Some idea of the theme of these revelations can be gathered if I may say that one of the communicators, called Sidi Aissa Ben S’dub, prefaces his words by the cryptic statement: “Know then, O mortals, that here are neither camels nor horses--nor virtuous women,--for us virtue, as ye know it, exists not. And, as I have related, there being neither camels nor horses nor virtuous women, what think ye then occupies the time of us who were strong men?” Oriental imagery is rich in terms concerning sex, and the revelation as taken down in Arabic is a document of some literary value. Its translation into precise French leaves us under no misapprehension as to the actual technique of sex gratification on the next plane. Their methods appear to be our methods, but it is of course impossible to arrive at any conception of relative degrees of pleasure. It is also curious to note that in the Arab revelations given there was no reference at all to any ensuing spirit birth, but one interpretation of and obscure text might lead one to suppose that the offspring of these unions were “djinni,” i.e. non-mortal and soulless spirits. Cases of intercourse between djinns and mortals are the basis of many Moslem tales and legends in which the sex interest is paramount. But it must be borne in mind that the Mohammedan idea of the invisible world is so different from that prescribed either by Eastern or Western thought that it is almost impossible to co-ordinate it with any of our accepted theories. On the other hand, no Spiritualist revelation or theory is of value unless it fits all lands and all creeds. Thus, when the number of spirit visitants of African, Red Indian, or other origin, is taken into account, it is manifest that no _abstract theory of morality which is not in accordance with the known physical facts concerning the spirit world, is likely to be practised there_. As time goes on, it will become increasingly impossible for the practising Spiritualist to ignore the enormous fact of sex. At present various beliefs are held. These range from the pure sexlessness theory, which is manifestly untenable to variations like a “perfectly pure and spiritual sex relationship in no way physical,” or some such platitude. This kind of expression is pure mental flatulence, for it is clear that in the spirit world there is nothing _physical_ as we know it, and that everything there is _psychical_--again as we know it. The conception of the spirit world that is most widely held does away with all idea of penal restrictions. Hell, purgatory, and the theological varieties of damnation are contrary to the whole conception. Once again we are dependent on spirit teaching for our visualization of life in the hereafter, and having established the existence of sex, which would not exist unless it implied the permanence of sexual attraction and sex gratification, we not unreasonably desire to know what, if any, are the sex limits in the next life.