Of greater importance than either the physical or mental deterioration of the one who habitually exercises subjective power in the production of phenomena, is the moral aspect of the question. One may escape serious physical consequences of mediumship, or he may succeed in maintaining a sufficient outward semblance of mental equilibrium to keep out of the insane asylum; but no well-informed spiritist of the better class will attempt to deny or weaken the force of the statement that a mephitic moral atmosphere surrounds the average spiritistic medium. I do not assert by any means that all mediums are immoral. On the contrary, there are many noble men and pure women who habitually exercise mediumistic power. Otherwise, the tendency to looseness of morals which characterizes so many of them would be difficult to account for on other than physiological grounds. Books have been written to account for this tendency, on the hypothesis that immorality is a consequence of the nervous derangement which follows the practice of mediumship. This hypothesis necessarily presupposes the invariable connection of immorality with a nervous disorder, and the latter with mediumship. The common experience of mankind may be invoked to prove that there is no invariable connection of the kind existing. Another cause must therefore be sought for the too-frequent association of immorality with mediumship. Those who have followed me in my brief analysis of the causes which conspire to bring about the mental deterioration of the spiritistic medium will anticipate me in what I have to say concerning the causes of the moral degradation of the same class. The medium, if he is sincere in his professions of belief in the alleged communication of spirits of the dead through him, believes himself to be under the care and control of a higher and purer mentality than his own. He believes in its lofty assumptions of mental and moral superiority, and he becomes accustomed to ask its advice in all things pertaining to his personal well-being. He frequently finds its advice to be of the best, and he gradually accustoms himself to submit to its guidance in all things. He assumes and believes that in the clearer light of the world of spirits many of the artificialities of mundane civilization are held in pitying contempt, and he frequently comes to believe that many of the restraints of human society are purely artificial, and have no foundation in true morality or religion. He generally regards himself as a reformer, having broken away from the orthodox creed, and becomes the advocate of a new religion. Like most radical reformers who find the world all wrong in one respect, he immediately assumes that it is wrong in everything; and nothing will satisfy his ambition short of destroying the whole fabric of civilized society, and instituting a new order of things more suited to his ideas of human progress and felicity. It all too frequently happens that one of the