In America, Spiritualism is more prosperous than in England. In the “Plain Guide to Spiritualism” Mr. Clarke tells us there are in that country 500 public mediums who receive visitors; more than 50,000 private ones; 500 books and pamphlets on the subject have been published, and many of them immensely circulated; there are 500 public speakers and lecturers on it, and more than 1000 occasional ones. There are nearly 2000 places for public circles, conferences, or lectures, and in many places flourishing public schools. The decided believers are 2,000,000, the nominal ones nearly 5,000,000; on the globe itself it is calculated there are 20,000,000 supposed to recognise the fact of spiritual intercourse. In Paris and the different parts of France the manifestations have been almost of every kind, and of the most decisive and distinguished character. “Great numbers of persons have been cured by therapeutic mediums,” writes William Howitt, “of diseases and injuries incurable by all ordinary means. Some of these persons are well known to me, and are every day bearing their testimony in aristocratic society.” Writing thus, Mr. Howitt defines Spiritualism “as the great theologic and philosophic reformer of the age; the great requickener of religious life; the great consoler and establisher of hearts; the great herald to the wanderers of earth starved upon the husks of mere college dogmas.” “I believe,” says Mr. C. Hall, “that as it now exists, Spiritualism has mainly but one purpose—to confute and destroy Materialism, by supplying sure, and certain, and _palpable_ evidence that to every human being God gives a soul, which He ordains shall not perish when the body dies.” This, as good old Isaak Walton says, in narrating Dr. Donne’s Vision, “this is a relation that will beget some wonder; and it well may, for most of our world are at present possessed with an opinion that miracles and visions are ceased.”