THE "SEER OF THE AGES."

Southland Times, Issue 1662, 15 November 1872, Page 3

THE "SEER OF THE AGES."

(From the Melbourne Telegraph, Not. 2 ) The spiritualistic mountain has brought forth its mouse, the interesting event having taken place yesterday evening at the Maeomc.hall, Lonsdale-street. " Spiritualists and friends" of Mr J. M. Peebles, the " Peer of the Ages," were invited by advpri isement to meet him and his friend Dr Dunn, and in answer to the invitation about eighty or a hundred persons met to bid the two strangers welcome. The platform was occupied by them, Mr J. "Ross (chairman), Mr Tyertnan, and Madame Pett, tbe latter con tributing by far the meet agreeable portion of the evening's entertainment, her music being decidedly preferable to the gentlemen's speeches. After some musical preliminaries, the chairman introduced the visitors, and in doing so, made some introductory re- j irarks of a decidedly perplexing nature. No doubt they contained much wisdom, ■ but having, ascertained from him that * spiritualism owned no creed" further than a belief in "a fortuitous concurrence of atoms," it became difficult to follow his line of argument. The- only remark made which came within the reach of ordinary minds was that "there were many connected with spiritualism who rendered it unpopular to literary minds, and those addicted to logical convictions." Mr Peebles rose when the chairman lad concluded, and in his rising seemed an oracle. He was loudly cheered before he commenced, but his audience was less enthusiastic when he had finished. In fact, the ex reverend gentleman's debut was not a success. Tbe " spiritualists and friends" assembled bad, no doubt, beard much better .speakers among the Victorian apostates from " the faith enee delirered to the saints," and notwithstanding an opening flourish of flummery about his delight at teeing so many ladies present, Mr PeebWs address fell flat from the beginning to its close. The Seer rejoices in a Yankee voice, and a peculiarity as to the letter " h," common to orators of the Berry class. He commenced by telling his audience something about England; he then passed on to America, related the particulars of his " call " to Australia, and told them that in consequence of it he " was there that evening, face to their faces, hand to their hands, heart to their hearts, bis boul to tbeir souls." There was some further piling up of the fraternity, but it was lost through a round of applause. Mr Peebles then referred to " his friend and companion, Dr Dunn, who possessed 'caling spiritual gifts," and who had also come from America — " a country which, after severe struggles, has now an inheritance of rivers and mountains — a country, sir, where no slavery exists, and where every man can assert his manhood." (Cheers.) The next part of the address told of the speaker's conversion to spiritualism, it being tie old story of inveterate disbelief at first, then doubts about Christianity (of which, by the way, Mr Peebles was a minister when the rappings came first under his notice), and all the other symptoms of impending apostacy, until he became a confirmed believer. Kow he had " absolute knowledge" of the truth of spiritualism, and be meant to stick to it, which determination he expressed in appropriate terms. " Clothe him in rag^ ; take from him his liberty ; confine him in some dark cell where God's sunshine could never touch his cold forehead ; take from him" — a lot of other privileges too nunerous to mention, and he would gladly let them all go rather than part with spiritualism. Not that Mr Peebles is to be deluded into anything without first having strong evidence, for ho assured those present that "if an hangel— the archangel Gabriel himself— came to him with a. scroll, professing to bring it from God Himself, he would exercise his own judgment, and if the communication did not agree with his judgment, he would set it aside, and call Gabriel a himpostor." (Loud cheers.) He favored the audience with one specimen of Peebles's evidences of spiritualism. He bad been preaching about the three Hebrew children in the furnace, and after service Dr Dunn came in and took a trance. In the trance, he (Dr Dunn) became possessed of the spirit of a defunct chemist, and Mr Peebles asked some questions touching " the old Bible •tory." He was told it was all perfectly correct, and, to convince him, the spirit Eut Dr Dunn's hand into the flame of a irge kerosene lamp which was burning in the room, and held it there some time. The spirit was kind enough to explain tbe phenomenon to Mr Peebles, and though Mr Peebles endeavored to reexplain to his audience, he did not appear to be very successful. He stated that the spirit "concocted a covering of electric atoms," and wound them round the hand ; but before this " evidence of spiritualism" has itß full weight, it will probably be necessary to repeat the salamanderism. Mr Peebles has Dr Dunn with him, and no doubt tbe ■piritual conjuror is not far off, and, among the three of them, they should take the wind clean out of Professor Haselmayer's sails. If Mr Peebles got Dr Dunn into that trance again, and the deceased chemist will only weave another web of the " electric atoms," the fortunes of the two living operators will be made in Victoria, and if they have any doubt upon tbe subject, let them have an interview with Mr Coppin. Mr Peebles asserted over and over again that " he had «een" no end of manifestations, but the Sbadraeh, Meshach, and Abednego mi racle on a limited scale, was the only one the particulars of which he thought proper to submit. He seems to be something of a ladies' man, for, having commenced with them, he ends with another feminine flourish. He had been told that the spiritualists were as yet but few in Melbourne ; but he was glad to meet so many warm- 'arted friends there, "and women, too — women, last at the cross, and first at the grave." Mr Peebles did not seem to see that if his renunciation i

of Christianity is the correct thing, his reference to the devotion of women only proved that they are greater fools than men — whether the superabundance of folly rests with those who lingered at the cross nnd visited the sepulchre, or with the others, who went to bid Mr Peebles | welcome, is a point which need not be diacu>sed. The " new light" who bns come to enlighten the darkness of Vietmia is not likely to make much of a flare. Asa speaker, he is any distance behind some of those whom he has come to teach. He does not leave the impression that he is an educated man, but the exact reverse. After hearing him, it is rather difficult to determine whether he is a sincere disciple or a apiritualistie adventurer. He declares his sincerity in almost every sentence ; but — like the lady in the play — he protests too much ; and, despite his strong personal guarantee, his own word would tell far more if there was less of it. Dr Dunn followed his " brother," and of the two he was perhaps the more learned in the lore of the spirits, and I consequently by far the more unintelligible. There is a great deal of the namby pamby about him. He said it was with the most " unfeened pleesure he was theere that evening. When his brother told him that he was agoing to Australia, and he consented to go with him, he (Dr Dunn) imagined he was agoing to an island whose inhabitants were almost cannibals, but now, when he was among them, he saw people of whom any coun try might be proud." (Cheers.) He is great at argument, and with respect to the truth of spiritualism, he laid down the following proposition : — " Prove to me that I do not know it, and I will prove to you that you know nothing." (Laughter.) He declared that he ■" had seen his departed loved ones, clasped their warm hands in his hands, and heard their lute-like voices." He vouched for a number of other things rather too " spiritual" to be easily believed, and wound up by an affectionate declaration of his desire "to be with them as a brother ; meet them as his brothers and sisters." Whatever may have been the motives for the Seer and the Medium visiting Australia, their mission will certainly be a failure if its success depends upon their abilities as speakers. If they have come to convince the believers in Christianity of the error of their ways, they should have said nothing about such manifestations as shaking hands with the spirits and existing in fire. Taking the other view of their visit, if it is a " spiritual" speculation, their lecture business is not likely to pay.