Hodgson, wishing to discover what influence the normal Mrs Piper's knowledge of Stainton Moses's works might have upon the secondary personality calling itself Stainton Moses (if we are dealing with secondary personalities), took her a copy of _Spirit Teachings_. She read it, or it is to be concluded she did so, but there was no result, and no effect upon the communicator who called himself Stainton Moses. Nevertheless, I repeat, it may be asserted with some probability that Mrs Piper took the character of Imperator from this source. But then, from whence did she take the other characters? Imperator and his friends speak in a distinctive biblical style. Generally, at the beginning of the sittings, Imperator either utters a prayer himself or dictates one to Rector, who reproduces it. Here is a specimen. "Holy Father, we are with Thee in all Thy ways, and to Thee we come in all things. We ask Thee to give us Thy tender love and care. Bestow Thy blessings upon this Thy fellow-creature. Help him to be all that Thou dost ask him. Teach him to walk in the path of righteousness and truth. He needs Thy loving care. Teach him in all things to do Thy holy will ... and we leave all else in Thy hands. Without Thy care we are indeed bereft. Watch over and guide his footsteps and lead him into truth and light. Father, we beseech Thee so to open the blinded eyes of mortals that they may know more of Thee and Thy tender love and care." Among the phrases which ring familiarly to English ears we notice one peculiarity, and one that constantly recurs. Imperator calls God "Father," and yet, when he commends man to God, he calls him God's fellow-creature, His neighbour, and not His creature. Evidently Imperator's idea of God differs from ours; it would seem that he thinks us an emanation from the Divine, eternal as the Divine itself.