If, then, the identity of the spirit evoked may be established, to a certain extent and in certain cases, there is no reason why that identity may not exist in others; and although we may not have the same means of identification in regard to persons whose death is of more distant date, you always have that of language and character, for the spirit of a good and enlightened man will assuredly not express himself like that of a depraved or ignorant one. As for inferior spirits who assume honored names, they soon betray themselves by the character of their language and statements. If some one, for instance, calling himself so and so gave utterance to remarks at variance with common sense or morality, his imposture would at once become evident; but if the thoughts expressed by him were always noble, consistent, and of an elevation worthy of the soul he claims to be, there would be no reason to doubt his identity, for otherwise we should have to admit that a spirit whose communications inculcate only goodncss would knowingly be guilty of falsehood.

Experience shows us that spirits of the same degree, of the same character, and animated'by the same sentiments, are united in groups and families; but the number of spirits is incalculable, and we are so far from knowing them all, that the names of the immense majority of them are necessarily unknown to us. A spirit of the same category as Buzuj (a Hindu now in spirit land) may, therefore, come to us in his name, and may even be sent by him as his representative; in which case he would naturally announce himself as Buzuj, because he is his equivalent, and able to supply his place, and because we need a name in order to fix our ideas in regard to him. And, after all, what does it matter whether a spirit be really Buzuj or not, if all that he says is excellent, and such as Buzuj himself would be likely to say? For, in that case, he must be a spirit of superior advancement; and the name under which he presents himself is of no importance, being often only a means of fixing our ideas. This sort of substitution would not be acceptable in evocations of a more intimate character; but, in these, as just pointed out, I have other means of ascertaining the identity of the communicating spirit.

It is certain, however, that the assumption of false names by spirits may give rise to numerous mistakes, may be a source of error and deception, and is, in fact, one of the most serious difficulties of practical spiritism; but I have never said that this field of investigation, any more than any other, is exempt from obstacles, nor that it can be fruitfully explored without serious and persevering effort. I cannot too often reiterate the warning that spiritism is a new field of study' for the Western man, and one that demands long and assiduous exploration. Being unable to produce at pleasure the facts on which spiritism is based, you are obliged to wait for them to present themselves; and it often happens that, instead of occurring when you are looking for them, they occur when least expected. For the attentive and patient observer, materials for study are abundant, because he discovers in the facts thus presented thousands of characteristic peculiarities which are for him so many sources of light.

It is the same in regard to every other branch of science; while the superficial observer sees in a flower only an elegant form, the botanist discovers in it a mine of interest for his thought.

The foregoing remarks lead me to say a few words in relation to another difficulty - viz., the divergence which exists in the statements made by spirits.

Spirits differing very widely from one another as regards their knowledge and morality, it is evident that the same question may receive from them very different answers, according to the rank at which they have arrived; exactly as would be the case if it were propounded alternately to a man of science, an ignoramus, and a mischievous wag. The important point, as previously remarked, is to know who is the spirit to whom you are addressing your questions.

But, it will be argued, how is it that spirits who are admittedly of superior degree are not all of the same opinion? I reply, in the first place, that there are, independently of the cause of diversity just pointed out, other causes that may exercise an influence on the nature of the replies, irrespectively of the quality of the spirits themselves. This is a point of the highest importance, and one that will be explained by your ulterior study of the subject, provided that this study be prosecuted with the aid of the sustained attention, the prolonged observation, the method and perseverance that are required in the pursuit of every other branch of human inquiry. Years of study are needed to make even a second-rate physician; three-quarters of a lifetime to make a man of learning: and people fancy that a few hours will suffice to acquire the science of Occultism! Let there be no mistake in regard to this matter. The subject of spiritism is immense. It involves all other subjects, physical, metaphysical, and social; it is a new world that opens before you.

Is it strange that time, and a good deal of time, should lie required for becoming acquainted with it? The contradictions alluded to, moreover, are not always as absolute as they may seem to be at first sight. Do we not see every day that men who are pursuing the same science give various definitions of the same thing; sometimes because they make use of different terms, sometimes because they consider it from different points of view, although the fundamental idea is the same in each case? Let any one count up, if he can, the different definitions that have been given of grammar! It must also be remembered that the form of the answer often depends on the form under which the question has been put; and that it would be childish to regard as a contradiction what is often only a difference of words. The higher spirits pay no heed to forms of expression; for them, the thought itself is everything.